In the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was struck, in the same day, Yahweh’s hand was on me, and he brought me there. In the visions of God he brought me into the land of Israel, and set me down on a very high mountain, on which was something like the frame of a city to the south. He brought me there; and, behold, there was a man, whose appearance was like the appearance of bronze, with a line of flax in his hand, and a measuring reed; and he stood in the gate. The man said to me, “Son of man, see with your eyes, and hear with your ears, and set your heart on all that I will show you; for you have been brought here so that I may show them to you. Declare all that you see to the house of Israel.”
Behold, there was a wall on the outside of the house all around, and in the man’s hand a measuring reed six cubits long, of a cubit and a hand width each. So he measured the thickness of the building, one reed; and the height, one reed.
Then he came to the gate which looks toward the east, and went up its steps. He measured the threshold of the gate, one reed wide; and the other threshold, one reed wide. Every lodge was one reed long and one reed wide. Between the lodges was five cubits. The threshold of the gate by the porch of the gate toward the house was one reed.
He measured also the porch of the gate toward the house, one reed. Then he measured the porch of the gate, eight cubits; and its posts, two cubits; and the porch of the gate was toward the house.
The lodges of the gate eastward were three on this side, and three on that side. The three of them were of one measure. The posts had one measure on this side and on that side. He measured the width of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side. He measured the gate from the roof of the one lodge to the roof of the other, a width of twenty-five cubits, door against door. He also made posts, sixty cubits; and the court reached to the posts, around the gate. From the forefront of the gate at the entrance to the forefront of the inner porch of the gate were fifty cubits. There were closed windows to the lodges, and to their posts within the gate all around, and likewise to the arches. Windows were around inward. Palm trees were on each post.
Then he brought me into the outer court. Behold, there were rooms and a pavement made for the court all around. Thirty rooms were on the pavement. The pavement was by the side of the gates, corresponding to the length of the gates, even the lower pavement. Then he measured the width from the forefront of the lower gate to the forefront of the inner court outside, one hundred cubits, both on the east and on the north.
He measured the length and width of the gate of the outer court which faces toward the north. The lodges of it were three on this side and three on that side. Its posts and its arches were the same as the measure of the first gate: its length was fifty cubits, and the width twenty-five cubits. Its windows, its arches, and its palm trees were the same as the measure of the gate which faces toward the east. They went up to it by seven steps. Its arches were before them. There was a gate to the inner court facing the other gate, on the north and on the east. He measured one hundred cubits from gate to gate.
He led me toward the south; and behold, there was a gate toward the south. He measured its posts and its arches according to these measurements. There were windows in it and in its arches all around, like those windows: the length was fifty cubits, and the width twenty-five cubits. There were seven steps to go up to it, and its arches were before them. It had palm trees, one on this side, and another on that side, on its posts. There was a gate to the inner court toward the south. He measured one hundred cubits from gate to gate toward the south.
Then he brought me to the inner court by the south gate. He measured the south gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. There were arches all around, twenty-five cubits long, and five cubits wide. Its arches were toward the outer court. Palm trees were on its posts. The ascent to it had eight steps.
He brought me into the inner court toward the east. He measured the gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. Its arches were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps.
He brought me to the north gate, and he measured it according to these measurements; its lodges, its posts, and its arches. There were windows in it all around. The length was fifty cubits and the width twenty-five cubits. Its posts were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps.
A room with its door was by the posts at the gates. They washed the burnt offering there. In the porch of the gate were two tables on this side, and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering. On the one side outside, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. Four tables were on this side, and four tables on that side, by the side of the gate: eight tables, on which they killed the sacrifices. There were four tables for the burnt offering, of cut stone, a cubit and a half long, and a cubit and a half wide, and one cubit high. They laid the instruments with which they killed the burnt offering and the sacrifice on them. The hooks, a hand width long, were fastened within all around. The meat of the offering was on the tables.
Outside of the inner gate were rooms for the singers in the inner court, which was at the side of the north gate. They faced toward the south. One at the side of the east gate faced toward the north. He said to me, “This room, which faces toward the south, is for the priests, the keepers of the duty of the house. The room which faces toward the north is for the priests, the keepers of the duty of the altar. These are the sons of Zadok, who from among the sons of Levi come near to Yahweh to minister to him.” He measured the court, one hundred cubits long, and a hundred cubits wide, square. The altar was before the house.
Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side. The width of the gate was three cubits on this side and three cubits on that side. The length of the porch was twenty cubits, and the width eleven cubits; even by the steps by which they went up to it. There were pillars by the posts, one on this side, and another on that side.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 6, 9 The Jews counted the beginning of the year after…
The Jews counted the beginning of the year after two sorts: for their feasts, they began to count in March, and for their other affairs in September: so that this is to be understood of September.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 21, 22, 31, 35, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49 Eze 40:1 In the five and twentieth year of…
Eze 40:1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth [day] of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.
Ver. 1. In the five and twentieth year; &c.] After the defeat of Gog and Magog cometh, in these last nine chapters, a new prophecy, aptly depending upon the former, concerning the Christian Church, and the spiritual state and constitution thereof; which is here prefigured by types of rebuilding the temple, restoring the Levitical rites, and repossessing the promised land. To those Jews who here hence expect a most glorious temple and state at the coming of their imaginary Messiah, and for whose sakes these high things are thus expressed, Christ may well say, as afterwards he did to Nicodemus, {Joh 3:12} "If I have told you earthly things, and ye believe not, how shall ye believe if I telI you of heavenly?" The wiser of their Rabbis, {a} as Galatinus testifieth, convinced by good reasons, understand these chapters not of an earthly building according to the letter, but of a heavenly, and in a mystical sense. And John the divine so interpreteth this scripture {Rev 21:1-11; Rev 21:22-27; Rev 22:7} - viz., of the heavenly Jerusalem, that mother of us all. It is ordinary with the prophets to speak figuratively of the amplitude, splendour, and magnificence of the Christian Church; as Isa 54:11-12, "I will lay thy stones with fair colours, and lay thy foundation with sapphires," &c. - that is, I will erect and raise my Church and temple among the Gentiles, and adorn and deck it with lustre and variety of precious graces. Divines observe, that God here showeth Ezekiel a new temple larger than the old Jerusalem, and a new Jerusalem larger than all the land of Canaan; yea, according to the account of some learned Rabbis, larger than all the world; for {Eze 48:35} it was round about eighteen thousand measures - i.e., leucas, say they. Now in opening of this prophecy, it must not be expected that something should be said to every verse, as elsewhere hath been done; and yet we must know that there is nothing in Holy Scripture that is not useful and profitable, {2Ti 3:16} though at first sight it may seem otherwise. Metals lie hidden in hardest quarries; wholesome herbs are found often in the roughest places, and precious stones in barren sands. Hippocrates saith that in the faculty of medicine there is nothing small, nothing contemptible. {b} Aristotle saith in all nature nothing is so mean, vile, and abject that deserveth not to be admired. The Rabbis have a saying that there is a mountain of sense which hangeth upon every apex of the Word of God, &c.
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And brought me thither,] scil., To Jerusalem, in vision, that valley of vision. In the beginning of this book, the Spirit carried him into the plain of Shinar, there to see a vision purporting the destruction of the material temple. Here, toward the close of it, he is by the same hand carried to Jerusalem to see a mystical temple, set up in the stead thereof, far more stately. "The sufferings of this life are in no comparison worthy of the glory that shall be revealed." {Rom 8:18}
{a} R. Abba, R. Solomon. - Gal., lib. v. cap. 12.
{b} ουδεν μικρον ουδεν καταφρονητεον. - De Part. Anim., lib. i. cap. 5.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49 Of our captivity; of those that with Jeconiah, who…
Of our captivity; of those that with Jeconiah, who is also called Jehoiachin, were carried away into captivity eleven years before Jerusalem was sacked and burnt. And this falls in with the 3374th year of the world, or near it; about 574 years before Christ’s incarnation.
In the beginning of the year; in the month Nisan.
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The tenth day; the day that the paschal lamb was to be taken up in order to the feast on the tenth day, on which Israel went out of Egypt.
In the fourteenth year; which appears thus, the city was smitten in the eleventh year of Jeconiah’s captivity, or eleventh year of Zedekiah’s reign, to which if you add fourteen, they amount to twenty-five.
Was smitten; taken, plundered, and spoiled by the Babylonians.
In the selfsame day: this is very particularly noted, as of some weight.
The hand of the Lord; the Spirit of prophecy: see Eze 1:3; 3:14; 8:1.
Brought me; not by local motion carrying his body, but in visional representation, showing the prophet what he relates to us.
Thither; to Jerusalem, the place where it did stand, as appears in the next verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 27, 39 We have here a very short and ready way…
We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Jos 19:40), is first provided for here, Eze 48:1. Thus in the gospel the last shall be first, Mat 19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezr 1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Act 2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us, Psa 47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be, Eze 48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Eze 48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream. 10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it, Eze 48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Eze 48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land, Jer 23:15. 12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in the first division of the land (Eze 48:16, Eze 48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel, Eze 48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city, Eze 48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Eze 48:21); we took an account of it before, ch. 45. He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 38, 39, 40, 41, 42, 43, 44, 45, 46 In the five and twentieth year of our captivity,....…
In the five and twentieth year of our captivity,.... That is, from Jeconiah's captivity, from whence this prophet begins his dates: he calls it our captivity, because he himself was then carried captive; and this was twenty years after his first vision; see Eze 1:1,
in the beginning of the year, in the tenth day of the month; the Jews had two beginnings of their year, the one on civil accounts, which was in the autumnal equinox, in the month Tisri, which answers to part of our September; and if this is meant here, the tenth day of it was the day of atonement, in which the Jews were to afflict their souls; but on this day the prophet has a view of the Gospel church, which receives the atonement by the sacrifice of Christ: the other beginning of the year, which was on ecclesiastic accounts, was in the vernal equinox, the month Nisan, which answers to part of our March; and the tenth day of it was the day that the passover lamb was separated from the flock, and kept up till the fourteenth; the time between Christ's public entry into Jerusalem, and his being sacrificed as the passover for us. Some interpreters go one way, some the other: it is not easy to determine which is meant; though I think more probably the latter, since church affairs are chiefly here represented. This, according to the Talmudists (n), was the year of the jubilee: Bishop Usher (o) places it in the year of the world 3430 A.M., and before Christ 574; and makes the day to be the thirtieth of April, and the third day of the week (Tuesday); and, as to the year, Mr. Whiston (p) agrees with, him:
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in the fourteenth year after that the city was smitten; taken, broken up, and destroyed by Nebuchadnezzar; its walls demolished; its houses burnt, and inhabitants put to the sword, or carried captive. This was in the eleventh year of Zedekiah's reign, to which add the fourteen years from hence and they make twenty five, as reckoned from Jeconiah's captivity:
in the self-same day the hand of the Lord was upon me, and brought me hither; that is, on the tenth day of the month, of the new year, begin when it will. The Spirit of the Lord, which is sometimes called the finger of God, and the power of God, this fell upon him, or was laid on him, and impressed his mind and soul; and he in a visionary way, as appears by what follows, was brought into, the land of Israel, and to Jerusalem, according as things were represented to his mind; though, as to his body, he was still in the land of Chaldea. The Targum interprets "the hand of the Lord" the spirit of prophecy; see Eze 1:3.
(n) T. Bab. Eracin, fol. 12. 1. (o) Annales Vet. Test. A. M. 3430. (p) Chronological Tables, cent. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 22, 23, 26, 28, 32, 43, 45, 46, 48 In this and the following chapter, under the type…
In this and the following chapter, under the type of a temple and altar, priests and sacrifices, is fore shewed, the spiritual worship which should be performed in Gospel times, and that perfected at last in the kingdom of glory: yea probably, in an happy and glorious state of the church on this side heaven: in this chapter we have, a general account of the temple and city, ver. 1- 4. A particular account of the east-gate, north-gate and south-gate, ver. 5-31. Of the inner court, ver. 32-38. Of the tables, ver. 39-43. Of the lodgings for the singers and the priests, ver. 44-47. Of the porch, ver. 48, 49.
Of our captivity - Of those that were carried away into captivity with Jeconiah eleven years before Jerusalem was burnt. And this falls in with the three thousand three hundred and seventy fourth year of the world, about five hundred and seventy four years before Christ's incarnation. The beginning - In the month Nisan. The tenth day - The day that the paschal lamb was to be taken up in order to the feast on the tenth day. Brought me - To Jerusalem, the place where it did stand.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 15, 17, 21, 24, 30, 39, 41, 47, 48, 49 The prophecy or vision, which begins here, continues to…
CHAPTER XL
The prophecy or vision, which begins here, continues to the end
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of the Book. The Temple of Jerusalem lying in ruins when
Ezekiel had this vision, (for its date as the fourteenth year
after the destruction of Jerusalem by Nebuchadnezzar,) the Jews
needed consolation. If they were not promised a restoration of
the temple, they would not feel so great an interest in
returning home. It ts thought by some that no model of
Solomon's Temple had remained. To direct them, therefore, in
the dimensions, parts, order, and rules of their new temple
might be one reason why Ezekiel is so particular in the
description of the old; to which the new was conformable in
figure and parts, though inferior in magnificence, on account
of the poverty of the nation at the time. Whatever was august
or illustrious in the prophetic figures, and not literally
fulfilled in or near their own times, the ancient Jews properly
considered as belonging to the time of the Messiah.
Accordingly, upon finding that the latter temple fell short of
the model of the temple here described by Ezekiel, they
supposed the prophecy to refer, at least in part, to the period
now mentioned. And we, who live under the Gospel dispensation,
have apostolical authority for the assertion that the temple
and temple worship were emblematic of Christ's Church,
frequently represented in the New Testament under the metaphor
of a temple, in allusion to the symmetry, beauty, and firmness
of that of Solomon; to its orderly worship; and to the
manifestations it held of the Divine Presence. This chapter
commences with the time, manner, and end of the vision, 1-5.
We have next a description of the east gate, 6-19,
the north gate, 20-22,
and the south gate, 24-31.
A farther description of the east gate, 32-34,
and of the north gate, 35-38.
Account of the eight tables, 39-43;
of the chambers, 44-47;
and of the porch of the temple, 48, 49.
NOTES ON CHAP. XL
Verse 1. In the five and twentieth year of our captivity] According to the date here given, this prophecy was delivered on Tuesday, April 20, A.M. 3430, in the twenty-fifth year of the captivity of Jeconiah, and fourteen years after the taking of Jerusalem.
The temple here described by Ezekiel is, in all probability, the same which he saw before his captivity, and which had been burned by the Chaldeans fourteen years before this vision. On comparing the Books of Kings and Chronicles with this prophet, we shall find the same dimensions in the parts described by both; for instance, the temple, or place which comprehended the sanctuary, the holy place, and the vestibule or porch before the temple, is found to measure equally the same both in Ezekiel and the Kings. Compare 1Kg 6:3-16, with Eze 41:2, c. The inside ornaments of the temple are entirely the same in both we see two courts; an inner one for the priests, and an outer one for the people. Compare 1Kg 6:29-36; 2Ch 4:9; and Eze 41:16-17, and Eze 48:7-10. So that there is room to suppose that, in all the rest, the temple of Ezekiel resembled the old one; and that God's design in retracing these ideas in the prophet's memory was to preserve the remembrance of the plan, the dimensions, the ornaments, and whole structure of this Divine edifice; and that at the return from captivity the people might more easily repair it, agreeably to this model. The prophet's applying himself to describe this edifice was a motive of hope to the Jews of seeing themselves one day delivered from captivity, the temple rebuilt, and their nation restored to its ancient inheritance. Ezekiel touches very slightly upon the description of the temple or house of the Lord, which comprehended the holy place or sanctuary, and which are so exactly described in the Books of Kings. He dwells more largely upon the gates, the galleries, and apartments, of the temple, concerning which the history of the kings had not spoken, or only just taken notice of by the way.
This is the judgment of Calmet; and although every Biblical critic is of the same opinion, yet more labour is spent on rebuilding this temple of Ezekiel than was spent on that built by Solomon! The Jesuits, Prada and Vililalpand, have given three folio volumes on this temple, with abundance of cuts, where the different parts are exhibited after the finest models of Grecian and Roman architecture! But still the building is incomplete. Now, of what consequence is all this to the Christian, or to any other reader? I confess I see not. While, then, we have the exact dimensions and accurate description in 1 Kings and 2 Chronicles, of that built by Solomon, in imitation of which this plan by Ezekiel was drawn, we need not be very solicitous about the manner of measuring and describing used by the prophet; as, when we have laboured through the whole, we have only the measurements and description of that built by Solomon, and delineated by a hand not less faithful in the First Book of Kings, 1Kg 6, and Second Chronicles, 2Ch 2, 2Ch 3, 2Ch 4, 2Ch 5, and 2Ch 6.
As the prophet knew that the Chaldeans had utterly destroyed the temple, he thought it necessary to preserve an exact description of it, that on their restoration the people might build one on the same model. As to allegorical meanings relative to this temple, I can say nothing: God has given no data by which any thing of this kind can be known or applied; and as to those who have laboured in this way, perhaps "Solomon's Temple Spiritualized, by John Bunyan," is equally good with their well-intended inventions. Those who wish to enter much into the particulars of this temple must have recourse to the more voluminous expositors, who on this subject seem to have thought that they could never say enough. See also the accompanying map.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 6, 9, 13, 15, 17, 19, 23, 24, 27, 38, 39, 43, 44, 48 Eze 40:1-2. In the five and twentieth year of…
Eze 40:1-2. In the five and twentieth year of our captivity — Of the captivity of those that were carried away with Jehoiachin, eleven years before Jerusalem was taken. In the beginning of the year — In the month Nisan; in the tenth day of the month — The day that the paschal lamb was to be taken up in order to the feast on the fourteenth day; in the fourteenth year after that the city was smitten — Zedekiah’s reign commenced from Jehoiachin’s captivity, in the eleventh year of whose reign the city was destroyed, Jer 52:5-6. So the fourteenth year after its destruction must be coincident with the twenty-fifth of Jehoiachin’s captivity. In the selfsame day the hand of the Lord was upon me, &c. — I was actuated by a divine power, which brought me, in vision, from the land of my captivity to the place where Jerusalem had stood. In the visions of God brought he me — This plainly declares that the prophet was not transported to the land of Israel in body, but only that it appeared to him, in his vision, as if he were transported thither, and things were represented to his mind just the same as if he had been actually there. And set me upon a very high mountain — This expression is thought to point out mount Moriah, on which the temple was built. Or, if that mountain could not properly be so characterized, the prophet’s station may be considered as merely represented in vision, without a corresponding real one. Michaelis thinks nothing more is signified by it “than that Jerusalem, and the true worship of God, should be very much exalted, and made known to all the world.” Or is it not rather so denominated, as representing the seat of the Christian Church, foretold by the prophets to be established on the top of the mountains, Isa 2:1; Mic 4:1 : compare Rev 21:10. By which was the frame of a city — The portrait of a city. By this was signified the temple, on the south of the mountain where the prophet was set, which, with all its courts, buildings, and walls encompassing the courts, and the whole area, or holy mountain, resembled a city for largeness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 5, 6, 17, 20, 31, 38, 39, 40, 42, 43, 44, 45, 46, 47, 48 In the first and twentieth year - This was…
In the first and twentieth year - This was the fiftieth year from the 18th of Josiah, the year of his memorable Passover 2Ki 23:22. See the Eze 1:1 note. If that was a jubilee year, which is highly probable, this vision also falls in a jubilee year, which seems appropriate. The jubilee year began with the month of Tisri, a sufficient reason for speaking of the time as “the beginning of the year.” The tenth day of this month was the day of atonement Lev 16:29-30.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 5, 6, 7, 11, 14, 16, 17, 18, 26, 28, 30, 38, 43, 44, 45, 46, 48, 49 Month; April 30, the year of the world 3430.…
Month; April 30, the year of the world 3430. (Usher) (Calmet) --- In explaining this last most obscure vision: I. The Jews say it was verified after the captivity. But thus the temple would be four miles round, and the city thirty-six, which never was the case. II. Hence more modern Jews assert it will be fulfilled by the Messias. III. Rejecting these errors, Lyranus, &c., suppose that the promise was conditional, and that the sins of the Jews prevented the city and temple from being so large; and that the mystical temple of the Church is also insinuated, into which both Jews and Gentiles shall enter. IV. Though this opinion be probable, it seems better to follow St. Jerome, St. Gregory, &c., who cannot apply al to the Old Testament, nor think that such a huge temple and city were indeed promised, but explain some parts of the captives at their return, as a figure of those redeemed by Christ, and brought into his Church, which is adorned with all graces. Yet the greatest part must be understood of the Church triumphant [in heaven]. (Worthington) --- St. Jerome confesses his ignorance of this subject; and those who have come after him, though they imitate not his modesty, add little to dissipate the mist with which this vision is surrounded. Some have adhered too close to Josephus, while Villalpand has here discovered all the magnificence of Greek and Roman architecture, and has represented the temple six times as large as it really was. It seems that the prophet has described the same temple of Solomon which he had seen, that the dimensions might be preserved, and the hopes of the people kept up; (Calmet) and that they might comprehend what a loss they actually sustained on account of their sins, (Haydock) and might strive to come up to this pattern (Du Hamel) as "near as they should be able," the wealth of the people being much less than Solomon’s. (Grotius) --- These arguments do not, however, shew that the buildings were to resemble each other. They vary in many particulars; and the prophet would specify what was to be really executed. He says nothing of the ornamental part, and little of the height, which are the most expensive. (Houbigant) (Preface) --- If some things appear to be too grand for the temple of Solomon, and of Zorobabel, we must reflect that the prophet passes from the figure to the Church of Christ, which is not unusual. (Menochius) --- Alcasar and Bossuet explain it wholly of the Church, so that the letter requires few notes. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 5. The Closing Vision: of the Glory of Jehovah’s…
5. The Closing Vision: of the Glory of Jehovah’s Kingdom (Ch. 40–48)
(1) The Temple and its Service (Ch. 40–46)
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Eze_40:1. In the five and twentieth year of our captivity, in the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten, in the selfsame day, the hand of Jehovah was upon me [came over me], 2and He brought me thither: In visions of God brought He me to the land of Israel, and made me rest [set me down] beside [on] a very high mountain, and on [over] it [was, rose up] a city-like building to the south. 3And He brought me thither, and, behold, a man whose appearance was as the appearance of brass, and a line of flax in his hand, and a measuring rod; and he stood in the gate. 4And the man said to me, Son of man, behold with thine eyes, and hear with thine ears, and apply thine heart to all that I show thee, for in order to let thee see it wert [art] thou brought hither; declare all that thou seest to the house of Israel. 5And behold a wall outside the house round about, and in the man’s hand the measuring rod of six cubits by [measured by] the cubit and an handbreadth; and he measured the breadth of the building one rod, and the 6height one rod. And he came to the gate which looketh towards the east, and went up on its steps, and measured the threshold of the gate—one rod 7broad, even one threshold one rod broad: And the chamber [the guardroom] one rod long and one rod broad; and between the chambers five cubits; and 8the threshold of the gate beside the porch of the gate within, one rod. And 9he measured the porch of the gate within, one rod. And he measured the porch of the gate, eight cubits; and its pillars [literally, its pillar, i.e. one by one], two 10cubits; and the porch of the gate [was, or, thus was the porch of the gate] within. And the chambers of the gate towards the east [literally, the way of the east] were three on this side, and three on that; the three of them of one measure; and the pillars on this side and on that were of one measure. 11And he measured the breadth of the opening of the gate, ten cubits; the length [height] of the gate, 12thirteen cubits. And a barrier was before the chambers [guardrooms], one cubit [on this side], and one cubit the barrier on that side; and the chamber six cubits 13on this side, and six cubits on that. And he measured the gate from the roof of the chamber to its roof, the breadth five and twenty cubits, opening against 14opening [door against door]. And he made the pillars (Eze_40:9) sixty cubits, and at the pillars [literally, at the pillar] was the court round and round the gate. 15And from the front of the entrance-gate to the front of the porch of the inner gate, fifty cubits. And closed windows were in the chambers [guardrooms] and in their pillars within the gate round and round, and likewise in the wall-projections, 16and there were windows round and round inward; and on the pillars [literally, the pillar], 17palms. And he brought me to the outer court, and behold apartments [cells] and a stone pavement [Mosaic], made for the court round about; thirty apartments by the pavement. 18And the pavement was by the side of the gates, 19exactly the length of the gates, [namely] the lower pavement. And he measured the breadth from the front of the gate of the lower [pavement] to the front of the inner court from without, a hundred cubits; the east and the north. 20And the gate which was towards the north on the outer court he measured 21in its length and its breadth. And its chambers [guardrooms], three on this side and three on that, and its pillars and its wall-projections; it was after the measure of the first [former] gate, fifty cubits its length, and the breadth five 22and twenty cubits. And its windows and its wall-projections and its palms were after the measure of the gate that is towards the east, and they shall ascend [one goes up on them] by seven steps, and its wall-projections are before them. 23And [there was] a gate to the inner court opposite that to the north and to the 24east; and he measured from gate to gate a hundred cubits. And he brought me towards the south, and behold a gate towards the south, and he measured its pillars and its wall-projections by those measures. 25And there were windows to it and to its wall-projections round about, like those windows; fifty cubits the length, and the breadth five and twenty cubits. And its ascent had seven steps, and its wall-projections before them; 26and there were palms to it, one on this side and one on that at its pillars. 27And there was a gate to the inner court towards the south, and he measured from that gate to the gate towards the south, a hundred cubits. 28And he brought me to the inner court into the south gate [through the south gate], and he measured the south gate after 29those measures; And its chambers and its pillars and its wall-projections after those measures. And its windows [were] to it and to its wall-projections round about; fifty cubits the length, and the breadth five and twenty cubits. 30And wall-projections round about, the length five and twenty cubits, and the 31breadth five cubits. And its wall-projections were towards the outer court; and palms on its pillars, and eight steps [were] its steps. 32And he brought me to the inner court towards the east, and measured the gate after those measures; 33And its chambers and its pillars and its wall-projections after those measures. And [there were] windows to it and to its wall-projections round 34about; fifty cubits the length, and the breadth five and twenty cubits. And its wall-projections [were] towards the outer court, and palms on its pillars on this side and on that, and its steps eight steps. 35And he brought me to the 36north gate, and measured after those measures; Its chambers, its pillars, and its wall-projections and windows [were] round about, fifty cubits the length, 37and the breadth five and twenty cubits. And its pillars were towards the outer court, and palms on its pillars on this side and on that, and its steps 38eight steps. And a cell and its opening was by the pillars at the gates; there shall they wash the burnt-offering. 39And in the porch of the gate were two tables on this side and two tables on that side, to slay in relation to them [or, on them] the burnt-offering and the sin-offering and the trespass-offering. 40And at the side without for him that goeth up, at the extreme of the gate towards the north, were two tables; and at the other side, which [belongeth] to 41the porch of the gate, two tables. Four tables on this side and four tables on that, by the side of the gate; eight tables, on them will they slaughter. 42And four tables at the ascent [for the burnt-offering] of hewn stone, the length a cubit and a half, and the breadth a cubit and a half, and the height one cubit; on them will they lay the instruments with which they will slay the burnt-offering 43and the slain-offering. And the double staples of a handbreadth were fastened on the house round and round [on the wails around the temple]; and on the 44tables is the flesh of the offering. And outside at the inner gate were cells for the singers in the inner court which was at the side of the north gate, and their front towards the south; a part at the side of the east gate, fronting towards the north. 45And he said to me, This cell, whose front is towards the south, Isaiah 46 for the priests that wait upon the charge [service] of the house; And the cell whose front is towards the north, for the priests that wait upon the charge of the altars; these are the sons of Zadok, who of the sons of Levi draw near to 47Jehovah to minister to Him. And he measured the court; the length a hundred cubits and the breadth a hundred cubits, forming a square; and the altar was before the house. 48And he brought me to the porch of the house, and measured the pillar of the porch, five cubits on this side and five cubits on that; and the breadth of the gate, three cubits on this side and three cubits on that. 49The length of the porch was twenty cubits, and the breadth eleven cubits, and [that] at the steps by which they will go up to it; and there were posts by the pillars, one on this side and one on that.
Eze_40:1. Sept.: Κ. ἐγενετο … ἐν τ. πρωτω μηνι omittunt שָׁמָּה et Eze_5:2 הֱבִיאַנִי.
Eze_40:2. ἐν ὁρασει θ. … ἀπεναντι.
Eze_40:3. ... χαλκου στιλβοντος … σπαρτιον οἱκοδομων κ.—Sept., Vulg.: leg. bis ἐν τη χειρι αὐτου.
Eze_40:4. Sept.: interrogativè ἑωρακας συ; ἰδε ... κ. ταξον εἰς τ. καρδιαν σ. παντα … και δειξεις παντα—
Eze_40:5. ... περιβολος … διεμετρησεν το προτειχισμα—Vulg.: … sex cubitorum et palmo—
Eze_40:6. … εἰσηλθεν εἰς … ἐν ἑπτκ ἀναβαθμοις.. διεμετρησεν θεε ἑξἐνθεν κ. το αἰλαμ τ. πυλης ἰσον τω καλαμω.
Eze_40:7. … κ. το αἰλαμ ἀνα μεσον τον θεηλαθ κηχων ἑξ κ. το θεε το δευτερον ἰσον τ. καλαμω το πλκτος κ. ἰσον τ. καλαμω μηκκος; κ. το αἰλαμ πηχεων πεντε κ. τ. θεε τ. τριτον ἰσον τ. καλαμω τ. μηκος κ. ἰσος τ. καλ. τ. πλατος, κ. τ. αἱλαμ τ. συλωνος (8) πλησιον του αἰλαμ τ πυλης ἐσωθεν ἰσον τ. καλαμω. Vulg.: … portæ juxta vestibulum.
Eze_40:8. Vulg.: portæ intrinsecus calamo uno. (The verse is wanting in the Sept., in the Vulg., in the Syriac version, and in many manuscripts.)
Eze_40:9. ... Κ. το αἰλευ … κ. τ. αἰλαμ τ. πυλης ἐσωθεν, Vulg.: … et frontem ejus duobus cubitis, vestibulum autem portæ erat intrinsecus.
Eze_40:10. ... θεε κατεναντι … κ. μετρον ἑν ἐν τ. αἰλαμ ἐνθεν κ. ἐνθεν. Vulg.: … mensura una frontium ex utra-que parte.
Eze_40:12. Κ. πηχυς ἐπισυναγομενς κατα προσωπον τ. θεειμ πηχεος ἑνος κ. πηχ. ἑνος, ὁριον ἐνθεν,—Vulg.: … et marginem ante … cubiti unius, et cubitus unus finis utrimque—
Eze_40:14. κ. το αἰθριον του αἰλαμ τ. πυλης ἐξωθεν πηχεις εἰκοσι πεντε κ. το θεεμ τ. πυλης κυκλω. Vulg.: … fecit frontes … et ad frontem atrium portæ undique per circuitum.
Eze_40:15. Κ. το αἰθριον τ. πυλης ἐξωθεν εἰς τ. αἰθριον του αἰλαμ τ. πυλης ἐσωθεν—Vulg.: et ante faciem portæ quæ pertingebat usque ad faciem vestibuli portæ interioris—
Eze_40:16. Sept.: Κ. θυριδες κρυπται ἐπι τα θεειμ κ. ἐπι τκ αἰλαμ ἐσωθεν της αὐλης … κ. ὁσαυτως τοις αἰλαμ θυριδες—fenestras obliquas in thalamus et in frontibus eorum, quæ erant intra portam undique per circuitum … et in vestibulis—
Eze_40:17. ... εἰσηγκγεν … εἰς … παστοφορια κ. περιστυλα—Vulg.: … gazophylacia … in circuitu pavimenti.
Eze_40:18. Κ. αἱ στοαι—in fronte portarum secundum—
Eze_40:19. ... ἐσωθεν ἐπι τ. αἰθριον τ. πυλης βλεπουσης ἐξω, κηχ. ἑκατον τ. βλεπουσης κατʼ ἀνατολας. Κ. εἰσηγαγεν με ἐπι βορραν (20) κ. ἰδου πυλη βλεπουσα προς βορραν—
Eze_40:22. … κ. τα αἰλαμμων ἐσωθεν.—
Eze_40:24. … κ. τα θεε κ. τα αἰλευ κ. τα αἰλαμμωθ—
Eze_40:25. … καθως αἱ θυιδες του αἰλαμ—
Eze_40:26. … αἰλαμμωθ ἐσωθεν—
Eze_40:27. … κ. το εὐρος προς νοτον πηχεις εἰκοσι κεντε.
Eze_40:32. … με εἰς τ. πυλην … αὐτην—
Eze_40:33. Vulg.: thalamum ejus et frontem ej. et vestibulum ejus—
Eze_40:36. … θυριδες αὐτω κυκλω, κ. τα αἰλαμμωθ αὐτης κυκλω, πηχεις—
Eze_40:37. Vulg.: Et vestibulum ejus respiciebat … et cælatura palmarum in fronte—
Eze_40:38. Τα παστοφορια αὐτης κ. τα θυρωματα αὐτης κ. τα αἰλαμμωθ αὐτης ἐπι τ. πυλης τ. δευτερας ἐκρυσις· ἐκει πλυνουσιν—Vulg.: Et per singula gazophylacia ostium in frontibus portarum; ibi—
Eze_40:40. Sept.: Κ. κατα νωτου του ῥυακος τ. ὁλοκαυτωματων τ. θυρας βλεπουσης προς … προς ἀνατολας κατα νωτου τ. δευτερας κ. του αἰλαμ … κ. ὀκτω τραπεζαι κατʼ ἀνατολας. Vulg.: … latus … quod ascendit … portæ, quæ … ante vestibulum portæ
Eze_40:41. … ἐπʼ αὐτας … τα θυματα, κατεναντι των ὀκτω τρακεζων των θυματων. Vulg.: … per latera portæ octo mensæ erant—
Eze_40:42. … των ὁλοκαυτωματων λιθιναι, λελαξευμεναι—
Eze_40:43. ... Κ. παλαιστην ἑξουσιν γεισος λελαξευμενον ἐσωθεν κυκλω, κ. ἐπι … ἐπανωθεν στεγας του καλυπτεσθαι ἀπο του ὑετου κ. ἀπο της ξηρασιας. Vulg.: Et labia earum … reflexa intrinsecus per circuitum—
Eze_40:44. Κ. εἰσηγαγεν με εἰς τ. αὐλην· τ. ἐσωτεραν, κ. ἰδου δυο ἐξεδραι ἐν τ. αὐλη τ. ἐσωτερα, μια κατα νωτου τ. πυλησ τ. βλεπουσης προς βορραν φερουσα προς νοτον, κ. μια κατα νωτου τ. πυλης της προς νοτον, βλεπουσης δε προς βορραν. Vulg.: … una ex latere portæ orientalis—
Eze_40:48. … πεντε το πλατος ἐνθε κ. … πεντε ἐνθεν, κ. το εὐρος … πηχεων δεκατεσσαρων, κ. ἐπωμιδες τ. θυρας του αἰλαμ πηχεων τριων ἐνθεν—Vulg.: … mensus est vestibulum quinque—
Eze_40:49. ... το εὐρος πηχεις δωδεκα, κ. ἐπι δεκα ἀναβαθμσιν—Vulg.: … et octo gradibus ascendebatur … erant in frontibus, una hinc—
EXEGETICAL REMARKS
Literature.—In addition to Böttcher’s treatise, already mentioned in the Introduction, p. 30, we have to mention: Thenius, Proben altt. Schrifterkl, nach wissensch. Sprachforschung, Leipzig 1833; Balmer-Rinck, Des Propheten Ezechiel Ansicht vom Tempel, Ludwigsburg 1858. Of the older authors: Vitringa, Aanleydinge tot het rechte Verstant, etc., and his defence against Cocceius, the son (Naeder Ondersoeck van het rechte Verstant van den Tempel Ezechiels); Sturm, Sciagraphia Templi, etc., Leipzig 1694; and a little earlier: Villalpandus (p. 29); and, in a ponderous monograph, Matth. Hafenreffer, Templ. Ez., Tübing. 1613.—Great diligence and acute combination distinguish Kliefoth, whose second part treats entirely of the following chapters in 390 pages.—Oeder, in his Freye Untersuch. über einige BB. des Alten Testaments, Halle 1771, and L. Vogel, the editor of this treatise, and Corrodi also in the anonymous treatise, Beleuchtung d. jüd. und chr. Bibel-kanons, have criticised away the following nine chapters from our prophet, and capriciously attributed them to a Samaritan or a very late returned Jew; for what they have adduced upon “grounds” has been already refuted by J. D. Michaelis, Eichhorn, Bertholdt, and Jahn.
Eze_40:1-4. Exordium—Introductory
As in Ezekiel 1, with which the divine mission of our prophet opens, so also in Ezekiel 40 here, an exordium, stating the point of time, the condition of Ezekiel, the locality, as well as the first and immediate view which he got, introduces us to what follows.
Eze_40:1. By the first date given: in the five and twentieth year of our (Introd. § 3) captivity, the reference back to Ezekiel 1 (comp. Eze_40:2) is still more express. According to Bunsen and Duncker, 573 b.c. According to Schmieder, 574. According to Hitzig, 575. As to sense and meaning, this reference back to Ezekiel 1 implies on the one hand, that the glory of Jehovah solemnizes its consummation in the glory of His kingdom (Introd. § 5), and on the other, that the divine mission of Ezekiel has now come to the close which befits its commencement. Ezekiel’s prophecy, Eze_29:17 sq., is chronologically his last (comp. on it). “The prophet has introduced it as an appendix to an earlier prophecy, in order to conclude with this great vision of restoration, in contrast to the great opening vision of destruction” (Hengst.). According to J. H. Michaelis, we have to remember in regard to the twenty-fifth year in Ezekiel here, that the Babylonish captivity of the Jews began in the fourth year of Jehoiakim, when Daniel and his companions were carried away, so that there were in all thirty-two years of exile to take into account.—Hitzig interprets הַשָּׁנָה בְּרֹאשׁ in the sense of “new year,” and regards the phrase: on the tenth of the month, as explanatory, since he (as also Jewish tradition) takes it to be a year of jubilee (Lev_25:9). The previous year must have been a sabbatic year: such a year ended in the autumn of 575, and may have been a 49th year. The significant element in this coincidence (on a day of atonement commencing a year of jubilee) would, moreover, still continue even if we should not be able, like Kliefoth, to speak of an “absolutely eschatological vision.” Rdak observes: “God let the prophet see the temple and the future freedom of Israel on the day of jubilee, because then servants become free, and on the day of atonement, because then the sins of Israel are forgiven.” If what is intended is the beginning of the civil year and the month Tisri, then, in order to that, this much later alteration of the beginning of the Hebrew year—the old Mosaic reckoning constantly prevails still in the post-exile Old Testament writings—must be proved to have been already in practice in Ezekiel’s time; to say nothing of the fact that such a departure from the law in our prophet, with his specially priestly and other peculiarities of mind and spirit, is scarcely suitable, at least without more definite indication, even to the character of our chapter. For this reason Hävernick, with the majority of expositors, holds to the commencement of the ecclesiastical year, and thus to the month Nisan, making the phrase: רֹאשׁ הַשָּׁנָה, not found elsewhere in the Old Testament, look back to Exo_12:2 as a brief mode of expression for the full form there, and connecting the mention of the tenth day directly with Exo_12:3 (on which day the lambs for the passover were set apart, Schmieder). “It is the period when the preparation begins for the solemnization of the feast of the passover. To the prophet, inspired by the Spirit of God, the future shapes itself as the consummated glorification of the past, of the first history of development of the people of God” (Häv.). “The month did not need to be stated more exactly; from the words: In the beginning of the year, it was self-evident that the first month only could be intended. That the day is significant for the thing is confirmed by the emphatic form: On the selfsame day. On the day when of old the passover was instituted in Egypt, and the people were brought as it were into the sacred precincts of the approaching redemption, the day on which the coming sealing afresh of God’s redeeming grace had thus for centuries been solemnly announced, along with the increased pain just on account of the cessation of these festivals, hope also must have arisen more strongly than at any other time, since God had given in the redemption of the olden time a pledge to His people. The day occurs elsewhere also as significant, e.g. the leading across Jordan, Jos_4:19, etc. On the same day was the entrance of Christ into Jerusalem, the inauguration of His kingdom. The day was thus as significant here as the day of His resurrection in Rev_1:10. How even in later times the popular hope of deliverance was connected with the passover appears from the release at the feast of a prisoner, who, in the eyes of the Jews, represented the people enslaved by the Romans” (Hengst.). Next to the captivity, the circumstance that the city was smitten, which points back to Eze_33:21, forms the second element in fixing the date. It is a verbal reference to prepare us for understanding how the renewed divine mission of the prophet, in view of that accomplished act of judgment, would now, for the first time, fully open his mouth for the prophecy of God’s compassions on His people. At all events, the capture of Jerusalem was the consummation of the misery of the Old Testament covenant-people, but with it was presented also the exactly corresponding background for the consummation of Jehovah’s glory in His kingdom in the world. And so, in this respect also, Ezekiel cannot, in conformity with his continuous mission as prophet of Jehovah’s glory in the exile, withdraw more fully from the theatre of his activity. What the prophet had been obliged to announce regarding the wrath and judgment of God on Israel throughout Ezekiel 2-24, has been all fulfilled,—God has made a tabula rasa; but the strictly fulfilled threatening presents itself also as guarantee for the realization of the promise already wrapt up in it, which, in the transition portion of our book (Ezekiel 25-32, see Introd. § 5), prepared for itself a background in the kingdoms of this world, in order with Ezekiel 33 to set forth in prospect with increasing clearness and energy the purification, sanctification, restoration, and final victory of the new Israel, the Israel after the Spirit, over the world. What had been there prophesied in isolated instances of the future salvation becomes now collected into a united whole, so that to all, appearance, as if a separate book by itself began with Ezekiel 40, our opening verses only confirm more expressly that which already results from a reconsideration of the previous chapters. “Even in the first prophecy, in the rainbow which surrounds the appearance of the offended Deity,” says Hengstenberg, “lies the germ of this last prophecy;” and Hitzig says: “Not only Ezekiel 33-39, the previous section” (to which specially our prophecy forms the conclusion), “but Ezekiel’s prophecy in general, advances here also to internal completion.”—In the selfsame day; comp. Eze_24:2.—Comp. Eze_1:3; Eze_33:22; Eze_37:1. “Not merely a divine word, but he shall experience something” (Klief.).—Not directly, but certainly indirectly, there is also a reference to Ezekiel 8. sq.; for although thither is explained from what precedes as the site of the smitten city, yet Jerusalem comes immediately—just as in Ezekiel 8. sq.—into consideration principally as regards the temple. [Hävernick finds in the thither the direction of the longing expressed.]
Eze_40:2. In visions of God; comp. on Eze_1:1. The state of Ezekiel.—Eze_37:1.—Now comes the locality of the vision,—in general: the land of Israel, and then, in what follows, the first and immediate view in particular. Against Kliefoth’s observation, correct in itself, that אֶל and עַל stand for each other in Ezekiel, we remark that here, however, occurring as they do close together, they can hardly be otherwise than distinct. Ezekiel is, in the Spirit, set down at all events at the foot or the side of a mountain, which to him, looking up in vision, appears very high. Had Ezekiel been “upon” it, he could have spoken more fitly of its size or breadth than of its height. First of all, the mountain, since it has to be taken in contrast with the smitten city, refers neither to Moriah nor Zion in particular, but symbolizes generally the loftily situated Jerusalem (comp. Eze_17:22-23); but that it appears very high points, above all, to a glorious restoration, and indicates spiritual elevation, for which comp. Isa_2:2 (where the exaltation is immediately explained from the consciousness, the religious movement of the nations, and as no merely outward one); Zec_14:9-10; Zec_14:16; Mic_4:1 (Rev_21:10). This establishes in the outset the ideality of the further views vouchsafed to Ezekiel. Where the first vision (Ezekiel 1.) “exhibits in prospect anger and judgment,” the last exhibits in prospect “the healing of the wounds.” There the prophet went against the dream of a God gracious to (self-righteous) sinners, and an immediately approaching future of salvation; here at the end, after that announcement has been made, he deals a last powerful blow against the second dangerous enemy of God’s people, that has now come into the foreground,—the despair, which as effectually as the former false security leads away from treading the God ordained path of repentance” (Hengst.). That, however, which is made prominent for Jerusalem in general, and described as a city-like building, is, according to what follows, the temple. [Hävernick makes the prophet see from the mount of the temple, as the building in the south, the New Jerusalem (Heb_12:22), situated south of the mountain where the prophet stood, and consequently makes sanctuary and city to be at once announced as the two (?) main parts of the vision. According to Abarbanel, Ezekiel saw even the builders in the south building the city. Hengstenberg finds in עִיר the substitute for the smitten city (Eze_40:1), and the temple here, as also in Hebrews 12, included in the city in the wider sense. The reverse is the correct view, as even Hengstenberg himself goes on to call the temple “the proper essence of the city,” “the spiritual dwelling-place of the whole people.” His reference to Ezekiel 8. concerning the central position of the temple is good.] Apart from the fact, observed also by Keil against Kliefoth, that the city is not thus described in Eze_45:6; Eze_48:15 sq., 30 sq., everything is made clear by the distinction between אֶל and עַל; to the prophet set down at the mountain, from Babylon, and hence coming from the north, the building on the mountain appears מִנֶּגֶב, that is, looking from the south (as in Eze_21:2 sq., Judea in general), which the ἀπεναντι of the Sept. (מִנֶּגֶד) renders quite correctly.
Eze_40:3. And He brought, etc. Resumption from Eze_40:1, after that the parenthesis Eze_40:2 has treated of the locality in general, and the first immediate view in particular. Now comes the vision proper: And behold. The description: a man, the less excludes the angel of the Lord, the known mediator of divine revelations, whom even Hitzig accepts here, “since He is called ‘Jehovah’ in Eze_44:2; Eze_44:5,” as the comparison of his appearance: as the appearance of brass (see on Eze_1:5), seems to point to Ezekiel 1. (Eze_40:7), and the line of flax to Eze_9:2, Comp. generally what has been said on Eze_9:2; also Zec_2:1 sq. (Mat_16:18; Heb_11:16). The brass suggests to Hengstenberg: “solidity, durability, power of resistance,” which is so comforting to the Church of God, because its earthly representatives rather resemble soft wax. Hitzig, like the Sept., makes it denote a “brilliant appearance;” Kliefoth: “an ordinary angelus interpres” (Rev_21:9). The brass not only removes the appearance from the human sphere, but also gives in the outset an idea of firmness, hence certainty, for everything which it will determine. For that the man has to measure is shown by his equipment, as that in its completeness denotes, according to Hengstenberg: “building activity in general, in contrast to the instruments of destruction (Eze_9:1);” according to Hävernick (Böttcher), that it is: “for the greater and the lesser measurements,—the line of flax more for the site; the measuring rod more for the masonry;” according to Klief.: “that he has much to measure of various descriptions.” Hengst., referring to Rev_21:15, calls attention to the measuring rod as distinguished from a line of flax.—He stood in the (at the) gate. Hitzig, correctly: “waiting for the new-comer.” Which gate, namely, of that which looked as a city-like building (Eze_40:2), therefore which temple-gate it was, is not particularized here. But as Ezekiel comes from the north, the first that met him was probably the north gate, from which the man escorts him to the east gate (Eze_40:6).
Eze_40:4. The supposition is (Eze_40:2), that the building is already erected; hence: behold with thine eyes. That he should “hear with his ears” gives promise of oral explanation also, as, for example, Eze_40:45 sq. But because the expression of the building as to its proportions will be made known to the prophet specially by measuring, Ezekiel has “to apply his heart to all” that he will in this way obtain a sight of (all that I show thee), for through him Israel is to obtain knowledge of it (comp. Exo_25:9).
Eze_40:5. The Enclosing Wall.
As חוֹמָה (“checking,” “keeping off”), the wall is a barrier against what might come from without (מִחוּץ). It runs right round the house, and will thus in relation to it, that is, to the temple generally, symbolize the warding off of the profane, the unclean, the false; and not so much protection. Comp. Eze_42:20, and Psalms 15. The height, at least, to be mentioned immediately, is nothing particular in the way of protection. [Häv.: “In the former sanctuary such an enclosing wall appeared more arbitrary, a construction called forth by external circumstances. Here the wall is an essential constituent part. The Babylonian temples, too, had their surrounding walls, but here is certainly a contrast to the colossal structures of the Babylonians. The wall on the east side in the later temple, begun by Solomon, was 300 cubits high at the lowest parts.”] [The wall “bears the square form, as broad as it is high; but this being only twelve feet at the utmost, it was manifestly not designed to present, by its altitude, an imposing aspect, or by its strength to constitute a bulwark of safety. In these respects it could not for a moment be compared with many of the moral erections which existed in antiquity. But as the boundary-line between the sacred and the profane, which, being drawn by the hand of God, must therefore remain free from all interference on the part of man, it is precisely such as might have been expected.”—Fairbairn’s Ezekiel.—W. F.] But the measuring begins with it, and so the measuring rod is here fixed at 6 cubits—the cubit, however, with the addition of a handbreadth (Eze_43:13), hence 6 cubits and 6 handbreadths = 1 rod. The measure is accordingly greater than that of the usual rod of 6 cubits. Comp. 2Ch_3:3, and Deu_3:11. A cubit measure found in the ruins of Memphis shows both measures, one of 6 and one of 7 handbreadths. See a lengthened disquisition on Jewish measurement by J. D. Michaelis on our passage, p. 112 sq. [Hengst.: In the case of Solomon’s temple the former cubit, because then current, was the measure, hence it was the more needful to give the relation of the one to the other here. The greater cubit, which meets us first in Ezekiel, was probably borrowed in the exile from the Chaldeans. Keil assumes a shortening of the common cubit from the old Mosaic sacred cubit, which, he says, still formed the measure for Solomon’s temple, and will do so for the new temple likewise.] From this statement of a greater measure, we may presume that what is to be measured is uncommon, magnificent, surpassing that which actually exists.—Inasmuch as by measuring the dimension is made known as distinguished from the mere mass, we may say with Bähr that law and proportion, hence order, consequently the spiritual, the divine ideality, are displayed. This is what is expressed generally in the numbers occurring here. But the very preponderance of the number six, in itself non-significant, forbids us to attach to them special significance. In this respect, also, Hengstenberg’s observation, that in order to get the significant number seven, it is necessary to revert to the cubit, which after the prophet’s explanation no longer comes into consideration, tells against Kliefoth. Moreover, מָדַד comes from “extending,” and serves here rather to elucidate in detail to the prophet that which he beholds as already completed work.—הַבִּנְיָן is the mason-work of the wall, the equality of which in breadth and height corresponds strikingly to the purpose assigned to it—to separate.
Eze_40:6-16. The East Gate
After the wall now follows in Eze_40:6 the most noteworthy part of it, the gates, of which, as being “the chief,” as Hengstenberg supposes (“because of the rising sun”), the east gate is described. It lay opposite the entrance into the sanctuary, and hence was the one among the gates which could first come into consideration with reference to the house in the narrower sense, in respect to which it is also several times expressly defined in what follows. On the significance of the gates of Ezekiel’s temple, comp. the Doctrinal Reflections on Ezekiel 40-46. The steps, seven in number, according to Eze_40:22; Eze_40:26 (Sept.), are the first thing observed about the gate. Since the man arrives at it by them, they can hardly be conceived of otherwise than as before, and not running into the gate; they show, moreover, that the court to which the east gate leads lies higher by these seven steps. Thus the ascent, an exaltation (Colossians 3.), is conjoined with the separating character of the wall.—םַף is a border or panel on the ground at the entrance, thus threshold; nothing can be made of “projecting lower cornice” (Hitzig). As the threshold enters into the gate a rod-breadth, which is the breadth of the wall, it fills up exactly the opening made by the gate in the wall.—וְאֵת םף אֶחָד explains the threshold measured as “one” (Häv.: only one, because so broad), that is, for the present, for a second follows in addition, Eze_40:7; hence אֶחָד, in the sense of “first.”
Eze_40:7. וְהַתָּא placed here, at the entrance into the gate, so simply as to explain itself, is the chamber which is wont to be in this place, the guardroom for the gate-watch (Eze_44:11). “An arrangement dating from David and Solomon; a sacred temple-guard was appointed to surround it” (Häv.). [Fairbairn: “Furnished, as the gates were, so amply with guard-chambers for those who should be charged with maintaining the sanctity of the house (Eze_44:11; Eze_44:14), they were formed more especially with a view to the holiness, which must be the all-pervading characteristic of the place. It was imprinting on the architecture of this portion of the buildings the solemn truth, ‘that there shall in no wise enter into it anything that defileth, neither worketh abomination, or maketh a lie’ (Rev_21:27),—a truth which, in past times, partly from defective arrangements, partly from the wilful disregard of such as existed, had been most grievously suffered to fall into abeyance. But henceforth it must be made known to all that holiness becometh God’s house, and that they only who possess this shall be allowed to come and minister before Him.”—W. F.] Since the gate extends from the wall into the court, and Ezekiel has first to pass through to the end, the first thing determined is as to the guardroom, of which, moreover, there were several (הַתָּאִים),—the “length” (from east to west), and with that also the breadth, and in this way the form, that of a square.—It is to be understood that the intervening spaces also (the distances from chamber to chamber) were measured as they went onward, and thus made clear to the prophet.—The conclusion is formed by the threshold of the gate, which, in distinction from the entrance one (Eze_40:6) of the same dimension, is named from the porch (אוּלָם or אֻלָם is vestibule or portico, often with pillars), into which the whole gate-building runs out, as the porch and thereby this threshold is fixed with respect to the temple, that is, westward. אֵצֶל indicates that this threshold lay close to the porch, adjoined it.
Eze_40:8. The porch, because it opens the way to the court, is a principal part of the gate, hence its lengthened description. The Sept. and Hitzig erase this verse on account of the dimension being different from that given in Eze_40:9. Kliefoth finds given in Eze_40:8 the size of the porch in the light, the width of its inner space from east to west, namely, 6 cubits of Ezekiel’s measure (Eze_40:5). The width was naturally the same as that of the gate. Consequently the measurement given in Eze_40:9 would be that of the porch in the wider sense, including the projecting side-walls upon it (2 cubits) and the אֵילִים fronting each other (Eze_40:10), and each 2 cubits thick. אַיִל, mostly plural, signifies that which is “firm,” “strong,” which can be a prop, can afford support. The signification of the verb אוּל, “to be in front,” accepted by Kliefoth, is the derived one. The “Elim” (אֵילִים) undoubtedly project, as observed, but in reality they are pillar-like props attached to the walls, to form sides and supports for doors and windows. And the porch, etc., forming a conclusion; in connection with which Kliefoth directs attention to the מֵהַבַּיִת, repeated for the third time, as marking the difference from the gates of the inner court (Eze_40:31; Eze_40:34; Eze_40:37).
Eze_40:10. A return to the “guardrooms of the east gate” (Eze_40:7). They are six in number, three on one side fronting three on the other, and all of the same size. [Kliefoth: 2 × 3 watches at each of the three outer gates, and the same at the three inner gates, in all 3 × 12; “for God Himself will be the proper Guardian and Protector of this sanctuary of His people.”]—The one measure spoken of the אֵילִים on this occasion seems to refer to those mentioned in Eze_40:9. Klief.: “the gate-pillars of the porch.” [Hengstenberg supposes “pillars” one cubit thick, as in Eze_40:9 (?), standing in front of the walls at both sides of the guardrooms; others otherwise.]
Eze_40:11. The opening of the gate is its entire width, and along with the statement of its breadth there is given at the same time the still undetermined length of the two thresholds and the steps.—In distinction from the width, הַשַּׁעַר (from שָׁעַר, to make fast, to close, and so meaning literally: “closed place” [Schloss]—cognate to םֹהַר) as such signifies the ward, wherefore the gate too is very suitably treated of here in the midst of the more exact description of the guardrooms (Eze_40:10; Eze_40:12). (Comp. Eze_44:1 sq.) Viewed with respect to its opening, it opens the way to the court; as a gate it is a silent but stedfast guardian (comp. on Eze_40:48).—As every other interpretation hitherto attempted leads only to quite uncertain suppositions not contained in the text (roofed and open spaces, courtyards, and the like), the length of 13 cubits here must mean the height. In itself, אֹרֶך signifies: what is extended in time and space, hence: what is long. When the breadth has been given already, the extension of the gate-barricade proper (the door) can scarcely be conceived of otherwise than in height (comp. on Eze_40:15), and the guardrooms supply all that is requisite to fix the length here. Length, therefore, does not in general stand for height; neither does the special application need to be explained from the circumstance that the door was lying when measured. [“To the last number of perfection, ten (δεκα, implying that it takes into it the other numbers), is added the first number of perfection, three,” Hengst.]
Eze_40:12. In unison with the shutting character of the gate, the idea of the guardrooms is completed by the barrier (גְבוּל) of one cubit in breadth before each of them. As is evident from what follows, a מִפֹּה has to be supplied between אַמָּה אֶחָת and וְאַמָּה־אַחַת. [Klief.: “And the barrier on this side was a cubit, but the guardroom was 6 cubits on this side and 6 cubits on that,” that is to say: the guardroom formed a square of 6 cubits each side; but the barrier-space formed an oblong of 6 cubits in length before the guardroom, and 1 cubit in breadth; and the barrier-space was not taken from the space of the guardroom, which on the contrary remained a square of 6 cubits, but joined on before the guardroom.] The statement that that which was guardroom (הַתָּא, collective, generic) occupied 6 cubits on either side, is here understood of the length, and hence is neither formally nor virtually (as Keil) a repetition of Eze_40:7, but is made expressly for giving a clear notion of the barriers, namely, how they ran along the entire length of each guardroom. From this it follows that these guardrooms are niche-like cells, opening into the gate, and hence closed in by the barriers, and that when one cubit on each side is taken from the 10 cubits (Eze_40:11), the passage leading through is limited to 8 cubits. The barrier is hardly constructed in order that the watchman “stepping out may look around right and left, and while doing so be protected against the too near approach of the people, and hindrance by them” (Hitzig); it lessens the available space in the thoroughfare, and thereby facilitates the control on both sides, and it protects the guardroom, which without it would stand entirely open, from those who wished to press into the court in this way through the doors to be mentioned immediately. [Hengst.: “The arrangement supposes that there are impudent people among the entrants who wished to force an entrance not allowed to them; comp. Luk_13:24.”]
Eze_40:13. The entire breadth of the gate-buildings: 25 cubits, measured from the guardroom (הַתָּא, as Eze_40:12), as this is what has just been spoken of, and the guardrooms represent the greatest breadth. Thus guardroom opposite guardroom, from roof to roof, from north to south, or vice versâ, so that the whole breadth comes out. The explanation: פֶּתַח נֶֹגֶד פָּתַח, indicates an opening of the guardrooms out towards the court, for the barriers close them up towards the interior of the gate. This at the same time explains to us the measuring; for since there is only a barrier closing up on either side, there is a free view on both sides into the respective guardrooms to their openings (under the end of each roof) into the court, so the man needs not go out (as Klief.) to determine the measure; moreover, And he measured will immediately (Eze_40:14) pass over into: And he made! Accordingly, Eze_40:7 gave only the dimensions of the interior of the guardrooms in the light, whereas now the space of the outside walls (1½ cubits each, according to Eze_40:42) is included. [Hitzig: נָּג is not the cover of a chamber, but its ridge = גַּב.] The barriers may be imagined as situated in the gateway, but also as in the guardrooms, of course without lessening their space. The object of the barriers recommends the first view.—In order to give the entire extension of the gate-buildings in this direction, we have in Eze_40:14 the statement of the height of the אֵילִים, the two wall-pillars (Eze_40:9) adjoining the porch. From their height as stated, Kliefoth explains the change of expression. [Hengst.: “The usual height of the gate-building might be gathered from the height of the gate-door, Eze_40:11.”] That it is the length (height) of the gate-structure which is meant to be determined is shown by the description of these pillars. “They are as it were the head of the whole, that which the steeples are in our churches, towering up towards and pointing to heaven” (Hengst.). Kliefoth excellently observes: “They are 60 cubits high. If one had reflected that our church towers also have grown out of gate-pillars, that one can see not only by Egyptian obelisks and Turkish minarets, but also by our factory chimneys, which, moreover, are hollow, how pillars 60 cubits high can be erected on a base of 4 cubits square, and that finally the thing spoken of is a colossal building seen in vision, one would have felt no critical anxieties at this statement of height.” On: he made, Hangstenberg says: “The prophet goes back to the time when he who here explains the building to him prepared it. In reality the meaning is: he had made.”—וְאֶל־אַיִל collectively, and this the rather because the pillars are the highest parts of the gate-structure. It is quite clear from the description in Eze_40:9 that the court (הֶחָצֵר) was immediately adjoining; an inner court is out of the question. Accordingly, הַשַּׁעַר must be accusative; in relation to the gate, as to the gate,—אֶל with אַיִל, in which the gate terminates in the court, precedes,—hence: the outer court of the temple surrounded the gate-structure round about, this structure was built in the court. When the relation to the court into which the gate extended has been thus considered, the entire length of the gate-structure can now
Eze_40:15—be noted. For this purpose the gate on the side from which the measuring begins, that is, from the ascending steps of Eze_40:6, is designated as הָאִיתוֹן, which word is only here in the Qeri (Kethibh: הַיְּאָתוֹן). Either adjective or substantive, it is derived from אָתָה, “to come,” and designates, as the point of departure, the entrance-gate to which one comes when one wishes to go to the temple. As the opposite standpoint, towards the court, פֶּתַח־השַּׁעַר, has been mentioned in Eze_40:11, the special designation of the gate was so much the more in place.—Although for fixing the terminus ad quem, עַל־ will have to be taken as versus, “towards,” yet when, as here, it stands in conjunction with לִפְנֵי, it has not its full force. There lies in it something like: “upon,” “above,” which seeks to assert itself; for in Eze_40:11 the height of the gate, and in Eze_40:13 the roofing of the gate-chambers, and in Eze_40:14 the summit of the entire gate-structure, came into consideration. [“From” and “to” are omitted, says Hengstenberg, because the relation is clear in itself.] The porch is known from Eze_40:7 sq., and thereby, as from the contrast to הָיִאתוֹן, the “inner” gate, the gate leading into the court, and hence to the interior of the temple; especially when the east gate is vis à vis the sanctuary proper.—For this the man needs only step forward on the seventh step, look up, and, passing through the gate-buildings, calculate his starting-point: first threshold, 6 cubits; three guardrooms with two intervening spaces, 28 cubits; second threshold, 6 cubits; porch, 6 cubits; projection of the side and gate-pillars, 4 cubits = 50 cubits. This length is the double of the breadth. [“When the Psalmist calls upon the gates of the temple or of the holy city to lift themselves up, to widen themselves, at the entering in of the ark of the covenant (Psalms 24.), the idea which underlies this song is here symbolically embodied and expressed.”]
Eze_40:16 appropriately closes the description with an explanation of the way in which the gate-structure was lighted; for it needs light for the inspection of the watchmen especially. Hence there were windows; first of all, in the guardrooms, namely, in their wall-pillars, by which they are distinguished from the אֵילִים in Eze_40:10 (אֵלִים, written defectively). Pillars projecting from the wall enclosed the windows of the guardrooms. That these windows were closed (1Ki_6:4) certainly does not mean that they were not to let the light pass through, but that they were only for light, and not to be opened for any other purpose; that they were windows meant “for a sacred purpose” (Häv.), and “not so much for looking through” (Hitzig). The being closed explains itself fully when we once consider that they, as also the doors of these chambers, led into the court, into which, therefore, no one was to press forward, either through the doors or by means of these windows, and then consider that their relation to the gateway given as within must put them on the same line with the other windows to be mentioned immediately, which came directly into the gateway, and had to be made “so” (כֵן). Although the windows of the guardrooms are for the use of the gate, yet the word within shows that the gate gets the light first of all from the guardrooms, which indeed are also open inward up to the barrier. But since the guardrooms on both sides of the gate come forward to the court, it can be said of their windows that they were round and round the gate, as was said of the court (Eze_40:14) in relation to the gate. [Klief.: “In the inside of the gate - structure round about” (?).] For the purpose, however, of giving more light to the gate-structure, there were such windows לָאֵלַמּוֹת. Since nothing is nearer to the guardrooms than their partition-walls (Eze_40:7), we will have to think, in the first place, of them. אֵילָם is etymologically connected with אֵילִים and with אוּלָם, but is, however, as Klief. has satisfactorily shown, distinct from both. The signification: “projecting part,” which Keil gives to the word, that is, what is on a solid wall for architectural ornament or necessity,—as for the windows in question, moulding, frieze, frame, and such like,—suits perfectly to the partition-walls with their windows, for these walls are, according to Eze_40:30, to be taken here too as 5 cubits broad, and thus were a projection on the gate-structure. [Klief. translates: “porch walls.”] If, then, they projected likewise into the court on both sides, the “round and round” is as apposite and illustrative in respect to them as in respect to the guardrooms formerly. The carrying out of the parallel thus, the windows round and round, and the concluding expressly (inwards) with the lighting of the gateway, shows that that has been sufficiently cared for. [What Hengst. quotes from Balmer - Rinck about the pillars, by which “the windows are as it were latticed,” would have been more suitable had it been said that the Elim were on the windows, and not the reverse, as here.]—Kliefoth, however, understands by the “Elammoth” or “Elammim” not only “the parapets and walls filling up the spaces between the guardrooms, but also the sides of the porch and the sides adjoining the second threshold” as pierced through with windows. The observation also is perhaps correct, as the measuring (Eze_40:13) from roof to roof of the guardrooms possibly shows already, that when the gate-structure thus has windows all over, it was roofed and covered. Since אַיִל in a collective sense may possibly include the just now mentioned “Elim” of the guardrooms, while in Eze_40:9; Eze_40:14, on the other hand, mention is specially made of the two high pillars at the porch, it will be a question whether we have, with Kliefoth, to imagine the whole of the “Elim” decorated with palm-leaf work. Hengst. (who insists on its “inseparable connection with the cherubim,” of which we may remark there is here no mention) makes the palms “indicate that the gate leads to a building consecrated to the Lord of creation; it corresponds to the merely introductory character of the gate that the creation is here represented not by the animal kingdom, but by the lower region of the vegetable kingdom, of which the palm is king.” Häv.: “By this symbol nothing else is meant to be impressed upon the temple than the stamp of the noblest and grandest prosperity.” More fully Bähr (see der Salom. Tempel, p. 120 sq.): “Since all fulness, riches, and glory of vegetable life is comprehended in the palm, it above all is adapted for the habitation of Jehovah, which is called a habitation of glory; it stands, therefore, parallel to the cherub, nothing vegetable can so announce the glory of the Creator. By it the habitation of Jehovah is indicated as a perpetually flourishing habitation, abiding in vigorous strength, concealing in itself the fulness of life; it becomes the place of salvation, life, peace, and joy, a paradise of God. But since the sanctification of Israel is the end and aim of Jehovah’s dwelling among them, these ideas are of an ethical character (Ps. 1:3; 52:10 [Psa_52:8]; Jer_17:8; Pro_11:28; Pro_11:30; Eze_47:12; Rev_22:2; particularly Psa_92:13 [Psa_92:12] sq.). The fact that the temple was adorned with these figures, while the tabernacle was destitute of them, has its ground in the Promised Land. Palestine is the native land of the palm, hence these armorial bearings and badges of the land and people of Israel on the coins of the age of the Maccabees, and on Phœnician coins, while on those of Titus we have a palm tree with Judœa capta. In Solomon’s temple, on the other hand, Judœa victrix had been represented, for the temple was at once the monument of Israel’s victory over its enemies and of Jehovah’s covenant faithfulness, and a pledge of the firm possession of the land (comp. Ezekiel 37). The palm, already pointing in this way to salvation, peace, joy, and rest, was very specially a symbol of that which had dawned for Israel with the period of the ‘house’ and its builder, the Prince of Peace. Thus there is a relation of Jehovah’s habitation to the land, and of the land to the sanctuary; both relations are bound up with each other in the palm. The place of Jehovah’s residence and revelation is a place of palms, thus the land of palms is a land of Jehovah’s residence and revelation, a heavenly land.” [Klief.: “The palm branches stand in close relation to the feast of tabernacles, and it is the eschatological signification of that feast which is designed to be stamped by this adorning with palms upon the edifice of the sanctuary” (?).] Comp. however, here, for the entrance into the temple of the New Jerusalem, the entry of the Messiah through the midst of palms, Mat_21:8; Mar_11:8.
[Fairbairn: “Here also nothing was left to men’s caprice or corrupt fancies, as had been the case of old” in the outer court of Solomon’s temple. “A more perfect state of things was to be brought in; and even all in the outer court was to be regulated by God’s hand, and bear the impress of His holiness. This, too, must be hallowed ground, fashioned and ruled in all its parts after the perfect measure of the divine mind and the just requirements of His service; therefore such was evidently the practical result aimed at,—let not the ungodly and profane any longer presume to tread such courts (Isa_1:12), or desecrate them by the introduction of their own unwarranted inventions. Let all feel that in coming here they have to do with a God of purer eyes than to behold iniquity.”—W. F.]
Eze_40:17-19. The Outer Court
It is necessary to pass over it to come to the other gates. Comp. Eze_10:5.—לִשְׁכָּה is properly: “appendage,” and so.: annexed building or side-room; specially used for small chambers at the sides, which served for keeping utensils and provisions, for the residence of the priests, and also for sacrificial feasts (1Sa_9:22). Comp. Jer_35:2. Hengst. describes well the use of the “Leshachoth:” a refuge from storm and rain, as the pavement preserved the feet from mud, but principally for rejoicing before the Lord, for the eating and drinking before Him (Deuteronomy 12; Luk_13:26), in which the necessitous also participated, the agapœ of the Old Covenant.—רִצְפָּה, a stone-covered floor, literally: what is “made firm,” pavement, stone-cover, like pavimentum, from pavire (παιω), to ram tight.—עָשׂוּי is particip. masc. sing., referring, according to Hengst., to the chambers and the stone pavement as a whole in a neuter sense; according to Kliefoth, only to the stone pavement, which is feminine; but, as Keil justly observes, his grounds for this are not cogent. That both the chambers and the pavement were made for the court round about, brings them near to the wall, and makes them run along it round about the court, except its west side. Thirty such chambers are easily divided into ten in each of the three possible directions, although in Eze_40:18 only the stone pavement is expressly placed in relation to the three gates; for the “Leshachoth” are described as “beside” (not “upon”) the stone pavement; according to Hengst.: opening on it, meaning probably that they bounded the pavement. Since these chambers may be supposed spacious, each like an annexe by itself,—whence also it may be seen how they presented themselves singly to the eye for numbering,—they might, reaching, as they did, nearly from gate to gate, have been like a connection between these.
Eze_40:18. As the chambers were אֶל־הָרִצְפָּה, so the stone pavement was אֶל־כֶּתֶף, by the “shoulder,” that is, side of the gates, for the gates of the outer court are already looked on collectively; and this אֶל־כֶּתֶף is more exactly explained by לְעֻמַּת אֹרֶךְ הַשְּׁעָרִים, meaning that the length of the gates fixed the breadth of the stone pavement. As the lower, it is to be distinguished from that situated higher, that is, the upper, inner court.
Eze_40:19 measures the breadth of the outer court, starting from the east gate, the gate hitherto spoken of, and that, doubtless, from the front of its porch.—הַתַּחְתּוֹנָה refers neither to שַׁעַר nor to an omitted הֶחָצֵר, but simply to the stone pavement of the outer court, called in Eze_40:18 הַתַּחְתּוֹנָה.—To the front, etc., this terminus ad quem is indicated by מִחוּץ in respect to the gates of the inner court, as they advance 50 cubits into the outer court; and here, in respect to the east gate of the inner court, to the front of the porch of this gate, where, accordingly, one stepped from without on to the inner court (Eze_40:23; Eze_40:27). The man neither measured into the inner court nor yet up to its wall. The מִחוּץ also, doubtless, belongs to the starting-point of the measuring,—100 cubits + 2 gate lengths of 50 = 200 cubits. The breviloquent expression: “the east and the north,” which latter points to what follows, would, when resolved, run as follows: Thus with respect to the east side, and the same with respect to the north side.
Eze_40:20-23. The North Gate
The length and breadth, only mentioned as measured in Eze_40:20, are in Eze_40:21 determined after the measure of the gate. הָיָה refers, according to Keil, to the north gate (Eze_40:20), but may be referred more exactly to the collectives אֵילָו֯ ,תָאָו֯, and אֵלַמִָּו֯: all that was, etc. In citing particulars, the porch and thresholds are omitted. The number of the guardrooms is again given with more exactitude.—בָּאַמָּה, strictly: measured “by the cubit.”—While brevity thus characterizes the repetition, with which the use of collectives harmonizes, Eze_40:22 subjoins the number of the steps, applicable to the east gate also. In addition to the windows, the “Elammim” and the palms are again expressly mentioned, and what the אֵילַמִּים are is made plainer by their being indicated as before those who go up. לִפְנֵיהֶם refers, not to מַעֲלוֹת, but to יַעֲלוּ. The mention of the “Elammim” here, for the third time, is in order to supplement the description of the east gate, in which only those between the guardrooms had been thought of. Thus the entrance threshold, too, had “Elammim”; these, of course, being without windows, because filling the breadth of the wall (Eze_40:6), but furnished with projecting cornices. It lay vis à vis level with the last step.
Eze_40:23. Now that the parts opposite have been spoken of, the not hitherto observed relation of the gate (of the inner court) to the gate (of the outer court) is given with reference to the two gates described northward and eastward.
Eze_40:24-27. The South Gate
Eze_40:24. כַּמִּדּוֹת הָאֵלֶּה, by those measures which were observed on the east and north gates; and also of which the dimension had not been stated in definite numbers, but yet had its measured definite magnitude.—The guardrooms are not mentioned here.
Eze_40:25. That the windows here are described as: like those windows, shows how the כְּמִדַּת regarding them in Eze_40:22 is to be understood.—לוֹ, referring to the gate-structure, is prefixed in order to be able to give as briefly as is done the length and breadth of the gate.
Eze_40:26. לִפְנֵיהֶם, to be understood from Eze_40:22.—אֶל־אֵילָו֯ refers to the two pillars at the porch. Comp. on Eze_40:16. Hengst. supposes that by every pillar stood two artificial palms, which put it between them (?).
Eze_40:27 to be understood from Eze_40:23.—Kliefoth calculates the entire extent of the temple building as a square of 500 cubits.
Eze_40:28-37. The Gates of the Inner Court
We already know that the inner court has, opposite the three gates of the outer court, likewise three gates. The measuring reached in Eze_40:27 to the south gate, which is therefore spoken of first in Eze_40:28. בְּשַׁעַר: so that I found myself in the south gate; others translate: through, etc. The general statement retains the same dimensions, as in the outer gates.
Eze_40:29, befitting the brevity, almost entirely collectives.
Eze_40:30 tells how many cubits the “Elammoth” claimed from the gates in length and, because round about, in breadth, thus advancing into the court. Twenty-five cubits’ length makes the half of the whole length of the gate. Keil accordingly includes in this latter: 10 cubits of the two partition-walls of the guardrooms, 12 for two threshold walls, and 2 cubits for the porch walls; the missing cubit forms mouldings. Hengst. does not allow the side walls of the porch to extend to the space before the terminating pillars, and deducts from the 10 + 12 + 6 = 28 cubits, the special side walls of the guardrooms, 3 cubits thick on the whole, which, however, are to be reckoned into the 5 cubits of the space between the guardrooms, and into the 6 cubits of the threshold. So Kliefoth previously.—The 5 cubits’ breadth, which is likewise included in the entire breadth of 25 cubits, gives Hengst. occasion to remark that, since a bulwark of 5 cubits would have been useless, we may suppose two walls with a dark space within, the breadth of the guardrooms projecting 1½ or 2½ cubits before the side parapets. The statement in Eze_40:31 that the side walls in the length and breadth mentioned, collectively וְאֵילַמָּו֯, were directed towards the outer court, makes this inner gate, like the outer gates, seem built in the outer court, and, as its אַיִל (Eze_40:9) is spoken of immediately, with the two gate pillars (Eze_40:37), hence towards the side of the porch, and thus in reverse relation to the outer gates, and consequently so that the one porch faced the other. So Kliefoth, who then places the steps here before the porch. But how can he (and Keil after him) say of the inner gates, that the “second threshold lay between the surrounding walls of the inner court, and the gate-structure extended thence into the outer court,” and yet maintain that the gate of the inner court lay “with its whole length” within the outer court? Reckoned from the “second threshold” that cannot be said; the porch only with the gate pillars was there. Hengst., on the other hand, makes the terminating point towards the inner court be the pillars with their palms, between which one went forth into the inner court; and the commencement of the gateway which reached farthest into the outer court he makes to be the stair.—מַעֲלָו֯ (Hitzig: singular; Keil: plural of מַעֲלֶה, “ascent”) instead of עֹלוֹת in Eze_40:26, the “ascending steps which form the stair” (Hitzig). On the steps being eight, a number elsewhere without import, Hengst. says: “It is here to be regarded merely as an advance on the number at the outer court, a hint at the superior dignity of the inner court, which, with its altar of burnt-offering, rises still higher above the outer court than this does above the profane exterior.” [Klief.: “Eight is the number of the new beginning, and so the signature of the New Covenant, and of the res novissimœ in general; those who ascend to this priests’ court will be a new priestly race, when God has established a new beginning. The number eight does not occur in John’s vision of the New Jerusalem, because the new beginning is already given.”]
Eze_40:32. The inner east gate.
Eze_40:33 as Eze_40:29.
Eze_40:34. Comp. Eze_40:31.
Eze_40:35. The inner north gate.
Eze_40:36. More abbreviated than Eze_40:33.
Eze_40:37. וְאֵילָו֯ instead of וְאֵלַמִָּו֯ in Eze_40:34. “To this” (the north gate), says Hengst., “the prophet is brought last, because to it alone (?) belonged the noteworthy things of the inner court, to be described in the following section,—the arrangements for the slaughter of the victims, and the preparation of their flesh.”
Eze_40:38-47. The Inner Court in respect of certain Arrangements for the Temple Service
The temple and its service is the theme of these closing chapters of our prophet. Hence it is easy to understand that what follows of the description of the inner court, which has hitherto been occupied with the consideration of the three gates, merely can be given in orderly connection. [Fairbairn: “Everything connected even with the killing and preparing of victims must now be regulated by the word of God. Even there, all is to have an impress of sacredness, such as has not hitherto been found, in consequence of the higher elevation to which the divine kingdom was to attain.”—W. F.]—The opening of the annexe, the side-chamber (Eze_40:17), is בְּאֵילִים, that is, beside the two pillars of the court. Hengstenberg limits the plural הַשְׁעָרִים (= “at the gates”), as a generic designation in distinction from the pillars in the interior, to the north gate. Böttcher likewise supposes two of such cells at the entrance to and two at the exit from this gate-structure, all of them on the side walls close by the thresholds. Keil finds with reason that הַשְׁעָרִים indicates a cell with a door to each of the three interior gates, a view supported by the intended use: there shall they wash the burnt-offering (a thing belonging to the priests’ court). יָרִיחוּ, Hiphil from דוּחַ, to “thrust out,” to “cast away,” the filth, hence: to wash. “The Old Testament and the Talmud recognise only the washing of the entrails and the legs of the victims for the burnt-offering (Lev_1:9; 2Ch_4:6)” (Keil). This, however, does not hinder us from taking הַעֹלָה here in its character of fulness, which makes it the first in the list of offerings in Eze_40:39, not so much per synecdoche for the bloody offerings in general, as (like Eze_40:43, הַקָּרְבָן more externally) bringing to view the idea of offering from its inmost and most fundamental conception. One cell at each gate is sufficient for the purpose (it is the last stage for the victim’s flesh before it is laid on the altar); but that there is such a cell at each gate is evident from the idea itself, which Klief. (who places the washing-cells in pairs, one on each side of each gate porch) thus expresses: “The slaying took place at the gate beside the porch, and no longer at the side of the altar of burnt-offering, as laid down in the law (Lev_1:11); in the new temple the service will be so much more regular, zealous, and frequent; thither shall prince and people flow to bring their offerings; they will slay and (as there shall then be clean offerings) still more wash before all the gates.” Hengstenberg, on the other hand, insists upon the direction in Lev_1:11 : “northward.”—Passing over to the slaying, Eze_40:39 speaks, according to Hengst., of the north gate (Eze_40:35; Eze_40:40; Eze_40:44) alone; but הַשַּׁעַר may comprehend collectively הַשְׁעָרִים of the former verse, or (comp. on Eze_40:40) may mean a definite gate at which what holds good of all the gates is to be exemplified.—The four tables, two and two opposite on opposite sides, are in the porch, as the cells for washing beside the gate pillars are there also. שָׁחַט, “to slay,” is either to be taken in a wider sense, comprehending the whole preparation of the flesh for the sacrifice, particularly the laying (comp. Eze_40:43) of the pieces of flesh on the tables, which, however, would be strangely expressed by לִשְׁחֹט, or אֲלֵיהֶם only simply indicates that the slaying of the victim took place without, in the direction towards these tables, in relation to them.—In the enumeration of the offerings the expiatory sacrifices are fully represented, namely, by the sin-offering and the trespass-offering,—a hint for the understanding of Ezekiel’s temple, for the idea of the expiatory sacrifice has in view the restoration of the state of grace, or reception into that state. Although the burnt-offering stands first, as hitherto it has been treated of as instar omnium, and hence the relation in the state of grace must come principally into consideration, yet we are not to imagine an absolute parity of the people from sin in the time of this temple.
Eze_40:40 adds two pairs of tables to these inner tables. The first pair, as they are said to be placed at the side, in contrast to the porch, so in contrast to the interior of the gate-structure they are described as without; and this is so much the more expressive, as reference is to be made immediately to him that goeth up (לָעוֹלֶה, particip.). The figurative expression: אֶל־הכָּתֵף, which Kliefoth here and in Eze_40:18 presses far too much and unnecessarily, demands even as such a closer and proper definition, as here מִחוּצָה (Keil: “outside”). But the phrase: “him that goeth up,” clearly shows that the steps (מַעֲלוֹת), and, since they lie before, with them לְפֶתַח הַשַׁעַר (comp. Eze_40:11), are to be understood as belonging to the porch; and הַצָּפוֹנָה (thus correctly Keil) clearly explains the כָּתֵף to be the north side of the gate; whence Kliefoth infers that הַשַׁעַר in question is, just as in the case of the outer gates, the east gate. [Kliefoth, as others also, translates: “for him that goeth up to the gate-opening towards the north.” Hengst.: “to the door of the north gate.” Hitzig: northward, that is, to the right hand. Böttcher takes לָעוֹלֶה to mean: “at the stair.”]—The two other tables (in confirmation of the exposition given) were at the “following” (“other”) side, הָאַחֶרֶת, which designation forms a brief contrast to the הָצָּפוֹנָה, as in like manner אֲשֶׁר לְאֻלָּם׳ comprises in brief the rest that has been said.
Eze_40:41. A summing up to the number eight of the tables designated as within and without in Eze_40:39-40 : because the latter four are tables set apart for slaying, אֲלֵיהֶם may be rendered: “on,” or: “at them.” Eze_40:42 shows that the summing up with such indication of what is distinctive in the two latter pairs is made because there is still a third set of four tables to be mentioned. In accordance with the foregoing, one would expect here too a fixing of where they stood; hence עוֹלָה can hardly mean: “burnt-offering,” which is spoken of at the close, and much more completely.—They are stone tables (גָזִית, the “cutting” of the stones), formed of square blocks, as are also the stair steps. Hence those previously mentioned were doubtless of wood, particularly the second set, named as specially appointed for slaying, while this third set had to support heavy instruments. Finally, in addition and parallel to the burnt-offering, comes the slain-offering, which includes the sin - offering, trespass - offering, and thank-offering. [Hengst.: “There are twelve tables in all, according to the number of the tribes of Israel, Ezr_6:17; Ezr_8:35”]
Eze_40:43. הַשְׁפַתַּיִם must be something definite, something well known, and at the same time (from the dual) double or biform. Gesen. has given up the meaning: stabula, “cattle-stalls,” held by Hupf. on Psa_68:14 [13], for that of “stakes” or. “staples” standing out on the wall and bifurcated, to which they bound the beasts about to be slain. Meier, again, who rejects the idea of a fundamental signification: “to place,” accepts the meaning: “to draw together,” to separate, to make fast as such, and imagines: “enclosures of wicker-work for the cattle, of two rows, between which the herdsman used to rest.” But what purpose do these serve here? Keil therefore: “double staples,” on which the slaughtered animals were hung for skinning. The article may denote the kind (of staple). (Others: “drinking troughs,” or: conduits for conveying away the fluids.) But how does בַּבַּיִת harmonize? It only remains to make it a slip of the pen for בִּנְיָן, as the wall is called in Eze_40:5, or an abbreviation, or, like Keil, to think of בִּנְיָה (“house” = building). מוּכָנִים is particip. Hoph. from כּוּן. The description: round and round, would, moreover, answer well for the wall of the inner court, which surrounded the temple edifice on three sides; and the sacrificial victims may well be conceived of as bound to this wall. [Keil: “On the three outsides of the porch building.”] Kliefoth (and so Hengstenberg) understands raised ledges (border enclosures), with which the tables for laying the sacrificial flesh on were surrounded at the edge round about, so that the flesh lay securely between the ledges as between hurdles, and did not fall off; the ledges were opposite one another in pairs, hence the dual, a handbreadth high. But even with such an interpretation, בַּבַּיִת still causes a difficulty, for according to this, “in the house” must be taken as = in the interior of the porch (בְּאֻלָּם, Eze_40:39), and that in distinction from the tables in Eze_40:40; Eze_40:42, or, as already םָבִיב םָבִיב of the tables (“round about the table-tops,” Klief.), be taken as a figurative expression for “within” the tables (how does round and round harmonize with this?), and thus either the porch or a table must be taken as a house! Only the transition to the last clause would be easy, and this doubtless has given occasion to this interpretation; but, on the other hand, the new element would be wanting which the double staples give in this so exact representation. The ellipsis: And on the tables, etc., states the purpose for which the tables in Eze_40:39 was intended, in distinction from that of the tables in Eze_40:40; Eze_40:42. Keil makes the statement refer to all the tables in Eze_40:39-42.—הַקָּרְבָן (“approaching,” “presenting”), like “offering,” from offerre, is the most general and comprehensive name for offerings. Mar_7:11 : Κορβαν ὁ ἐστι δωρον. Hengstenberg observes in addition: “The very going into details apparently so minute showed how clearly and sharply the prophet in faith beheld the non-existent as existent, and was well fitted to draw away the minds of the people from the fixed look at the smitten city. We must indeed always keep in view the object of the prophet, to set up an interim temple for the imagination (!), in which it might expatiate as long as the real temple, and with it the kingdom of God, actually lay in ruins.”
Hitherto we have had arrangements for slaying and preparing the sacrificial victims (Eze_40:38-43) in reference to the inner court. With Eze_40:44 we come to the personelle of the service.—Since we have been in the foregoing at the side of the porch of the inner gate, hence properly in the outer court, and only in relation to the inner court, the more exact description of: outside at the inner gate, by: in the inner court, is only correct. On the other hand, the cells for the singers at once present an insuperable difficulty for those who, like Keil, still draw sharply, and apply here, the Old Testament distinction “between the Levitical singers and the Aaronites who administer the priesthood” (against this sharp distinction comp. Eze_40:46). That Ezekiel selected certain descendants of Aaron—who, by the way, is not named in Eze_40:46, although Levi is—for the service of this sanctuary, is no reason why these should not come into consideration here primarily as singers, especially when we consider the idea thereby expressed, and so made impressive. Hengstenberg says excellently: “That the singers are here so prominent is explained by this, that in the state of exaltation of the community of God, more ample material will be given to them for new songs, so that in the worship of the new temple the singing must play a chief part, as, indeed, the multiplication of the singers and musicians under David stood in connection with the advance which, under him, the people of God had made. According to Psalms 87, when the future of salvation has come, the singers with the dancers say: All my springs are in Thee. The second part of Isaiah, and its lyric echo, Psalms 91-100, are full of the thought, that in the time of salvation all things shall sing and play. Even in the times soon after the return from the exile, singing revived in a degree that had not been since David. In a long series of psalms, from Psalms 107 onward, the people thank God for the blessing of restoration. Hallelujah was the watchword.” The difficulties connected with the locality of these cells for the singer-priests, which have induced even Keil to enter on the slippery path of text-revision, guided by the Septuagint,—of which, however, we must first have some authentic text, if, on its authority, anything is to be altered in the Masoretic text,—are sufficiently solved by Kliefoth. He observes on מִחוּצָה׳, that, consequently, they “were not constructed in or on the gate building itself, like the cells in Eze_40:38.” He rightly makes אֲשֶׁר׳ refer to that part and space of the inner court which is contiguous to the side of the north gate, and hence not contiguous to the east gate. The description of the locality of the cells becomes perfect by this, that their front is stated to be towards the south, that is, nearer to, the temple edifice than to the altar of burnt-offering, while the definition: “toward the north,” approaches nearer to the altar of burnt-offering. Kliefoth: “The entrance of the temple lay to the southwest from the north gate; from it the priests had the temple in their view.” Hengst.: “The chambers of the singers generally faced the south, where they (1Ch_16:37) chiefly had to perform.”—As the number is indefinite at the beginning, and it is simply said in the plural, just as the priests, afterwards distinguished, are here comprehended in the singers, so the limitation in the second part of the verse, before the pendant in question fronting the north, is applicable also to that fronting the south, so that we really have to suppose likewise, in the first part of the verse, if not only one cell, yet only one range of cells (with several chambers). The masculine אֶחָד can be understood of a part of the cells, and so the better corresponds to the previous plural, and especially to the וּפְנֵיהֶם. That it cannot mean “another” range of cells is self-evident, against Kliefoth. Situated at the side of the east gate signifies: if one steps out of the east gate into the inner court, as the following shows, with the front, towards the north. Hengst.: “There, in the court, stood the altar of burnt-offering, where the singers had to perform at the offering of the great national sacrifices, 1Ch_16:41” [Klief: On account of the “superintendence over the altar” (Eze_40:46), and the “overseeing of the east gate.”] Keil translates Eze_40:44 : “And outside of the inner gate were two cells in the inner court, one at the shoulder of the north gate, with its front to the south, and one at the shoulder of the south gate, with the front to the north.”
Eze_40:45-46. Explanation of the purpose for which the two ranges of cells were intended with respect to the persons performing service.
Eze_40:45. Therefore שָׁמַר מִשְׁמֶרֶת-.וַיְדבֵּר אֵלָי means: the waiting upon a business, to take care of an office, to attend to it. To make prominent the significance of temple and altar, the priestly service in respect to the house is kept separate from that with respect to the altar in Eze_40:46, yet so that the significant general character of those ministering according to Eze_40:44 is not thereby abolished.—The sons of Zadok are selected not as Aaronites in particular, but from among the sons of Levi (see the fuller treatment of this point on Eze_44:15).—הַקְּרֵבִים is the general expression for the priestly function in general, as is also שָׁרַת (Heb_7:19; Jam_4:8).
Eze_40:47. A finishing off with the inner court by stating its length and breadth as 100 cubits each, forming a square, at the same time already making mention of its proper furniture, namely, the altar before the house, the altar of burnt-offering. On this comp. on Eze_43:13 sq.
Eze_40:48-49. The Porch of the Temple
The description is surprisingly short in comparison with that of the parts previously delineated, and likewise when we compare it with the description of Solomon’s temple, in which reversely the courts are briefly treated of. Hengst. explains this latter circumstance from the familiarity of the people with the courts, while this had to be compensated for by a copious description of the part of the sanctuary inaccessible to them; and makes Ezekiel refer back to this description, and only in the case of the courts to enter more into detail in consideration of the people, and especially those of them to whom the courts might be wholly unknown.
Eze_40:48 describes the porch before the holy place (1Ki_6:3), by giving the measurement of its two pillars, and the breadth of the gate. The expressions: on this side, and: on that, easily explain themselves as regards the corner pillar on each side, but not sufficiently in respect to the breadth of the gate. What is meant there by מִפּוֹ מִפּוֹ? This statement cannot be occasioned merely by the pillar on this side and on that, but must have its cause in the construction of the gate, which then (comp. on Eze_40:11) would be represented as a barricade with two halves, which had their hinges on the respectively contiguous corner pillars, so that from this construction the measure of each half of the gate is given by itself; so here and so there. The measurement of the gate given in the text comes out still more plainly if each half of the gate (probably lattice-work) shut up only a part, its own part, of the breadth of the porch; and since this made up only three cubits on either side, a breadth of five cubits remained open in the middle for looking in and walking in. This view of Kliefoth’s (also Hengstenberg’s) harmonizes exactly with the measurements which immediately follow; whereas Keil, with an entire breadth of sixteen cubits, has only six cubits left for the breadth of the gate. For Eze_40:49, which measures twenty cubits for the length of the porch of the temple, that is, from east to west (comp. 1Ki_6:3), gives its breadth, hence from north to south, or vice versâ, at eleven cubits, both measurements being taken in the light, and hence excluding the thickness of the walls. This interior breadth of the porch is shown to belong also to the outside by the statement: and that (also) at the steps, sq.; namely, the breadth was eleven cubits. The stair extended in equal breadth before the porch. In this way, as Kliefoth observes, the porch was wider by half a cubit on either side than the door leading from the porch into the holy place (Eze_41:2), which door was thereby rendered as visible as its character of fixing the length of the porch demanded. [Hengst., referring to the ten cubits’ breadth of the porch in Solomon’s temple, supposes the eleventh cubit here to be occupied by the posts of the door on both sides.] From the height (six cubits), Eze_41:8, Hengst. estimates the number of the steps, which is not given, to be “probably fourteen.” Kliefoth and Hengstenberg compute the entire breadth of the portal, inclusive of the two corner pillars (5 + 5), to be twenty-one cubits. For enclosing the porch from the pillars to the east wall of the temple, we have to suppose, as with the gates of the court, side-walls ( “Elammoth”), which Keil puts down at two and a half cubits each, so that the five cubits broad pillars would have only half their breadth on the inside of the porch. [Hengst., in opposition to most expositions of Solomon’s temple, holds that the length of the porch of the temple given here “corresponds to that of the porch in Solomon’s temple in 1Ki_6:3”] The height of the two corner pillars of the porch, which also is wanting in Ezekiel’s vision, is supplied by Hengst., from 2Ch_3:4 (Josephus, Arch. 8:3. 2), as 5 cubits thick and 120 cubits high. The עַמֻּדִים, two in number, are set down as “at” or “beside” the corner pillars (the “Elim”), which remind us of “Jachin” and “Boaz” in Solomon’s temple (1Ki_7:15 sq.), and, doubtless, for that very reason their position is not given more exactly. Kliefoth and Hitzig place them one at each side of the steps; and the same is done by Hengst., who says, regarding their import: taken away by the Chaldeans, Jer_52:20 sq., they were “as it were the programme of the temple and of the kingdom of God represented by it; they represented what the people of God have in their God: Jachin (‘He establishes me’) and Boaz (‘in Him strong’); made of brass, very thick, uniform to the top, they are a figure of the unchangeable stability and strength which was only in appearance practically disproved by the Chaldeans,” etc.—The Septuagint is all confused in these verses; for example, its statement that the steps were ten rests on this, that it has transformed אֲשֶׁר into the similar עֶשֶׂר. Böttcher, Hitzig, and Maurer ground thereon their treatment of the text, and Hävernick is simply at a loss what to make of it.
HOMILETIC HINTS
On Ch. 40
Eze_40:1 sq. Jerome, despairing of the possibility, and especially of his own ability, to expound these chapters of Ezekiel, wished to break off and finish his commentary here. Only the urgency and importunity of friends urged him to continue; but every instant he acknowledges his inability, etc.—“The commencement and close, the cherubim and the new temple, are what every one first thinks of when Ezekiel’s name is mentioned” (Hengst.).—The vision of the temple, as regards the date given, a trilogy of thoughts: from judgment to mercy, from prison to freedom, from the world to Christ and into the community of God.—“Under the material promises of God are concealed spiritual ones; take that to heart in these chapters too, therefore, sursum corda” (Starck).—“God raises up His own in their misery by His comfort, and keeps them through the hope of things to come in faith and patience. When there is no prospect of deliverance, when no help, no refuge appears, then the Lord is present with His comfort” (Hafenreffer).—“When it seems that all will be over with the Church of God, then God thinks of its maintenance and amelioration” (Starke).—“To human eyes Canaan was lost for Israel, to human eyes Jerusalem lay in the dust; but the prophet sees it again far more glorious. Such seeing again is, however, truly given by God in the Spirit. Land and city and temple had been lost through the sins of the people; yet Israel must remain and fulfil its eternal purpose for the glory of God. God makes it even already in this prophet and in all like-minded bloom forth only the more gloriously, so that neither the sins of the people nor the power of its enemies can put an end to Israel. A fairer and loftier Jerusalem and temple must be still in store for Israel, which the prophet represents entirely by figures taken from the old land, the old royal seat, and the old temple. Yet he does not merely make the old be renewed; everything becomes quite different, in order to indicate that the kingdom of God will, in its completion, present a quite different figure” (Diedrich).—“The word of God, too, counts the years and months and days of our distress, to make us understand that it is not unknown to God how long we have borne the yoke of the cross and the oppression of tyrants” (Starck).—“Ezekiel was already five and twenty years in a foreign land. We must be prepared and purified in many ways by God’s Spirit before we can rightly understand the consolations of God; and one grows in God when one learns, under present sufferings, to see more and more of the eternal comfort” (Diedrich).—“It is manifest that this vision ought to have comforted the Israelites,—that they who neither had nor saw a temple were meanwhile to busy themselves with considering this temple, and to study what such a vision might denote” (Cocc.).—“In the selfsame day the hand of Jehovah was upon me: in this is verified anew the name of the prophet. God is strong; for in Him as in all others flesh and blood cry out: Gone is gone, lost is lost” (Hengst.).
Eze_40:2. “Give me eyes to see the glorious grace of Thy kingdom; give me strength to go even into the sanctuary!” (Lampe.)—“The prophet’s visions are not deceptive dreams, but true, divine inspirations, Jer_26:12” (Cr.).—“The land of Israel is the hieroglyph of the inheritance which God will give to His people from the whole world, which in contrast thereto is called the sea or the wilderness” (Cocc.).—“The Church of God is the city set upon a hill, Mat_5:14” (Tüb. Bib.).—How different was it in Matthew 4, when the tempter took Jesus to an exceeding high mountain, and showed Him all the kingdoms of the world and the glory of them !—“Through Christ we come even here in the kingdom of grace to the mount of God, to the heavenly Jerusalem, but the true entrance still awaits us in the kingdom of glory, Heb_12:22” (Starke).—In the world, and yet high above the world; yea, the kingdom of the Anointed One is not of this world, and our citizenship is in heaven (Php_3:20); and they who live by faith of the Son of God seek the things that are above (Colossians 3). The very high mountain points to the highest height.—On Mount Zion stands (Revelation 14) the Lamb, with His hundred and forty and four thousand.—“The high mountain is Christ, on whom the Church is founded” (Gregory).—“The very high mountain is Mount Zion; not, however, in its present form, the state of humiliation, but in glorious exaltation. The high place already existed in the days before the destruction of the temple, Psa_48:3 [Psa_48:2], Psa_68:17 [Psa_68:16]. It now returns. The new exaltation took its beginning in the return from the exile, and found its completion in the coming of Christ (Eze_17:22-23)” (Hengst.).—This is indeed a place to sit down in and meditate. Jerusalem in the Old Covenant, the Jerusalem which is the Christian Church, and the Jerusalem above,—what a theme for contemplation throughout time and eternity!—The repose in the contemplation of human and divine things.—Jerusalem a Sabbatic place in the working days of the world’s history.
Eze_40:3. “Christ is indeed the foundation and corner-stone of His Church; but He is also the Builder, who has laid the foundation and brings the building erected thereon always more and more to perfection, Mat_16:18” (Starke).—“The brass signifies holiness and purity, also life and permanent strength” (Cocc.).—“He gives the holy and eternal temple, in which will be unchangeable repose” (Œcolampadius).—“He is the strong and invincible Hero” (Starck).—“The serpent in the wilderness, too, was brazen; and Christ is the same yesterday, to-day, and for ever” (Luther).—“In the Church everything must be ordered and judged by the rule of the divine word, Act_17:11” (Starke).—The harmony of the kingdom of God.—“In the Church everything should be done decently and in order (1Co_14:40); in it there is to be no confused teaching or dissolute life” (Starck).—“Let every man examine himself by this measuring-rod, how far he has advanced” (Gregory).—“Here applies what Plato wrote on his school: Let no one enter who is ignorant of geometry” (Hafenreffer).—“Every believer ought to measure the temple of God and its magnitude, towers and palaces, and distinguish it from that which is not God’s house, Psa_48:13-14 [12, 13]” (Cocc.).—“Elsewhere also Christ stands at the door and calls, invites in, shows the way, and opens the entrance to the temple and into the inner sanctuary” (Berl. Bib.).
Eze_40:4. “Christ by His Spirit speaks with us as man with man” (Cocc.).—“There has been a difference of opinion among teachers regarding the signification of this temple, altar, city, and territory. But the opinion to be rejected above all is that of the Jews and men like them, who think that it is to be the third temple, which must be built by their coming Messiah, and in their vain and foolish hope boast much of its great glory, and do not see, blinded and dull people that they are, that the text will not bear such dreams as theirs. Therefore this building of Ezekiel’s is not to be understood of a new material building, but, like the chariot at the beginning, and also the building at the end, is nothing else than the kingdom of Christ, the holy Church of Christendom here on earth even to the last day. But how all the parts are to be properly interpreted and placed, that we will defer until that life in which we shall see the whole building prepared and ready. Now, while it is still in process of building, and much stone and wood belonging thereto are not yet born, not to speak of their being squared, we cannot see it all; it is enough for us to know that it is God’s house and His own building wherein we all are” (Luther).—The thing is to see and hear exactly and lay to heart what serves for our peace; and this Israel has not done (Luk_19:42).—“But all Israel must know its eternal calling; and if God gives special revelation to particular prophets, that revelation must accrue to the good of all” (Diedrich).—Although it is a mystery, it ought not to remain a mystery.—But what Israel was contemplated in this? Certainly not that which is called Israel after the flesh, but the spiritual, true Israel. The former built not after the pattern; the latter still continues to build itself in this temple.
Eze_40:5. “To learn to understand the arrangement, the holy building, begin with the most distant things. We must not despise even those who stand employed at the threshold. The will, not the ability, is pleasing to God. Beware, therefore, of despising those who are still engaged in laying the foundations, and give only distant hope of life,” etc. (Œcol.)—“The boundary of the wall had a twofold signification. To the community it was a warning not to approach the sanctuary with unrenewed hearts (Psalms 15). With respect to God, it was a pledge that He would eventually separate His Church from the world. Because the people of God had neglected the admonition contained in the boundary, the boundary was as a righteous punishment destroyed also in the latter respect. Desecration as punishment followed desecration as guilt. In the broken-down wall of the smitten city was typified the abandoning of the people of God to the world. That this relation will in the future take another shape, that God will again raise up His reformed people to be an independent power, is typified by the erection of the new wall, which is in this respect an embodiment of God’s protection and grace, that are to be imparted to the covenant-people renewed in spirit” (Hengst.).—“The Church has a triple wall: God as protection, the angels as guardians, and believers, in other words their prayers” (à Lapide).—“God has indeed broken down by the death of Christ the wall of separation which was in the Old Testament between Jew and Gentile, yet He makes in the New Testament an invariable distinction between believers and unbelievers, Eph_2:14” (Starke).—“If even among men the king’s measure is larger than the ordinary one, not so much because kings require a more abundant measure, as because kings should replenish their subjects with all munificence, why should not God’s measure overflow with grace, truth, and power?” (Cocc.)—The larger measure of the sanctuary: (1) from the love wherewith God loves us; (2) according to the love wherewith we ought in return to love God in the brethren.—“One should be more liberal for the advancement of God’s service than for other and worldly things, Gal_6:9” (O.).—“The breadth of the Church points to love, for nothing is broader; the height embraces the contemplation and knowledge, which alway ascend higher” (Gregory).
Eze_40:6. “How beautifully is everything measured and arranged in the community of the Lord by the eternal counsel of God! This is done by the wisdom of the great Founder and Master-builder (Eph_3:10-11; Eph_4:12); which prepares by the measuring-rod of the gospel (Gal_6:16; Php_3:16) living stones for the building of the Church, that it may become a habitation of God in the Spirit (1Pe_2:5)” (Tüb. Bib.).—“When believers enter, they have (1) a Guide with them into all truth; (2) without Him they can do nothing; (3) progress is made toward full knowledge of God and Christ,” etc. (Cocc.)—“We ought to increase and grow, as in age, so in wisdom and grace, Luk_2:52” (Starck).—“Christ is the dayspring from on high, who for us has opened the way for the rising of the light” (Gregory).—The east gate as model and pattern gate in its homiletic significance; every sermon ought to lead to the Father through Christ.—“In order to educate us by His Spirit, Christ undertook freely in our name this labour here, in that He became man for us, and ascended to the Father through suffering. Those also ascend these steps who will not, staying outside, give themselves up to lusts, but, wiser than the foolish multitude, attach themselves to God’s people” (Œcol.).—“One must not so thoughtlessly imagine that only a single leap is required to come into heaven, but constant ascent is requisite and necessary in order to seek after the things that are above, Colossians 3.” (Berl. Bib.)
Eze_40:7. “In the Lord’s house are many mansions, according to the distinction of offices and gifts; each mansion, however, serves to ornament the house, Joh_14:2” (Tüb. Bib.).—“Since there are many mansions in the Lord’s temple, there is certainly still room there. Let no one wantonly exclude himself therefrom, Act_13:46” (Starke).—The manifold positions and ministrations, and hence the manifold occupations in the kingdom of God.—“The thresholds show that entrance and exit are alike; as the beginning, so the end: he who begins well shall and will end well” (Starck).
Eze_40:8 sq. Behold, a wall round about; thou shalt not dream of overleaping it, or esteem it as non-existent; those whom God chose for Himself went out from the world, and are not of the world. There are also gates through which we have to enter in; but the way for mankind to God is through the one door, which is and continues to be Christ. Finally, the charge of the house for goings in and out is committed to the Spirit of Truth. No one shall enter in through the gate by lying and hypocrisy, and without the seal of the Spirit no one shall go out of the sanctuary into the world or pass over to eternity.—We first ascend the mountain on which the sanctuary is situated; next we must go up through the gate; and then we have before us the most holy place, namely, the manifestly revealed heart of the Father, with its blessed thoughts of peace.—“As he who no longer remains without is sheltered from the storms which rage there, so the Christian is not driven about by any wind. The porch reminds us of the peace and repose connected with the consciousness of the grace of God” (Œcol.).—“Truly, they who are preparing for the holy office of the ministry are measured in many ways, and they should still farther test themselves by the measure of the sanctuary” (Starck).—“O soul, when so many depths, breadths, and heights of knowledge come before thee in the commencement of thy Christian course, let not that discourage thee! Christ gives thee the Holy Spirit, who will by degrees teach thee all things, Joh_14:26” (Starke).
Eze_40:12. Ministers of the Church should be protected against being too much pressed upon, for they are still but men. There is, however, a professedly pious impertinence, which addresses them as if their bones were iron and brass; e.g., “The Lord is able to strengthen you,” and the like. The Lord has in Ezekiel set a fence around the chambers of the keepers of the gate.—“We ought to avoid a brother who walks disorderly” (Starck).
Eze_40:13 sq. “Thus those who are in this way are walled around, covered, and protected on all sides; so that nothing can befall them in Him who is the Door and the Way, but everything leads forward to the sanctuary when we walk in Christ Jesus” (Cocc.).
Eze_40:16. “In the Church of God darkness has no place, but the light of truth and faith shines everywhere; yea, believers themselves are a light in the Lord, whose works shine before men, Matthew 5.” (Starck.)—“Teachers and preachers ought to have a fuller knowledge of the divine mysteries than others, 1Ti_3:9” (O.).—“They who walk in the ways of the Lord have the true, cheerful, and clear light; while the natural soul is a gateway without windows” (Starck).—“What is signified by the palms is already fulfilled in the essential nature of believers, and will be so in particular in Christ’s glorious kingdom (Psa_92:13 [12] sq.), when they shall sing of victory in the tabernacles of the righteous (Psalms 118), with palms in their hands, Rev_7:9” (Berl. Bib.).
Eze_40:17 sq. “In the Church of God provision is also made for satisfying the need of spiritual fellowship on the part of those who are like minded, and no one requires for this reason to wander about outside the wall in this or that sect, hole-and-corner conventicle, or society for any object whatever. Notice the ‘apartments’ here, and how Christ hallows them (Mat_18:20), and comp. Zec_3:10” (Cocc.).—“Those who are employed in God’s house ought to keep even their feet clean, for holiness is the ornament of His house” (Starck).
Eze_40:20 sq. “By the diversity of the gates you may recognise the diversity of those who enter” (Œcol.).—“The way to the sanctuary has been opened to the nations of the north also” (Starke).—“As in our cathedrals every part tells something to the deeper-seeing connoisseur, so this is still more the case in Ezekiel’s temple” (Richter).—“Everything here is in harmony and mutual correspondence, like the Old and the New Testaments, Moses and Christ, the prophets and the apostles” (Starck).
Eze_40:28 sq. “The courts are separated, for the covenant of Abraham is one thing, the covenant of Moses another, and the covenant of Christ still another. Yet they only mutually confirm one another. For are not the contents of the covenant the promises of God, who graciously forgives sin? One court, however, is nearer than another to the sanctuary. Walkest thou unhindered in the court of the priests, busied with spiritual sacrifices; then thank the Lord and extend meanwhile the hand to others, that by thy support they may overcome difficulties” (Œcol.).—“The inward and the outward measure must correspond perfectly in Christians” (Starke).
Eze_40:31. “So 2Pe_1:5-7 enumerates eight virtues” (Berl. Bib.).
Eze_40:38 sq. “This signifies that our heart may remain unclean, even when we give our bodies to be burned for the glory of God. The constant mortification of the flesh must ground itself on Christ, otherwise we will lose courage,” etc. (Œcol.)—“The believing soul presents its heart, as one sets a table, on which Christ as sacrifice is beheld, for faith lays hold of this alone” (Starck).
Eze_40:44 sq. “A place in the house of God is justly due to them who sing the praise of God in spiritual and heavenly songs, which contribute so powerfully to spiritual edification” (Tüb. Bib.).—“The spiritual songs of them who rejoice in the Lord, because they have been enabled to come to the altar and stand before God, form part of the spiritual sacrifice” (Œcol.).—“In these corrupt days music is used more for sin and vanity than for the praise of God. When will it be free from this service to vanity? Psa_117:1; Isa_12:1” (Starke).—“He who draws near to God sings to Him also in his heart; they, however, sing best who in the midst of troubles are full of joy. They incite others to sing,” etc. (Cocc.)
Eze_40:46. “Since ‘sons of Zadok’ is in our language equivalent to: sons of righteousness, this implies that only those duly keep the charge who are justified by faith and born of God, whom Jesus Christ has begotten and upholds by the word of His power” (Œcol.).
Eze_40:47 sq. “The true temple is the body of Christ as He took it out of the grave on the third day, for it surpasses all figures and is pure life. The prophet here prophesies of it; but he does so in lisping words, and for the sake of his contemporaries his understanding of Christ in these chapters, where he speaks of Christ’s kingdom and sanctuary, is still, as it were, in swaddling clothes” (Diedrich).
DOCTRINAL REFLECTIONS ON CH. 40–46
1. Hävernick rightly finds “the nervous and lofty unity” in the prophecies of Ezekiel “manifested in this section also.” “The visions of the prophet find here their fairest completion and perfect rounding off.” Already in the exposition (on Eze_40:1 sq.) the harmony with the former part of Ezekiel’s prophecy has been remarked. Eze_43:3 expressly refers back to Ezekiel 1, 8. The free conformity in expression between our chapters and the whole closing portion generally, and the earlier chapters, has been often proved (comp. Philippson, p. 1294). The proof is the more striking when we consider the complete difference of the subject. That we have a vision here too harmonizes not only with Ezekiel 1, 8, but in general with the prophetic character of Ezekiel, Ezekiel 8, 15, 17. The prophet has repeatedly hinted at this close of his book. Thus Eze_11:16; Eze_20:40; Eze_36:38; Eze_37:26 sq. The last passage in particular might be regarded as the text for Ezekiel 40 sq. The eighth and following chapters required by the necessity of the idea our conclusion of the book.
2. In regard to analogies in the other prophets, Ezekiel’s contemporaries, as we may well conceive, will chiefly come into consideration. Hence, above all, Ezekiel’s fellow-labourer Jeremiah. Jeremiah represents the restoration and renewal of Israel as a rebuilding of Jerusalem, Jer_31:38 sq. (with this comp. in our prophet, Eze_47:13 sq., Ezekiel 48). Jer_33:18 is similar to Eze_44:9 sq. Hag_2:7 sq. follows entirely the thought here of a new temple, insisting on its glory in view of a meagre present. But still more analogous are the night-visions of Zechariah (Eze_2:5 [1] sq., Ezekiel 4, Eze_6:13 sq., Ezekiel 14).
3. The parallel between Isaiah and Ezekiel, as it stands in relation to the vision in Ezekiel 1 (p. 41), is not completed by citing Isaiah 60 as corresponding to the close of our book; but we shall have to seek the culminating point of Isaiah’s prophecy for the culmination of Ezekiel’s, in accordance with the office of this prophet to be the prophet of Jehovah’s holiness to obdurate Israel, —just as for the commencement Isaiah 6 is covered by Ezekiel 1—not so much in the close as in Ezekiel 53. The corresponding pendant to our closing chapters is the life-like description given there of the Messiah and His sacrifice of Himself. It is this self-sanctification of Jehovah through His servant Israel which in Isaiah corresponds to the self-glorification of Jehovah in Ezekiel (Ezekiel 40 sq.) by means of the new sanctuary and the new nationality; and this, again, accords with Ezekiel’s office, to behold the glory of Jehovah in the misery of the exile. In this respect Ezekiel stands to Isaiah somewhat as Easter and Pentecost do to Good Friday.
4. The different views, especially regarding the vision of the temple, may be distinguished generally as subjective and objective. I. The views which derive the explanation of Ezekiel 40 sq. solely or chiefly from Ezekiel’s subjectivity: (1) Already Villalpandus saw everywhere here only reminiscences of Solomon’s temple and of Solomon’s era, and consequently a similar line of thought to that in Ezr_3:12. Similarly Grotius, only that he reconciled the differences between Ezekiel’s temple and that of Solomon by ascribing them to the temple at the time of its destruction, just as Bunsen refers in this connection to 2 Kings 16. According to both these expositors, Ezekiel traced out from reminiscences a pattern for the future restoration. Thus, according to Ewald, Ezekiel becomes “a prophetic lawgiver.” “Such an undertaking, quite unusual in the case of earlier prophets,” is explained from the “predominating thoughts and aspirations of the better class of those days for the restoration of the subverted kingdom.” “Ezekiel probably meditated long, with passionate longing and lively remembrance, on the institutions of the demolished temple, etc.; what appeared to him great and glorious became impressed upon his mind as a pattern, with which he compared the Messianic expectations and demands, etc., until at length the outline of the whole arrangement which he here writes down pressed itself upon him!” “Above all, he sketches the holy objects, temple and altar, with the utmost exactness and vividness, as if a spirit (!) impelled him, now when they were destroyed, at least to catch up their image in a faithful and worthy form for the redemption that will one day certainly come; so that he must have diligently instructed himself in these matters from the best written and oral sources” (!). “Thus it is quite in keeping with Ezekiel’s way of prophesying, that he introduces everything as if he had been borne in spirit into the restored and completed temple, accompanied throughout by a heavenly guide, and had learned exactly from him all the single parts of this unique building as to their nature and use.” The paragraph Eze_47:1-12 is, in Ewald’s opinion, “from its great, all-embracing sense, quite adapted to bring to a close briefly and pithily all these presentiments!” “Yet when precepts more moral are to be given, or the perfected kingdom has to be described in its extent, reaching even beyond the temple, this assumed form (!) easily passes over into the simple prophetic discourse.” (2) While the foregoing view looks to realization, Hitzig, for example, entirely rejects the idea that Ezekiel “considered such things (as our chapters contain) possible, feasible, or probable, and relatively commanded and prescribed them.” “One does not or did not reflect that the prophet’s calling was to express the demands of the idea, indifferent in the first instance about their realization.” All is pure fancy, a mere castle-in-the-air, a kind of “Platonic sketch,” as Herder expresses himself. The self-criticism of this view of our chapters can hardly be more suitably given than when Hitzig continues: “Inasmuch as this or that could be set in order otherwise than he imagines, he would not in regard to plans and proposals have resisted obstinately, but would have known how to distinguish the unessential of the execution from the essential of the thing itself. He sketches the future in the form he must wish it to take, in which it really would have the fairest appearance. If the reality falls short of the image, then the idea is defectively realized; but the fault lies in the reality, not in the idea, and Ezekiel is not responsible for it.” This, moreover, is merely what already Doederlein and others have held with respect to the closing portion of our book. Similarly Herder: “Ezekiel’s manner is to paint an image entire and at length; his mode of conception appears to demand great visions, figures written over on all sides, even tiresome, difficult, symbolical acts, of which his whole book is full. Israel in his wandering upon the mountains of his dispersal, among other tongues and peoples, had need of a prophet such as this one was, etc. So also as regards this temple. Another would have sketched it with soaring figures in lofty utterances; he does so in definite measurements. And not only the temple, but also appurtenances, tribes, administration, land, etc. How far has Israel always, so far as depended on his own efforts, remained below the commands, counsels, and promises of God!” (3) Böttcher has attempted to combine both views, and after him Philippson, who expresses himself to the following effect: “Ezekiel the prophet, sunk in himself, brooding over matters in the distance and in solitude, had not, like Jeremiah, upon whom the immediate reality pressed, viewed the occurrences simply as punishment of defection and degeneracy, but was conscious also of their inward signification, which came to him in the appearance of a vision. Hence he represented the destruction of the temple as a suspension of the relation of revelation between God and Israel; and so much the more necessary was it to represent the restoration of that same relation as the return of God into the restored sanctuary. Now, from the peculiar character of Ezekiel, this necessarily had to assume a form at once ideal and real,—ideal in its entirety as something future, real as individual and special, matter of fact in its appearance.” As the “indubitable motive of the prophet,” the following is given: “to keep alive in the exiles in the midst of Babylonian idolatry the idea of the one temple, and the priestly institute consecrated to it, as the centre of the religion of the one God; and at the return into Palestine to confirm the life of the people in their calling, by the removal of all elements of strife, and by approximation to the Mosaic state of things.” Hengstenberg’s view is surprisingly near the above one; he says: “With the exception of the Messianic section in Eze_47:1-12, the fulfilment of all (!) the rest of the prophecy belongs to the times immediately after the return from the Chaldean exile. So must every one of its first hearers and readers have understood it. Jeremiah, whom Ezekiel follows throughout, had prophesied the restoration of the city and temple 70 years after the beginning of the Chaldean servitude, falling in the fourth year of Jehoiakim. Thirty-two years had already elapsed. Forty years after the devastation of Egypt (Eze_29:13), the nations visited by the Chaldeans shall get back to their former state. According to Eze_11:16, the restoration is to follow in a brief space after the destruction of the temple. We have before us a prophecy for which it is essential (!) to give truth and poetry (! !), which contains a kernel of real thoughts, yet does not present them naked, but clothed with flesh and blood, that they may be a counterpoise to the sad reality, because they fill the fancy, that fruitful workshop of despair, with bright (!) images, and thus make it an easier task to live in the word at a time when all that is visible cries aloud, Where is now thy God? The incongruity between the prophecy of Ezekiel and the state of things after the exile, vanishes at once by distinguishing between the thoughts and their clothing, and if we can rightly figure to ourselves the wounds for which the healing plaster is here presented, and at the same time the mental world of the priest (Ezekiel), and the materials given in the circumstances surrounding him, for clothing the higher verities which he had to announce to the people.” II. The views which above all look to and keep hold of the objectivity of the divine inspiration of Ezekiel. The very regard which must, in one way or other, be paid to the circumstances under which the people for whom, and the Babylonian exile in which, Ezekiel prophesied, objectivizes in some measure his subjectivity, so that not all the views hitherto cited of our chapters and the ones that follow are to be designated as purely subjective; the properly objective, however, will be, that “the hand of Jehovah was upon him,” that he was brought “in visions of God” to the land of Israel. Here the distinction is drawn by his own hand between the prophet of Israel and the fanciful Jewish priest; and not only this, but the unavoidable and irreconcilable alternative presents itself: either Ezekiel was a man of God, or a deceiver, for whom the fact that he had deceived himself also with assumed divine objectivity were no excuse, but would only be his self-condemnation. The case of Ezekiel, for the sake of truth, is too solemn for thinking of “poetic clothing” in the case before us. The subjective for the form before us, is to keep in mind when considering it what that form is. It has pleased God to speak to us through men. If we take full account of the national peculiarity of Israel in general during the whole old covenant, and of the peculiar personality in the case of our vision here, that is, that Ezekiel is the priest-prophet, that he above all other prophets is, as Umbreit says, a “born symbolist” ( “in the temple which he erects he makes known his greatness as a symbolist, as well by what he says as by what he passes over in silence”),—if we concede to Umbreit the “surprising skill in popularizing instruction” which he observes in Ezekiel, we shall have to accept as the ultimate ground why Israel was the mediator of the world’s salvation, and Ezekiel was chosen to behold the temple of the future, divine wisdom and its purpose for the world, that is, the objective κατ̓ ἐξοχην above everything subjective. In accordance with this principle, we have to judge of (1) the view objectivized in this sense of a model for the rebuilding of the temple after the return from the exile, the supporters of which assume a building-plan “issued under divine authority,” given by Jehovah through the prophet. Although there is a resemblance between Exo_25:9; Exo_25:40 and Eze_40:4, yet it is not said to Ezekiel regarding Israel: “according to all that I show thee, the pattern of the dwelling, etc., even so shall ye make it;” the prophet is only to “convey,” announce (נָגַד) all that he sees to the house of Israel. From this circumstance, and not because the reality fell short of the idea (Hitzig, Herder), or, as Philippson adduces here, “the similar fate of so many Mosaic precepts,” the fact is explained that the post-exile temple was built without any regard to our vision. Only the fundamental reference to Solomon’s temple, which in general obtains in Ezekiel also, meets us in Ezr_3:12. This fact, the more remarkable considering the nearness of time, shows that Eze_40:4, soon after it was written, and when fully known, was not regarded as a divine building-specification. We do not need, therefore, to express, as Hengst., “the obvious impossibility of erecting a building according to the specifications here given.” The circumstance that the building materials are not given has at least not prevented the temple of Ezekiel from being, with more or less success, constructed and fashioned after his statements. Bunsen says that “the temple here forms a very easily realized, congruous whole, of which an exact outline may be made, as the prophet also has evidently done.” Umbreit, too, holds this latter view. And although we have to do not with an architect but with a prophet, yet nothing stands in the way of our believing that the subjectivity of Ezekiel was preeminently qualified for this vision, from the fact that he possessed architectural capacity” (Introd. § 7). (2) The symbolical view. It corresponds generally to the character of Holy Writ. (Comp. Lange, Rev. Introd. p. 11.) In particular it pays due regard to the law of Moses, to the part of it relating to worship, the subject here. Especially when the whole worship of Israel is concentrated in the temple, a symbolical view respecting a vision thereof will be quite in place. Thereby only its due right is given to this objective, to the divine idea, in the shape which it has above all assumed in
Israelitish worship. The symbolical character, moreover, is specially appropriate for the prophetic writings. As has already been often said and pointed out, the symbolical predominates in Ezekiel; and as to these concluding chapters, Hävernick adduces, as indicating their general character, the description of the circuit of the new temple (Eze_42:15 sq.), the representation of the entrance, etc. of the divine glory (Eze_43:1 sq.), the river (Eze_47:1 sq. etc.), and observes that “it is just such passages that form the conclusion to the previous description, and hence cast a light on it.” Comp. on Eze_43:10 sq. But everything architectonic is not a symbol, although everything of that nature will indeed primarily relate to the building to be erected, and will thereby at the same time in some way serve the idea of the whole. This character comes out clearly even in individual statements of number, yet all such measurements are not therefore to be interpreted symbolically. Nay, as the exposition shows, there are here bare numbers, resisting every attempt to trace them back to the idea. It is sufficient in respect to the numbers, that (comp. Umbreit, p. 259 sq.) 4, as “signature not only of regularity but also of the revelation of God in space,” e.g. in the quadrangle of the temple; 3, “the signature of the divine,” e.g. in the sets of three gates; 10, “perfection complete in itself,” occurring often; likewise the “sacred number” 7; and the number 12 in the tables for preparing the offerings (Ezekiel 40), represent symbolism. (On the symbolism of numbers, comp. Lange on Rev. Introd. p. 14.) Umbreit rightly maintains: “It is a symbolical temple, notwithstanding the arid and dry description, in which only exact specifications of the number of cubits and the apparently most insignificant calculations and measurings occur;” as he says, “quite in keeping with the poverty of the immediately succeeding age and the dignity of the most significant inwardness.” (3) The Messianic view (for which comp. Lange on Kings, p. 60 sq.) is only the taking full advantage of and applying the symbolic view in general. Symbol and type, emblem and pattern, must mutually interpenetrate one another in a law like that of Israel. What separates Israel from the heathen is its law; what qualifies Israel for the whole world is its promise. But now, because of sin, the law has come in between the promise and the fulfilment; that sin becoming the more powerful as transgression may make manifest for faith the grace which alone is still more powerful, and that consequently the necessity of the promise should be the more apparent; that is, the pedagogy of the law (and especially of its ethical part) to Christ. Thus the law of Israel is the theocratic expression of Israel, the servant of God, as he ought to be, and hence prefigures the servant of Jehovah who is the fulfilling of the law, as He is the personal fulfilling of Israel, inasmuch as in Him who was delivered for our transgressions, and raised again for our δικαιωσις, Israel after the Spirit is represented; so that here out of the law relating to worship rise up, as on the one hand sacrifice and the priesthood, so on the other the concentration of the whole of worship in the temple, this parable of the future, with reference to which Christ, John 2, gives the σημειον: Destroy (λυσατε) this temple, and in three days I will raise it up (ἐγερω), saying this of the temple of His body; as also the disciples remembered when He had risen from the dead, and as the accusation against Him ran (Mat_26:61). Accordingly the law, and especially the temple and its service, is σκιαν ἐχων των μελλοντων: the future σωμα is given in the σωμα του Χριστου (σωμα δε κατηρτισω μου, Hebrews 10). “This reference to the future,” says Ziegler (in his thoughtful little work on the “historical development of divine revelation”), “is the most dynamical among all the references of the law; its significance for its own time is so weak and unimportant, that it seems to exist solely for the sake of the future, although its office is the opposite of the office of the New Testament, which is formed and abiding in the hearts of men (διακονια της δικαιοσυνης, του τνευματος); still it was a sensible type, a strongly marked and distinctly stamped shadow of the coming substances, and yet, moreover, a veil which concealed it.” What has been said shows the typical signification of the vision of Ezekiel, in which the symbolical view of it is completed, and the pedagogic and providential necessity of that form borrowed from the legal worship in which it is enshrined. Here is more than what (as Hengstenberg can say) “suffices to employ the fancy.” For the anointed one is τελος του νομου. But as the Messianic view of our chapters is thus justified by the symbolic view, when we have taken into account the law, particularly the law of worship in Israel, so likewise the already (Doct. Reflec. 1) noted connection of Ezekiel 40 sq. with the previous chapters, especially with Eze_37:26 sq. (p. 351), yields the same result, as also the position after Ezekiel 38, 39 and the relation to this prophecy will have to be taken into consideration. What holds good of Eze_37:26 sq. will also be a hint for our chapters. But even the Talmudists saw themselves compelled (principally because of the treatment of the law of Moses, to be spoken of presently) to acknowledge “that the exposition of this portion would be first given in Messianic times,” as the “best” (according to Philippson) Jewish expositors recognised here “the type of a third temple.” The saying of Jesus in John ii. possibly alluded to the exegetical tradition of the Jews. Hävernick accommodates as follows: “The shattered old theocratic forms rather than new ones were above all cognate to the priestly mind of Ezekiel;” so “he sees nothing perish of that which Jehovah has founded for eternity; those forms beam before him revivified, animated with fresh breath, and lit up in the splendour of true glory; he recognises their full realization as coming in first in Messianic times.” As errors are still committed, e.g. by Schmieder, in the symbolizing of particulars, so the Messianic typology of a Cocceius has deserved, although only in part, the anathema on “mystical allegories,” which above all modern criticism utters; for our defect in understanding in respect of many particulars will always have to be conceded. The Christian idea, however, the Old Testament typical symbolizing of which we have here to expound, is not only the idea of Christ, but also the idea of the Christian Church, the kingdom of God in Christ. If the resurrection of the Anointed One comes into consideration in the first respect, so in the latter does the consummation of the kingdom of grace, after its last affliction, into the kingdom of glory; comp. Rev_21:22. The one is as eschatological in the wider, that is, christological in the narrower sense, as the other is eschatological in the narrower, or christological in the wider sense. By the translating of our passage into the higher key of John’s Apocalypse, the relation of Ezekiel 40 sq. to Ezekiel 38, 39 must be so much the more evident. Comp. Doct. Reflec. on xxxviii. and xxxix. We refer, finally, to what has been said in the Introduction, § 7, that Jehovah’s building in Ezekiel here (still more in its already actual reality for the seer, so that what already existed had only to be measured to him) forms the architectonic antithesis to the buildings of Nebuchadnezzar. As the figure of Gog with his people may have presented itself to our prophet through means of Babylon (comp. Doct. Reflec. on Ezekiel 38 39, p. 375), so from that same quarter may have been derived the representation given of the kingdom of God in its victorious opposition to the world. Hitzig, too (as we now first see when treating of the closing chapters), supposes that there probably “flitted before the eyes of the author living in Chaldea, when describing his quadrangle, the capital of the country and the temple of Belus,—the former, like the latter, forming a square, with streets intersecting one another at right angles.” Umbreit says of the vision of Ezekiel as a whole: “It is a great thought, which presents itself unadorned to our view in the prophetico-symbolic temple: God henceforth dwells in perfect peace, revealing Himself in the unbounded fulness of His glory, which is returning to Jerusalem, in the purest and most blissful unison with His sanctified people, making Himself known in the living word of progressive, saving, and sanctifying redemption. Everything is placed upon the ample circuit of the temple, whose extended courts receive all people, and through whose high and open gates the King of Glory is to enter in (Psa_24:7; Psa_24:9), and then upon the order and harmony of the divine habitation, the well-proportioned building (Eze_42:10); and the revelations of the holiest are stored up in the pure, deep water of His word, which in life-giving streams issues from the temple. The stone tables of the law are consumed (?), and the fresh and free fountain of eternal truth streams forth from the temple of the Spirit, quickening and vivifying in land and sea, awakening by its creative and fructifying power a new and mighty race on earth. And thus hast thou, much misjudged yet lofty seer, in the unconscious depth of thy mysteriously flowing language, set up upon the great, undistinguishing (comp. Jer_31:34), well-proportioned, and beautifully compacted building, a type of the simple yet lofty temple of Christ, from which flows the spiritual fountain of life !” From this Messianic view of the section we have to reject (4) the chiliastic-literal view, according to which Ezekiel describes what may be called either the Jewish temple of the future, or the Jewish future of the Christian Church. It is interesting to observe what kind of spirits meet together here in the flesh; e.g. Baumgarten and Auberlen, Hofmann and Volck (who acts as champion for him, and that partly with striking power of demonstration against Kliefoth), are combined here only in general because they make the community of God at our Lord’s Parousia to be an Israelite one. Comp. moreover, p. 357 and § 10 of the Introduction. Auberlen (Daniel and the Revelation of John, p. 348 sq., Clark’s tr.) expresses the apocalyptic phantasm as follows: “Israel brought back to his own land becomes the people of God in a far higher and more inward sense than before, etc.; a new period of revelation begins, the Spirit of God is richly poured forth, and a fulness of gracious gifts is conferred, such as the apostolic Church possessed typically” (!). (One can hardly go farther in the delusion of “deeper” knowledge of Scripture than to make primitive and original Christianity a type of Judaism!) “But this rich spirit-imparted life finds its completed representation in a priestly as well as in a kingly manner. That which in the ages of the Old Covenant obtained only outwardly in the letter, and that which conversely in the age of the Church withdrew itself into inward, hidden spirituality, will then in a pneumatic (!) manner assume also an outward appearance and form. In the Old Covenant the whole national life of Israel in its various manifestations—household and state, labour and art, literature and culture—was determined by religion, but only in an external legal manner; the Church, again, has to insist above all on a renewal of the heart, and must leave those outward forms of life free, enjoining it on the conscience of each individual to glorify Christ in these relations also; but in the millennial kingdom all these spheres of life will be truly Christianized from within outwardly. Thus looked at, it will no longer be offensive (?) to say that the Mosaic ceremonial law corresponds to the priesthood of Israel, and the civil law to its kingship. The Gentile Church could adopt only the moral law; so certainly the sole means of influence assigned to her is that which works inwardly,—the preaching of the word, the exercise of the prophetic office.”
(The Romish Church, however, has known how to serve itself heir satis superque to the Jewish ceremonial law!) “But when once the priesthood and the kingship arise again, then also—without prejudice to the principles laid down in the Epistle to the Hebrews (?)—the ceremonial and civil law of Moses will unfold its spiritual depths in the cultus and the constitution of the millennial kingdom (Mat_5:17-19). The present is still the time of preaching, but then the time of the liturgy shall have come, which presupposes a congregation consisting solely of converted people,” etc. etc. When Hengstenberg calls such interpretation “altogether unhappy,” that is the least that one can say about it; but even that could not have been said if Ezekiel’s descriptions really had the “Utopian character” which Hengstenberg attributes to them. He, however, justly animadverts upon the incongruity of expecting the restoration of the temple, the Old Testament festivals, the bloody sacrifices (!!), and the priesthood of the sons of Zadok, within the bounds of the New Covenant. Comp. Keil, p. 500 sq., who, both from the prophetic parts of the Old Testament and from the New, refutes at length the notion of a transformation of Canaan before the last judgment, and a kingdom of glory at Jerusalem before the end of the world. (Auberlen, who looks on the “first resurrection” as a “bodily coming forth of the whole community of believers from their hitherto invisibility with Christ in heaven,” makes the now “transformed Church again return thither with Christ, and the saints rule from heaven over the earth;” and from this he concludes that “the intercourse between the world above and the world below will then be more active and free,” etc. Hofmann’s transference of the glorified Church to earth, and his further connecting therewith the national regeneration of Israel, Auberlen declares to be “incompatible with the whole of Old Testament prophecy, to say nothing of its internal improbability.”)
ADDITIONAL NOTE ON Ezekiel 40-46
[Dr. Fairbairn’s classification of the views which have been held of Ezekiel’s closing vision generally, and in particular of the description contained in it respecting the temple, is as follows: 1. The historico-literal view, “which takes all as a prosaic description of what had existed in the times immediately before the captivity, in connection with the temple which is usually called Solomon’s.” 2. The historico-ideal view, that “the pattern exhibited to Ezekiel differed materially from anything that previously existed, and presented for the first time what should have been after the return from the captivity, though, from the remissness and corruption of the people, it never was properly realized.” 3. The Jewish-carnal view, held by certain Jewish writers, who maintain that Ezekiel’s description was actually followed, although in a necessarily imperfect manner, by the children of the captivity, and afterwards by Herod; but that “it waits to be properly accomplished by the Messiah, who, when He appears, shall cause the temple to be reared precisely as here described, and carry out all the other subordinate arrangements,”—a view which, strangely enough, is in substance held also by certain parties in the Christian Church, who “expect the vision to receive a complete and literal fulfilment at the period of Christ’s second coming.” 4. The Christian-spiritual or typical view, “according to which the whole representation was not intended to find either in Jewish or Christian times an express and formal realization, but was a grand, complicated symbol of the good God had in reserve for His Church, especially under the coming dispensation of the gospel. From the Fathers downwards this has been the prevailing view in the Christian Church. The greater part have held it, to the exclusion of every other; in particular, among the Reformers and their successors, Luther, Calvin, Capellus, Cocceius, Pfeiffer, followed by the majority of evangelical divines of our own country.”
To this fourth and last view Dr. Fairbairn himself strenuously adheres, expounding, illustrating, and defending it at considerable length, and with marked ability and success. We give his remarks in a somewhat condensed form.
“1. First of all, it is to be borne in mind that the description purports to be a vision,—a scheme of things exhibited to the mental eye of the prophet ‘in the visions of God.’ This alone marks it to be of an ideal character, as contradistinguished from anything that ever had been, or ever was to be found in actual existence after the precise form given to it in the description. Such we have uniformly seen to be the character of the earlier visions imparted to the prophet. The things described in chap, 1–3 and 8–11, which were seen by him ‘in the visions of God,’ were all of this nature. They presented a vivid picture of what either then actually existed or was soon to take place, but in a form quite different from the external reality. Not the very image or the formal appearance of things was given, but rather a compressed delineation of their inward being and substance. And such, too, was found to be the case with other portions, which are of an entirely similar nature, though not expressly designated visions; such, for example, as Ezekiel 4, 12, 21, all containing delineations and precepts, as if speaking of what was to be done and transacted in real life, and yet it is necessary to understand them as ideal representations, exhibiting the character, but not the precise form and lineaments, of the coming transactions. … Never at any period of His Church has God given laws and ordinances to it simply by vision; and when Moses was commissioned to give such in the wilderness, his authority to do so was formally based on the ground of his office being different from the ordinarily prophetical, and of his instructions being communicated otherwise than by vision (Num_12:6). So that to speak by way of vision, and at the same time in the form of precept, as if enjoining laws and ordinances materially differing from those of Moses, was itself a palpable and incontrovertible proof of the ideal character of the revelation. It was a distinct testimony that Ezekiel was no new lawgiver coming to modify or supplant what had been written by him with whom God spake face to face upon the mount.
“2. What has been said respecting the form of the prophet’s communication, is confirmed by the substance of it—as there is much in this that seems obviously designed to force on us the conviction of its ideal character. There are things in the description which, taken literally, are in the highest degree improbable, and even involve natural impossibilities.” Thus, for example, “according to the most exact modes of computation, the prophet’s measurements give for the outer wall of the temple a square of an English mile and about a seventh on each side, and for the whole city [i.e. including the oblation of holy ground for the prince, the priests, and the Levites] a space of between three and four thousand square miles. Now there is no reason to suppose that the boundaries of the ancient city exceeded two miles and a half in circumference (see Robinson’s Researches, vol. i.), while here the circumference of the wall of the temple is nearly twice as much.” And then, taking the land of Canaan at the largest, as including all that Israel ever possessed on both sides of the Jordan, it amounted only to somewhere between ten and eleven thousand square miles. Surely “the allotment of a portion nearly equal to one-half of the whole for the prince, the priests, and Levites is a manifest proof of the ideal character of the representation; the more especially, when we consider that that sacred portion is laid off in a regular square, with the temple on Mount Zion in the centre. … The measurements of the prophet were made to involve a literal incongruity, as did also the literal extravagances of the vision in chap. 38, 39, that men might be forced to look for something else than a literal accomplishment. …
“3. Some, perhaps, may be disposed to imagine that, as they expect certain physical changes to be effected upon the land before the prophecy can be carried into fulfilment, these may be adjusted in such a manner as to admit of the prophet’s measurements being literally applied. It is impossible, however, to admit such a supposition. For the boundaries of the land itself are given, not new boundaries of the prophet’s own, but those originally laid down by Moses. And as the measurements of the temple and city are out of all proportion to these, no alterations can be made on the physical condition of the country that could bring the one into proper agreement with the other. Then there are other things in the description, which, if they could not of themselves so conclusively prove the impossibility of a literal sense as the consideration arising from the measurements, lend great force to this consideration, and, on any other supposition than their being parts of an ideal representation, must wear an improbable and fanciful aspect. Of this kind is the distribution of the remainder of the land in equal portions among the twelve tribes, in parallel sections, running straight across from east to west, without any respect to the particular circumstances of each, or their relative numbers. More especially, the assignment of five of these parallel sections to the south of the city, which, after making allowance for the sacred portion, would leave at the farthest a breadth of only three or four miles a piece! Of the same kind also is the supposed separate existence of the twelve tribes, which now, at least, can scarcely be regarded otherwise than a natural impossibility, since it is an ascertained fact that such separate tribeships no longer exist; the course of Providence has been ordered so as to destroy them; and once destroyed, they cannot possibly be reproduced. … Of the same kind, farther, is ‘the very high mountain’ on which the vision of the temple was presented to the eye of the prophet; for as this unquestionably refers to the old site of the temple, the little eminence on which it stood could only be designated thus in a moral or ideal, and not in a literal sense. Finally, of the same kind is the account given of the stream issuing from the eastern threshold of the temple, and flowing into the Dead Sea, which, both for the rapidity of its increase and for the quality of its waters, is unlike anything that ever was known in Judea, or in any other region of the world. Putting all together, it seems as if the prophet had taken every possible precaution, by the general character of the delineation, to debar the expectation of a literal fulfilment; and I should despair of being able in any case to draw the line of demarcation between the ideal and the literal, if the circumstances now mentioned did not warrant us in looking for something else than a fulfilment according to the letter of the vision.
“4. Yet there is the farther consideration to be mentioned, viz. that the vision of the prophet, as it must, if understood literally, imply the ultimate restoration of the ceremonials of Judaism, so it inevitably places the prophet in direct contradiction to the writers of the New Testament. The entire and total cessation of the peculiarities of Jewish worship is as plainly taught by our Lord and His apostles as language could do it, and on grounds which are not of temporary, but of permanent validity and force. The word of Christ to the woman of Samaria: ‘Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father,’ is alone conclusive of the matter; for if it means anything worthy of so solemn an asseveration, it indicates that Jerusalem was presently to lose its distinctive character, and a mode of worship to be introduced capable of being celebrated in any other place as well as there. But when we find the apostles afterwards contending for the cessation of the Jewish ritual, because suited only to a church ‘in bondage to the elements of the world,’ and consisting of what were comparatively but ‘weak and beggarly elements;’ and when, in the Epistle to the Hebrews, we also find the disannulling of the Old Covenant, with its Aaronic priesthood and carnal ordinances, argued at length, and especially ‘because of the weakness and unprofitableness thereof,’ that is, its own inherent imperfections, we must certainly hold, either that the shadowy services of Judaism are finally and for ever gone, or that these sacred writers very much misrepresented their Master’s mind regarding them. No intelligent and sincere Christian can adopt the latter alternative; he ought, therefore, to rest in the former. And he will do so, in the rational persuasion, that as in the wise administration of God there must ever be a conformity in the condition of men to the laws and ordinances under which they are placed, so the carnal institutions, which were adapted to the Church’s pupilage, can never, in the nature of things, be in proper correspondence with her state of manhood, perfection, and millennial glory. To regard the prophet here as exhibiting a prospect founded on such an unnatural conjunction, is to ascribe to him the foolish part of seeking to have the new wine of the kingdom put back into the old bottles again, and while occupying himself with the highest hopes of the Church, treating her only to a showy spectacle of carnal superficialities. We have far too high ideas of the spiritual insight and calling of an Old Testament prophet, to believe that it was possible for him to act so unseemly a part, or contemplate a state of things so utterly anomalous. And we are perfectly justified by the explicit statement of Scripture in saying, that ‘a temple with sacrifices now would be the most daring denial of the all-sufficiency of the sacrifice of Christ, and of the efficacy of the blood of His atonement. He who sacrificed before, confessed the Messiah; he who should sacrifice now, would most solemnly and sacrilegiously deny Him.’1
“5. Holding the description, then, in this last vision to be conclusively of an ideal character, we advance a step farther, and affirm that the idealism here is precisely of the same kind as that which appeared in some of the earlier visions,—visions that must necessarily have already passed into fulfilment, and which therefore may justly be regarded as furnishing a key to the right understanding of the one before us. The leading characteristic of those earlier visions, which coincide in nature with this, we have found to be the historical cast of their idealism. The representation of things to come is thrown into the mould of something similar in the past, and presented as simply a reproduction of the old, or a returning back again of what is past, only with such diversities as might be necessary to adapt it to the altered circumstances contemplated; while still the thing meant was, not that the outward form, but that the essential nature of the past should revive.” In this connection, Dr. Fairbairn refers to the vision of the iniquity-bearing in Ezekiel 4; to the sojourn in the wilderness spoken of in Ezekiel 20; to the ideal representation given of the king of Tyre in Eze_28:11-19; and to the prediction of Egypt’s humiliation in Eze_29:1-16. “Now in all these cases,” he goes on to remark, “of an apparent, we should entirely err if we looked for an actual repetition of the past. It is the nature of the transactions and events, not their precise form or external conditions, that is unfolded to our view. The representation is of an ideal kind, and the history of the past merely supplies the mould into which it is cast. The spiritual eye of the prophet discerned the old, as to its real character, becoming alive again in the new. He saw substantially the same procedure followed again, and the unchangeable Jehovah must display the uniformity of His character and dealings by visiting it with substantially the same treatment. If, now, we bring the light furnished by those earlier revelations of the prophet, in respect to which we can compare the prediction with the fulfilment, so as to read by its help, and according to its instruction, the vision before us, we shall only be giving the prophet the benefit of the common rule, of interpreting a writer by a special respect to his own peculiar method, and explaining the more obscure by the more intelligible parts of his writings. In all the other cases referred to, where his representation takes the form of a revival of the past, we see it is the spirit and not the letter of the representation that is mainly to be regarded; and why should we expect it to be otherwise here? In this remarkable vision we have the old produced again, in respect to what was most excellent and glorious in Israel’s past condition,—its temple, with every necessary accompaniment of sacredness and attraction—the symbol of the divine presence within—the ministrations and ordinances proceeding in due order without—the prince and the priesthood—everything, in short, required to constitute the beau-ideal of a sacred commonwealth according to the ancient patterns of things. But, at the same time, there are such changes and alterations superinduced upon the old as sufficiently indicate that something far greater and better than the past was concealed under this antiquated form. Not the coming realities, in their exact nature and glorious fulness—not even the very image of these things, could the prophet as yet distinctly unfold. While the old dispensation lasted, they must be thrown into the narrow and imperfect shell of its earthly relations. But those who lived under that dispensation might get the liveliest idea they were able to obtain of the brighter future, by simply letting their minds rest on the past, as here modified and shaped anew by the prophet; just as now, the highest notions we can form to ourselves of the state of glory is by conceiving the best of the Church’s present condition refined and elevated to heavenly perfection. Exhibited at the time the vision was, and constructed as it is, one should no more expect to see a visible temple realizing the conditions, and a reoccupied Canaan, after the regular squares and parallelograms of the prophet, than in the case of Tyre to find her monarch literally dwelling in Eden, and, as a cherub, occupying the immediate presence of God, or to behold Israel sent back again to make trial of Egyptian bondage and the troubles of the desert. Whatever might be granted in providence of an outward conformity to the plan of the vision, it should only be regarded as a pledge of the far greater good really contemplated, and a help to faith in waiting for its proper accomplishment.
“6. But still, looking to the manifold and minute particulars given in the description, some may be disposed to think it highly improbable that anything short of an exact and literal fulfilment should have been intended. Had it been only a general sketch of a city and temple, as in the 60th chapter of Isaiah, and other portions of prophecy, they could more easily enter into the ideal character of the description, and understand how it might chiefly point to the better things of the gospel dispensation. But with so many exact measurements before them, and such an infinite variety of particulars of all sorts, they cannot conceive how there can be a proper fulfilment without corresponding objective realities. It is precisely here, however, that we are met by another very marked characteristic of our prophet. Above all the prophetical writers, he is distinguished, as we have seen, for his numberless particularisms. What Isaiah depicts in a few bold and graphic strokes, as in the case of Tyre, for example, Ezekiel spreads over a series of chapters, filling up the picture with all manner of details,—not only telling us of her singular greatness, but also of every element, far and near, that contributed to produce it, and not only predicting her downfall, but coupling it with every conceivable circumstance that might add to its mortification and completeness. We have seen the same features strikingly exhibited in the prophecy on Egypt, in the description of Jerusalem’s condition and punishment under the images of the boiling caldron (Ezekiel 24) and the exposed infant (Ezekiel 16), in the vision of the iniquity-bearing (Ezekiel 4), in the typical representation of going into exile (Ezekiel 13), and indeed in all the more important delineations of the prophet, which, even when descriptive of ideal scenes, are characterized by such minute and varied details as to give them the appearance of a most definitely shaped and lifelike reality.
“… Considering his peculiar manner, it was no more than might have been expected, that when going to present a grand outline of the good in store for God’s Church and people, the picture should be drawn with the fullest detail. If he has done so on similar but less important occasions, he could not fail to do it here, when rising to the very top and climax of all his revelations. For it is pre-eminently by means of the minuteness and completeness of his descriptions that he seeks to impress our minds with a feeling of the divine certainty of the truth disclosed in them, and to give, as it were, weight and body to our apprehensions.
“7. In farther support of the view we have given, it may also be asked, whether the feeling against a spiritual understanding of the vision, and a demand for outward scenes and objects literally corresponding to it, does not spring, to a large extent, from false notions regarding the ancient temple and its ministrations and ordinances of worship, as if these possessed an independent value apart from the spiritual truths they symbolically expressed? On the contrary, the temple, with all that belonged to it, was an embodied representation of divine realities. It presented to the eye of the worshippers a manifold and varied instruction respecting the things of God’s kingdom. And it was by what they saw embodied in those visible forms and external transactions that the people were to learn how they should think of God, and act toward Him in the different relations and scenes of life—when they were absent from the temple, as well as when they were near and around it. It was an image and emblem of the kingdom of God itself, whether viewed in respect to the temporary dispensation then present, or to the grander development everything was to receive at the advent of Christ. And it was one of the capital ‘errors of the Jews, in all periods of their history, to pay too exclusive a regard to the mere externals of the temple and its worship, without discerning the spiritual truths and principles that lay concealed under them. But such being the case, the necessity for an outward an literal realization of Ezekiel’s plan obviously alls to the ground. For if all connected with it was ordered and arranged chiefly for its symbolical value at any rate, why might not the description itself be given forth for the edification and comfort of the Church, on account of what it contained of symbolical instruction? Even if the plan had been fitted and designed for being actually reduced to practice, it would still have been principally with a view to its being a mirror in which to see reflected the mind and purposes of God. But if so, why might not the delineation itself be made to serve for such a mirror? In other words, why might not God have spoken to His Church of good things to come by the wise adjustment of a symbolical plan? … Let the same rules be applied to the interpretation of Ezekiel’s visionary temple which, on the express warrant of Scripture, we apply to Solomon’s literal one, and it will be impossible to show why, so far as the ends of instruction are concerned, the same great purposes might not be served by the simple delineation of the one, as by the actual construction of the other.2
“It is also not to be overlooked, in support of this line of reflection, that in other and earlier communications Ezekiel makes much account of the symbolical character of the temple and the things belonging to it. It is as a priest he gives us to understand at the outset, and for the purpose of doing priest-like service for the covenant-people, that he received his prophetical calling, and had visions of God displayed to him (see on Eze_1:1-3). In the series of visions contained in Ezekiel 8-11, the guilt of the people was represented as concentrating itself there, and determining God’s procedure in regard to it. By the divine glory being seen to leave the temple was symbolized the withdrawing of God’s gracious presence from Jerusalem; and by His promising to become for a little a sanctuary to the pious remnant in Chaldea, it was virtually said that the temple, as to its spiritual reality, was going to be transferred thither. This closing vision comes now as the happy counterpart of those earlier ones, giving promise of a complete rectification of preceding evils and disorders. It assured the Church that all should yet be set right again; nay, that greater and better things, should be found in the future than had ever been known in the past,—things too great and good to be presented merely under the old symbolical forms; these must be modelled and adjusted anew to adapt them to the higher objects in prospect. Nor is Ezekiel at all singular in this. The other prophets represent the coming future with a reference to the symbolical places and ordinances of the past, adjusting and modifying these to suit their immediate design. Thus Jeremiah says, in Ezekiel 31:38–40: ‘Behold, the days come, saith the Lord, that the city shall be built to the Lord from the gate of Hananeel to the corner gate. And the measuring line shall go forth opposite to it still farther over the hill Gareb (the hill of the leprous), and shall compass about to Goath (the place of execution). And the whole valley of the dead bodies, and of the ashes, and all the fields to the brook Kedron, unto the corner of the horse-gate toward the east, shall be holy to the Lord.’ That is, there shall be a rebuilt Jerusalem in token of the revival of God’s cause, in consequence of which even the places formerly unclean shall become holiness to the Lord: not only shall the loss be recovered, but also the evil inherent in the past purged out, and the cause of righteousness made completely triumphant. The sublime passage in Isaiah 60 is entirely parallel as to its general import. And in the two last chapters of Revelation we have a quite similar vision to the one before us, employed to set forth the ultimate condition of the redeemed Church. There are differences in the one as compared with the other, precisely as in the vision of Ezekiel there are differences as compared with anything that existed under the Old Covenant. In particular, while the temple forms the very heart and centre of Ezekiel’s plan, in John’s no temple whatever was to be seen. But in the two descriptions the same truth is symbolized, though in the last it appears in a state of more perfect development than in the other. The temple in Ezekiel, with God’s glory returned to it, bespoke God’s presence among His people to sanctify and bless them; the no-temple in John indicated that such a select spot was no longer needed, that the gracious presence of God was everywhere seen and felt. It is the same truth in both, only in the latter represented, in accordance with the genius of the new dispensation, as less connected with the circumstantials of place and form.
“8. It only remains to be stated, that in the interpretation of the vision we must keep carefully in mind the circumstances in which it was given, and look at it, not as from a New, but as from an Old Testament point of view. We must throw ourselves back as far as possible into the position of the prophet himself. We must think of him as having just seen the divine fabric which had been reared in the sacred and civil constitution of Israel dashed in pieces, and apparently become a hopeless wreck. But in strong faith in Jehovah’s word, and with divine insight into His future purposes, he sees that that never can perish which carries in its bosom the element of God’s unchangeableness; that the hand of the Spirit will assuredly be applied to raise up the old anew; and not only that, but also that it shall be inspired with fresh life and vigour, enabling it to burst the former limits, and rise into a greatness and perfection and majesty never known or conceived of in the past. He speaks, therefore, chiefly of gospel times, but as one still dwelling under the veil, and uttering the language of legal times. And of the substance of his communication, both as to its general correspondence with the past and its difference in particular parts, we submit the following summary, as given by Hävernick:—‘1. In the gospel times there is to be on the part of Jehovah a solemn occupation anew of His sanctuary, in which the entire fulness of the divine glory shall dwell and manifest itself. At the last there is to rise a new temple, diverse from the old, to be made every way suitable to that grand and lofty intention, and worthy of it; in particular, of vast compass for the new community, and with a holiness stretching over the entire extent of the temple, so that in this respect there should no longer be any distinction between the different parts. Throughout, everything is subjected to the most exact and particular appointments; individual parts, and especially such as had formerly remained indeterminate, obtain now an immediate divine sanction; so that every idea of any kind of arbitrariness must be altogether excluded from this temple. Accordingly, this sanctuary is the thoroughly sufficient, perfect manifestation of God for the salvation of His people (Eze_40:1 to Eze_43:12). 2. From this sanctuary, as from the new centre of all religious life, there gushes forth an unbounded fulness of blessings upon the people, who in consequence attain to a new condition. There come also into being a new glorious worship, a truly acceptable priesthood and theocratical ruler, and equity and righteousness reign among the entire community, who, being purified from all stains, rise indeed to possess the life that is in God (Eze_43:13 to Eze_47:12). 3. To the people who have become renewed by such blessings, the Lord gives the land of promise; Canaan is a second time divided among them, where, in perfect harmony and blessed fellowship, they serve the living God, who abides and manifests Himself among them’3 (Eze_47:13-23).”—Fairbairn’s Ezekiel, pp. 436–450.—W. F.]
5. In connection with the wall with which the description begins, mention is forthwith made (Eze_40:5) of the “house.” This makes clear in the outset what is the principal building, to which all else is subordinate, although the wall is called a “building.” However large, then, that which the wall comprehends may appear to be,—and it is said in 40:2 to be “a city-like building,”—the “house” is still the kernel. Comp. the measuring from it in 40:7 sq. Hence the symbolized idea is the dwelling of Jehovah as a permanent one, especially when we compare Eze_37:26 sq. As type, the realization of the idea is to be found in the Word become flesh (Joh_1:14), as also the χαι νυν ἐστιν (Joh_4:23) farther shows that the worship in spirit and in truth, and thereby the fulfilling of the worship at Jerusalem, has come with Christ. Salvation (ἡ σωτηρια) is of the Jews, as our vision also sets forth in an architectonic form; they worship what they know. But as the law was given by Moses, so grace and truth came by Jesus Christ. The original influence of the sanctuary on the first constituting of Israel as a people through the making of a divine covenant is still held by in Eze_37:26 sq. (Yes, Israel is Jehovah’s family, His house, εἰς τα ἰδια ἠλθε, Joh_1:11; Jehovah’s covenant with Israel is a marriage-covenant, Ezekiel 16.) The visibility of Jehovah’s dwelling, even in the vision here, although spiritual, must be looked on as a pledge of the entire relation of Jehovah to Israel, and especially of the promise of the Messiah. This is the sacramental character of Ezekiel’s vision of the temple specially insisted on by Hengstenberg. But the temple as the abode of Jehovah is a place of farther revelation, for Jehovah is the Self-revealing One. The very name Jehovah contains a pledge for the whole future of the kingdom of God, the Church of the future. Now this name, as is well known, coincides most essentially and intimately with the destination of this “house;” Ezekiel repeatedly emphasizes the fact that it is the name of His holiness, just as in connection therewith the sanctification of Israel is again and again expressed. Now, as this expresses also the ultimate aim of all Jehovah’s revelation in Israel, we must have got before us in the sanctuary the perspective to the end of God’s way with Israel and mankind in general, the vision of Israel fulfilling its destiny of being God’s tabernacle with men, and the consummation of the world in glory, Revelation 21, 22. But the holiness of Jehovah, the sanctification of Israel, is signified forthwith by the wall “round about the house.”
6. The significance of the wall, however, comes first info consideration in respect to the court of the people, so that in special the sanctification of Israel as the end and object of Jehovah’s dwelling in their midst is before all thus symbolically expressed. If the “house” is the central point of the whole, still the court completes the idea of the house; as we have the temple in its entirety, as it was meant to be, only when it has the two courts conjoined with it. The reference to the city, and farther to the whole land, which undoubtedly was always contained in the idea of the court, is moreover expressly given shape to in Ezekiel (comp. Ezekiel 48). The court here represents the Israel in the widest extent that appears before Jehovah, as it lives in the light of His countenance and of intercourse with Him; that is to say, it refers to the idea proper of a holy people. When, accordingly, the visionary-prophetic description in Ezekiel exhibits a striking difference from the brevity, incompleteness, and indefiniteness of the historical account in the books of Kings and Chronicles, this indicates, as respects the idea, another Israel than the people had hitherto been. Hävernick remarks on “the wide compass, in order to contain the new community,” and “the sanctuary extending itself on all sides of the temple indiscriminately,” “that which was formerly undefined is now,” as he says, “to receive a higher, a divine sanction.” Bähr, speaking of Solomon’s temple, says that the “almost total indefiniteness” of its court is owing to its “human character” in contrast to the idea and purpose of the house, and that even the court of the tabernacle, although measured and defined more exactly than that of the temple, shows numbers and measurements which indicate “imperfection and incompleteness.” This latter statement might possibly give a hint as to Ezekiel’s description of the courts of the temple, which is, on the contrary, so exact and detailed, and would at least be plainer than what Bähr says of the human as “not divine,” etc., while yet he must concede to the court a mediate divineness. Israel in the wilderness might, as Jehovah’s host, as the people under His most special guidance, still in some measure stamp this relation on the court of the tabernacle. In Solomon’s temple, on the contrary, the self-development, left more to the freedom of the people, especially as they now had kings like other nations, and when their position under Solomon was so influential, would be expressed in the characteristic indefiniteness of the people’s part in the sanctuary. But the Israel of the future, Ezekiel in fine would say, will be exactly and distinctly Jehovah’s possession. Hävernick (and Bähr too) cites for the conformation of the court, “shaping itself according to the need of the people and the times,” its well-known division by Solomon into two courts. After referring to 2Ch_20:5, and the various annexes, the cells, and the frequent defilement of this locality (2Ki_23:11-12), he concludes thus: “The treading of the courts (Isa_1:12) has now come to an end; the repentant people are ashamed of their sins, and draw near to their God in a new spirit, Eze_43:10. The new condition of the courts is a figure, an expression of the new condition of the community. (Comp. Zec_3:7; Rev_11:2.) Thus in Ezekiel’s symbolism the new garnishing of the courts comes to view as the quickening anew, the glorious restoration of the community of Israel.” [Comp. additional note on p. 388.—W. F.]
7. But the description in our vision begins with the gates, dwelling specially on the east gate. For the copiousness with which the gates are described, comp. Eze_43:11; Eze_48:31 sq. Hävernick, against Böttcher, dwells on their significance (p. 641 sq.); makes them since Solomon have acquired under his successors the “disturbing character of the incidental;” remarks that the law says nothing definitely regarding them; points out the profane use to which they were put (Jer_20:2); and maintains that, on the contrary, “the prophet assigns to them a definite relation to the whole of the building, so that they are thoroughly in conformity with the idea of the building.” But the contrast to Ezekiel 8 and those that follow is to be very specially observed. “Brought to the gates of the temple, the prophet had been witness of the idol-worship prevalent there. And he had seen the Shechinah departing out of the east gate. To this we have now a beautiful and complete contrast. Henceforth Jehovah will no longer see the holy passages in and out so contemptuously desecrated and defiled (Eze_43:7 sq.); on the contrary, the holy bands that keep the feast and offer sacrifice shall go in and out with the prince of the people in their midst (Eze_46:8 sq.; comp. Rev_21:25 sq.). But above all, the glory of Jehovah shall enter in by the east gate (Eze_43:1 sq.). Hence this gate is the pattern for all the others,” etc.
8. From the relation on the whole to the temple of Solomon, Bunsen thinks that “in general the old temple was the model;” only, on the one hand, the disposition of the parts was “simpler and less showy,” and on the other, “an effort was exhibited to attain to symmetry in the proportions and regularity in general.” While Tholuck and others remark on “the colossal size” in different respects, as indicating the pre-eminence of the future community, Hengstenberg finds throughout “always very moderate dimensions.” Unmistakeably there is a reference throughout to the temple which Ezekiel had seen with his own eyes; this explains the brevity and incompleteness partially attaching to the description, although in respect to the sanctuary proper this peculiarity of Ezekiel, who is otherwise so pictorial, demands some farther explanation. That the knowledge of the temple, whenever it could be supposed, is supposed in our vision (comp. on Ezekiel 41), especially when what was seen presented itself, as it were, in short-hand to the prophet, is only what we should naturally expect. But it corresponded also to the typology of Solomon and the glorious age of Solomon, which had entered so deeply into the consciousness of Israel, and was so popular, when Solomon’s temple forms the foil for the still future revelation of glory and the form it assumes. Ezekiel’s vision presupposes, indeed, that which it passes over in silence, but certainly not always that which it suppresses, as having to be supplied from the days of Solomon. A supposition of this kind is least of all permissible for the metallic ornaments, of which nothing whatever is said in passages in which, on the contrary, e.g. Eze_41:22, what is made “of wood” is particularly mentioned, or when explanations are made, such, for example, as: “This is the table which is before Jehovah.” The old is presupposed, and also something new and different is inserted in the old when not put in its place. What Hävernick observes generally regarding the use made of the sacred symbols of the Old Testament and the allusions to the law by our prophet, may be applied to the way in which reference is made to Solomon’s temple and the knowledge of it supposed: “He lives therein with his whole soul, but by the Spirit of God he is led beyond the merely legal consciousness, he rises superior to the legal symbolism,” etc. In the prophetic description in the chapters before us, we can perceive a struggle as of a dawning day with the clouds of morning; and if something testifies to the derivation of our vision from a higher source than a fancy, however pious, would be, we may take that something to be the sudden advent of peculiar and quite unexpected lights, which have in them at least something strange and surprising in the case of Ezekiel, who was not only familiar with ancestral tenets and priestly tradition, but strongly attached to both. One might sometimes say a less than Solomon is here (Mat_12:42), and yet not be satisfied with Hengstenberg’s reference to the troublous times in which temple and city were to be rebuilt, but (as Umbreit beautifully says) will feel constrained to take still more into consideration the “worth of the most significant inwardness” for “the poverty of the immediately succeeding times,” in view of “the new temple for the new covenant,” so that whatever of “apparently meagre simplicity” attaches to our temple-vision may have to be read according to the rule given in Mat_6:29. Umbreit aptly says: “In the interior of the abode of the Holy One of Israel, quite a different appearance indeed is presented from that in Solomon’s temple, and the splendour of gold and brilliant hues is in vain sought for therein; no special mention is made of the sacred vessels, and only the altar of incense is changed into a table of the Lord, which, instead of all other symbols, simply suggests the purely spiritual impartation of the divine life. The ark of the covenant was destroyed by the fire of God, and our prophet no more than Jeremiah cared to know about a new one being made, as also, indeed, it was actually wanting in the so-called second temple. It is enough that the cherubim resume their place in the sanctuary, and, entering through the open doors, now fill the whole empty house, in which the distinctions of the old temple are very significantly left out; for we no longer see the veils, and the whole temple has become a holy of holies.” In the same strain Hävernick says: “If Jehovah wills to dwell among a new people, He must do so in a new manner, although in one analogous to the former. It is the same temple, but its precincts have become different, in order to contain a much more numerous people; and all the arrangements and adjustments here testify to the faithfulness and zeal with which the Lord is sought and served. The whole sacred temple area has become a holy of holies; in this temple there is no place for the ark of the covenant (Jer_3:16), instead of which comes the full revelation of the Shechinah.” On the one hand, the legal form of worship is retained in every iota, or tacitly supposed; on the other, a new element, as with Eze_41:22, almost exactly what Christendom calls “the Lord’s table,” sheds its light over everything previously existing. On the one hand, the numbers and proportions express a magnitude and beauty, a majestic harmony, surpassing both the “tent” and the “temple” (Eze_41:1); on the other, there are unmistakeable indications, as respects the μορφη θεου, in the simplicity and plainness of the whole and the parts, of an ἐν ὁμοιωματι ἀμθρωπων γωνομενος, a χενωσις, and ταπεινωσις and here and there even a hint is perceptible of the outward poverty of the Church in the last times. Moreover, as the temple of Ezekiel consolingly presented to those who returned from the exile, approaching the more closely to them as respects its human character, its divinity and spirituality in their temple building, so again it contained a sacred criticism on the splendid edifice erected by Herod 500 years later (of the immensa opulentia of which the Roman Tacitus speaks),—a criticism which He who walked in this last temple of Israel, and who was Himself the fulfilling of the temple, completed κατα πνευμα, and as κρισις, κριμα.
9. The treatment of the side-building (Eze_41:5 sq.), especially in its connection with the temple-house, and the detailed description, kept now first in due correspondence with the sanctuary, of the building on the gizrah (Eze_41:12 sq.), are worthy of observation, although not so important as Hävernick makes them. With a touch of human nature, Hengstenberg connects the side chambers with Ezekiel’s dearest youthful reminiscences, reminding us at the same time of Samuel, who, as well as Eli, had even his bedroom in such a side-chamber of the tabernacle. According to Hävernick, Ezekiel’s description is meant to keep the annexe in fairest proportion to the sanctuary itself, etc.; it is the perfect building, instead of the still defective and imperfect one described in 1 Kings 6. The side-building and the gizrah are evidently distinguished in relation to the temple as addition and contrast. The description, too, given of both, suggests a still farther realization of the temple-idea, as regards priestly service and other modes of showing reverence to God, and also of the “in spirit and in truth” for this future worship.
10. As to the temple of Ezekiel’s vision considered æsthetically, Bähr’s thoughtful analysis (Der sal. Tempel, pp. 7 sq., 269 sq.) is so much the more applicable, as this visionary temple is still more animated and dominated by the religious idea of Israel, which in its futurity is the Messianic idea. The temple before us is in the highest sense of the word music of the future, although only a variation of an old theme. The import of this old theme, Solomon’s temple and the original tabernacle, will first find full expression in Ezekiel’s temple, whether its measures and numbers are the old ones or different. We must not employ here the classical criterion of the beautiful; sensuous beauty of form is not to be found here. The adornment of the edifice is limited to cherubim and palms, either together or separate; and of the cherubim it must be granted that, æsthetically considered, they are figures the reverse of beautiful. We meet, however, with nothing tasteless or repulsive, like the dog or bird-headed human forms, the green and blue faces of the Egyptian gods, or the many armed idols of the Indian cultus. But what a difference is there between the temple of Ezekiel’s vision and the fancy edifice, for example, the description of which is to be found in the younger Titurel (strophe 311–415, edited by Hahn; comp. Sulp. Boisseree on the description of the temple of the Holy Grail, Munich 1834),—the wondrous sanctuary on Mont Salvage, in which the ideal German architecture consecrates its poetic expression under the influence of reminiscences of Rev_21:11 sq.! (The chapel of the Holy Cross at Castle Karlstein, near Prague, presents to this day a partial imitation, and on a reduced scale, of the temple of the Grail.) A large fortress with walls and innumerable towers surrounds the temple of the Grail, like an extensive and dense forest of ebony trees, cypresses, and cedars. Instead of the guard-rooms (Ezekiel 40) and the express charge of the house (Ezekiel 44) of Ezekiel, are the guardians and protectors of the Grail,—the templars, a band of spiritual knights of the noblest kind, humble, pure, faithful, chaste men. And whatever of precious stones, imagery, gold, and pearls the poetic fancy was able to imagine, is collected around the shrine of the Holy Grail. In the heathen temple, with its attempts to represent the divine, and especially in the Greek temple, conformably to the innate artistic taste of the Greeks, with such beautiful natural scenery cherishing and demanding this taste, where sky, earth, and sea on every side suggest the divine as also the beautiful, the execution, form, and shape, distribution and arrangement of the parts, as well as all its decorations, correspond to the demands of æsthetics; but already in Solomon’s temple the ethical-religious principle of the covenant, and consequently of the theocratic presence of Jehovah among His people, penetrates and pervades everything else. Thus the tabernacle, and also the whole temple building, culminates in the holy of holies, which contains the ark of the covenant with the tables of the law, and in which the atonement par excellence is completed. A relation like this, then, is served by any form which rather fulfils its office than strives after artistic configuration, and the form has answered its purpose, provided it only is a religiously significant form. “Solomon’s temple,” says Bähr, “cannot stand as a great work of art before the forum of the æsthetic.” Human art in general goes along with nature, hence its mainly heathenish, its cosmic (κοσμος, “decoration”) character. Jehovah, on the contrary, is holiness, and no necessity of nature of any kind, no nationality as such, no deification of nature, no magic consecration binds Him to Israel, but the freest covenant grace, which has as its aim the sanctification of Israel as His people, with a view to all mankind. That Phœnician artists executed the building of Solomon’s temple (comp. for this the exhaustive critique of Bähr in the work quoted above, p. 250 sq.)—although (Krause, die drei ältesten Kunsturkunden der Freimaurer-brüderschaft, Dresden 1819) freemasonry makes grand masters after Solomon, who is held to represent the Father (omnipotence), King Hiram as Son (wisdom), and Hiram Abif as Spirit (harmony, beauty)—concerns chiefly the technical working in wood and metal. If the artistic execution, thus limited, of the temple decoration bore on it a Phœnician character, and the employment of table work coated with silver showed signs of Hither Asia in general, yet the Phœnician element, this mundane configuration, would not amount to much more than what the Greek language was, in which the gospel of the New Covenant, as well as that of the Old, came before the world. But a specifically Christian element, the really fundamental element in the first and oldest Christian church architecture, namely, that what is also called (it is true) “God’s house” is simply an enclosure of the congregation (οἰκο; ἐκκλησιας, των ἐκκλησιων οἰκος, domus ecclesiœ), is an approximation to the extension of the outer court in Ezekiel, which extension is quite in unison with the Christological method of our prophet, with the peculiar regard he pays to the people of the Messiah (Introd. § 9). Comp. 2Co_6:16; Eph_2:20 sq.; 1Pe_2:4. The Christian community forms in future the house of God, the temple; as also its development, externally and internally, is in the New Testament called edification, building. Voltaire has declared that he could remember in all antiquity no public building, no national temple, so small as Solomon’s; and J. D. Michaelis held that his house in Göttingen was larger; whereas Hengstenberg ascribes to Solomon’s temple, “inclusive of the courts, an imposing size.” The prominence given in Ezekiel to the east gate of the new temple, although the holy of holies still lies towards the west, may remind us of the projecting eastward of Christian church buildings from the earliest age, and especially of the Concha closing them on the east. As the glory of the God of Israel comes from the east (Ezekiel 43), so in the east is the Dayspring from on high (Luk_1:78; the Sun of Righteousness, Mal. 3:20 [4:2]), the Light of the world (Joh_8:12; Isaiah 4), which has brought a new day, the precursor and pledge of the future new morning and day of eternal glory (Rom_13:12; 2Ti_4:8). If the light-concealing stained windows of the Middle Ages are not to be traced back to the parts shut up and covered in Ezekiel’s temple, still the powerful tendency to elevation upwards, so appropriate to the Gothic style, has at least some support in the pillars (Eze_40:14), and even suggests an ἀνω τον νουν (Php_3:20; Col_3:1 sq.).
11. The designation of the temple in Ezekiel 43. as the place of Jehovah’s throne, etc., might make us suppose the existence of the ark of the covenant, unless its significance as (to borrow Bähr’s words) “centre, heart, root, and soul of the whole edifice” necessarily demanded an express mention, when, for example, we have in Ezekiel most exact accounts of the altars; comp on Eze_41:22. Solomon’s temple (1 Kings 8) first became what it was meant to be from the fact that the ark of the covenant came into it. But the post-exile temple had an empty holy of holies, as Tacitus (Hist. v. 9) relates of Pompey, that “he by his right as conqueror entered the temple, from which time it became known that no divine image was in it, but only an empty abode, and that there was nothing in the mystery of the Jews.” (Comp. Josephus, Bell. Jud. v. 5. 5) The most probable supposition is, that the ark of the covenant disappeared at the destruction of Solomon’s temple, that it was consumed by fire. For the traditions of what became of it are mere myths; e.g. in 2 Maccabees 2, that Jeremiah, among other things, by divine command hid the ark in a cave in Mount Nebo, but when they who had gone with him could not again find the place, he rebuked them, and pointed to the future, when the Lord would again be gracious to His people and reveal i to them, and the glory of the Lord and the cloud would appear as formerly. [The Mishna makes it be hid in a cave under the temple, a statement which the Rabbins endeavour to confirm from 2Ch_35:3. Carpzov supposes the ark included in 2Ch_36:10, and holds that it was restored by Cyrus, Ezr_1:7; a statement which Winer rightly cannot find in that passage, but rather the reverse; while at the same time he is unable to agree with Hitzig, who concludes from Jer_3:16 that the ark of the covenant was no longer in existence even in the days of this prophet. According to the Mishna (Joma v. 2), there had been put in its place an altar-stone rising three fingers above the ground, on which the high priest on the great day of atonement set the censer.] That the symbolical designation of the temple expressed in Ezekiel with reference to the ark of the covenant is simply a legal technical term may be the more readily believed, as in certain respects in contrast thereto, at least in distinction therefrom (although this is strangely denied by Hengst.), the whole precincts of the temple, in consequence of the re-entrance of the glory of Jehovah, became a holy of holies in accordance with the law of this house; comp. on Eze_43:12. W. Neumann expounds Jer_3:16 of the new birth of Israel, when Jehovah will be glorified in the midst of His saints, that these shall no longer celebrate the ark of the covenant. He rejects the opinion of Abendana, who, from 43:17 of the same chapter, inferred that the whole of Jerusalem is to be a holy dwelling-place, and holds to Rashi’s view, that the entire community will be holy, and that Jehovah will dwell in its midst as if it were the ark of the covenant. “For the ark of the covenant as such is a symbolical vessel. As it contains within it the law, which testifies to the covenant (Deu_4:13; Deu_26:17 sq.), so the covenant-people are represented in it, the bearers of the law through worldly life, until the days when it shall be written on the hearts of the saints (Jer_31:31 sq.). The Capporeth represents the transformation of the creature transformed by Israel’s perfection in the Lord (?), the new heavens and the new earth wherein dwelleth righteousness, Isa_66:22-23. If this is the thought which lies at the root of the symbolism, then when the ark of the covenant is no longer kept in commemoration, the shadows of the Old Covenant have passed away, all has become new, and the redeemed are the holy seed (Isa_6:13), to whom Jehovah’s law has become the law of their life.” The eloquent silence in our prophet regarding the ark of the covenant will, moreover, be understood in respect to the man who speaks as Jehovah (comp. on Eze_43:7), that is, in a Messianic-christological sense, notwithstanding that Ezekiel’s Christology (Introd. § 9) has the Messianic people principally in view.
12. Ezekiel’s vision rests throughout on the law of Moses. Were it otherwise in our chapters, Ezekiel could have been no prophet of Israel, nor the Mosaic law the law of God. This legal character was, moreover, well adapted to put an arrest on a mere fancy portraiture, if not to make it altogether impossible. As to the departure from the law of Moses, which, however, he must concede, Philippson maintains that it is “not great,” and “is limited to the number of victims” (? ?). Hengstenberg denies any difference, calling it merely “alleged.” On the other hand, Hävernick, with whom many agree, speaks of Ezekiel’s “many differences and definitions going beyond the law of the Old Covenant,” while at the same time he rejects the idea that the prophet forms the transition to the farther improved system of the Pentateuch (Vatke), and affirms against J. D. Michaelis the unchangeable character of the law of Moses. Hävernick says: “These discrepancies rather show with so much the more stringent necessity, that a new condition of things is spoken of in the prophet, in which the old law will continue in glorious transformation, not abrogated, but fulfilled and to be fulfilled, coming into full truth and reality.” Bunsen speaks to this effect: “Ezekiel’s design was to make the ritual more spiritual, and to break the tyranny of the high-priesthood. For mention is nowhere made of a high priest, whereas a high-priestly obligation, although slightly relaxed, is laid upon the priests (Eze_44:22). The daily evening sacrifice falls away, and among the yearly feasts we miss Pentecost and the Great Day of Atonement, all which accords with the absence of the high priest and the ark of the covenant; instead of these comes an additional feast of atonement at the beginning of the year (Eze_45:18 sq.), and the amount of the morning sacrifice and the festal sacrifices is enhanced. There is, indeed, much reference to the original law throughout, and it is anew set forth with respect to transgressions and abuses that had crept in, special weight being laid on the precepts concerning clean and unclean (Eze_44:17 sq.; comp. Eze_22:26); but still more does Ezekiel go beyond the law, and gives additional force to its precepts.” We must call to mind the position generally of prophecy to the law of Moses. As prophecy is provided for in the law in the proper place (comp. our Comment on Deut. p. 134), namely, when Moses’ departure demanded it, so its foundation is traced back in Deu_18:16 sq. to Sinai, and thus it is thenceforth comprehended historically in the legislation. But although it thus stands and falls with the law, having by its own account, like all the institutions of Israel, its norm in the law, yet it rejoices in its extraordinary fellowship with God, its divine endowment and inspiration. And this not in order, like the priesthood, to teach after the letter, and to serve in the ceremonial; but the provision made and charge given already on Mount Sinai, as they make the official duty of prophecy to be the representation of God’s holy will against every other will, so they give to it the character of a legitimate as well as legitimatized officiality, which, like Moses, has to serve as the chosen means of intermediation in relation to the will of the Most High Lawgiver revealing itself; the calling is ordained in Israel for the continuity of the divine legislation. This latter qualification of the prophets of Jehovah in Israel afforded a foundation for their deepening of the legal worship, as opposed to hypocrisy and torpid formality, for their spiritual interpretation of the ceremonial; as, in view of their position towards the future, a consideration of the ecclesiastical and civil law in their bearing on the future followed as a matter of course. The idea which for this end dominates Ezekiel’s closing vision is the holiness of Jehovah, and the corresponding sanctification of Israel, their separation to Jehovah as a possession. It is the root idea which the law expresses and symbolizes in all its forms, whether of morality, worship, or polity. And as it is said already in Exodus 19 : “Ye shall be unto me a kingdom of priests,” so it is also said in 1 Peter 2 of the Christian community, that they who are lively stones are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ (comp. 1Pe_2:9). Peter thus makes a New Testament use of the same mode of expression regarding worship, which, carried out in Old Testament form, is Ezekiel’s representation of Jehovah’s service of the future, when Jehovah shall dwell for ever in His people. Comp. Eze_20:40. Ezekiel’s position, therefore, to the law of Moses is not that of freedom from legal restraints,—a position which might be subjective and arbitrary,—but what he applies from the law for the illustration of the future, and the way in which he does so, passing by some things, more strongly emphasizing others, or putting them into new shapes, derives its legal justification from the idea of the law as it shall be realized in a true Israel, that is, the Messianic Israel. That the Messiah, who says in John 17 : “And for them I sanctify myself, that they also may be sanctified in truth,” remains as a person in the background, is quite in correspondence with Ezekiel’s Christology (Introd. § 9), which, as already said, characterizes the times and the salvation of the Messiah through the Messianic people.
13. “The proper significance of the new temple lies in the full revelation of Jehovah in His sanctuary, in the new and living fellowship into which God enters with His people by this His dwelling among them” (Häv.). As being a return, which it is in relation to Ezekiel 11, the entrance of the glory of the Eternal has, although with a New Testament application, corresponding to the: ἐγω μεθʼ ὑμων πασας τας ἡμερας ἑως της συντελειας του αἰωνος (Mat_28:20), also its Apocalyptic significance, as John says before the close of his Revelation (Ezekiel 22): ναι ἐρχου, Κυριε ʼΙησου.
14. If the idea of the court is unquestionably that of the people, whose Messianic perfection as Israel Ezekiel is to behold, then, since everything on the mountain of the vision here is “most holy” (Eze_43:12), the immediately following detailed description of the altar of burnt-offering and its consecration can only point to the future manifestation of Jehovah’s holiness and the sanctification of His peculiar people (1Pe_2:9). “What holds good of the altar refers also to the whole court; the blessing of the altar includes in it that of the community. By means of the expiation of the altar, the purpose of the divine love, to see a holy people assembled, is effected. The first act, consequently, in which the significance of the new sanctuary is expressed, is the complete expiation of the people, and its efficacy in this respect far surpasses in extent and glory that of the old sanctuary” (Häv.). Accordingly, if they who are sanctified are perfected εἰς το διηνεκες by the προσφορα μια (Heb_10:14), the full and complete offering on Golgotha, then the idea also of this altar of burnt-offering upon the very high mountain must be fulfilled. But as the offering which fulfils is the most personal priestly offering, so the sanctification of the people in Ezekiel’s typical temple takes place on the altar of burnt-offering in the priests’ court, which therefore still remains separated from the court of the people, as in Solomon’s temple, whereas in the tabernacle there was only one court. The symbolical representation of the dominant idea of the sanctification of the people was, from their being represented by the priests, rightly localized in a priests’ court, which gives it due prominence here, where everything hinges on locality and arrangement. Thus also, as Bähr observes, in the camp of Israel the priestly family in its four main branches encamped close around the sanctuary on its four sides. [Comp. with this section the Additional Note on Eze_43:13-27, p. 410.—W. F.]
15. As the shutting of the east gate (Ezekiel 44) for the future puts the key of Ezekiel’s temple into the hand of Him who, according to the typology of the law and the prediction of the prophets, is the Coming One of Israel, so the prince’s sitting and eating in the east gate must be taken as throwing light on the Messianic future of the people of the promise. It is very evident that by the “prince” is not to be understood the high priest of Israel. This interpretation, which was a Maccabean prolepsis, has now been abandoned. Kliefoth, Keil, and Hitzig justly dispute the indefinite sense which Hävernick gives to the נָשִׂיא, yet they do not sufficiently attend to what may be said in defence of Hävernick’s indefiniteness, and which certainly tells against those who make the future theocratic ruler to be one with the King David of Ezekiel 34, 37, because he too is called נָשִׂיא, as indeed he is also called רֹעֶה. They must own, however, that there is a difference between: “My servant David shall be king over them,” between the “one shepherd” who is “prince for ever,” and the הַנָּשִׂיא here, who comes into consideration quâ נָשִׂיא. Now if this must be granted, then it is only with justice that Hävernick observes that the designation נָשִׂיא sets before us the original, or, as he calls it, “the purely natural constitution of the Israelites” (Exo_22:27 [28]), although not so much because “the time of the exile had again limited the people to this original constitution, or left them only a poor remainder of it,” as because, looking, as in our vision we always should do, at the Messiah and His times, the discrepancy between theocracy and kingly power, which showed itself at the rise of the latter under Samuel, is to be adjusted on the original ground of the peculiarity of Israel. The נָשִׂיא is the prince of the tribe, as the tribal constitution of Israel put the juridical power and the executive into the hands of the natural superiors, the heads, of families and tribes. And even when in time of need, as in the days of the judges, a dictatorship, the power of one over all others, is had recourse to, it is potestas delegata, and is on both sides considered as nothing else. With a tribal constitution such as the natural constitution of Israel was, the want of an outward centrum unitatis might in itself be painfully felt, and the instituting of one be looked on as a political necessity; but that for Israel the necessity of the time as such should have demanded a permanent institution of the kind, is strikingly refuted by the days of the judges, for the present aid of Jehovah answered to the momentary distress, and raised up the competent helper from out of the tribes of Israel,—“then when they entreated and wept, the faithfulness of God helped them, and sooner than they supposed all distress was over,”—just as the former examples of Moses and Joshua showed that in the Israelitish theocracy the right men were not wanting at the right time. Jehovah alone, as on another side the fundamental canon of the priesthood still held up before the people, claimed as His due to be Israel’s king in political respects also. Originally there could be beside Him no other political sovereign, but merely the institution, in subordination to Him, of the princes of the tribes, and a sort of hegemony of a single tribe. The unity of the religious sentiment, which made the twelve externally separate tribes internally one community, had in earlier times made up for the want of an external centrum unitatis, and the free authority of certain individual representatives of this sentiment was quite in harmony therewith. Hence Jehovah says in 1 Samuel 8 : “They have not rejected thee, but they have rejected Me, that I should not reign over them.” Thus the demand of the people requesting a king must, having regard to Samuel, who occupied in Israel a position similar to that of Moses, be looked on as a symptom of disease, although the disease was one of development. We may concede to the elders of Israel who come before Samuel, Samuel’s age, which they urge; and still more, as the occasion of their demand, the evil walk of his sons. We can point to the picture exhibited in the later period of the judges, when everything, even the temporary alliance of individual tribes, appears to be in a state of dissolution; we can along therewith take into account the pride of Ephraim, in whose midst the sanctuary stood, and to whose claims of superiority, even over Judah, all the tribes were more or less compelled to bow. Nay, even in the law (Deu_17:14 sq.), where it refers to the future taking possession of Canaan, the future development of an Israelitish kingdom is taken into view by Jehovah Himself, and the very form foreseen in which the demand came to Samuel: “I will set a king over me, like all the nations that are about me.” But although this possible desire of the people, because tolerated, is not expressly blamed, yet neither the self-derived resolution there: “when thou sayest: I will,” etc., nor the pattern: “like all the nations that are about me,” is spoken of approvingly; nor can there be behind the emphatic command: “thou shalt in any wise set him to be king over thee whom Jehovah thy God shall choose,” anything but a presupposed conflict with the kingly authority of Jehovah, against which provision must be made in the very outset. Accordingly, when Jehovah Himself takes into view the earthly kingship for Israel, He does so in a way not very different from what Christ says in Matthew 19 regarding the Mosaic permission of divorce because of Israel’s hard-heartedness: ἀπ’ ἀρχης θε οὐ γεγονεν οὑτω. But Jehovah is the Physician of Israel, who (Numbers 21) made Moses set the brazen serpent on a pole, as a remedy against the bite of the fiery serpents. That which expresses to the full the sentiment of the people under Samuel is also the undisguised: “like all the nations;” with this their request before Samuel closes emphatically as its culminating point. Although to Samuel the thing that personally concerned him: “that he may judge us,” which they gave as their object in the case of the king to be appointed, was displeasing, was in his eyes the bad element in the request, Jehovah first set the matter before him in the light that in His eyes the request for the “king” (מֶלֶךְ) was rather a rejection of His reigning over them, and explained to him the: “like all the nations,” in the mouth of the elders of the people, by their hereditary disposition: “they forsook Me, and served other gods.” Kingly power, such as the heathen nations have from early times, is a necessary self-defence of polytheism against its own divisive and centrifugal elements in the realm of politics; it is a socialistic attempt to arrange a life in community, and that is to unite, both to make the internal unity and order strong and powerful externally, and to keep them so. For מֶלֶךְ, from מָלַךְ, is derived from: “judging,” as still attested by the Syrian signification: “to advise,” and also by the fact that the kingly power in Israel arose from that of the judges: the ruler is he who stands over the opposing parties, over the strife, he who unites; very different from whom is מוֹשֵׁל, the tyrant, עָרִיץ, the coming to power by the right of the strongest. Thus kingly power is from the first peculiar to heathenism;
and because the boundary between the human and the divine is to the heathen consciousness a fluctuating one, kingship, especially in connection with the idolatrous worship thereof which grew up among the heathen nations, comes to be regarded as the contrast to the theocratic relations of the monotheistic people of Israel. Accordingly, when the people of Jehovah ask a king such as all the nations have (comp. 1Sa_8:20), this indicates that the theocratic consciousness is darkened and weakened in them; and thus a visible king appears necessary to them, because the invisible Ruler has, as it were, disappeared from their view. In times of religious and moral insensibility, inquiries are always directed to the political constitution; not to the state of society, but to the civil arrangements. And when Israel, forgetting the divine national prerogative they had enjoyed since leaving Egypt, placed themselves on a level with the heathen, then they must have looked on themselves with eyes like those of the heathen; it could not but occur to them, that in comparison with heathen monarchy they were, as Ziegler says, “a people poorly and weakly organized, visibly only republican, and therefore easy to be overcome by the heathen, whose power was concentrated in monarchy.” Thus Israel’s disease in desiring a monarchy “like the nations” was, that they had become infected by the political miasma of the polytheistic spirit of the age. For while the first king of Israel, Saul, very soon entered on the path of the heathen, the monarchy which is in accordance with the law of Israel first assumes shape with David, and then chiefly internally, and with Solomon, and then almost entirely externally. This, too, explains the significance of these two types of kings for the Messianic idea. Ziegler calls David: “the king among kings.” “He comprehended thoroughly the office of a king in a theocracy; he was the best mediator between the people and Jehovah. Because he was the servant of Jehovah, he was also the lawful king. Through him the kingdom became the very best means for attaining to the divine purposes.” Comp. Doct. Reflec. 14, etc. on Ezekiel 34, and Doct. Reflec. 21 on Ezekiel 37 But already with David—so that Solomon’s sinking down from the greatest external kingly glory into the surrounding polytheism, and the after-division of the royal power through its being broken into two kingdoms, only furnish the foil to it—the wider and higher future of Israel was founded in spirit, namely, as this future should be realized in the Messiah. According to the flesh, the Coming One of Israel is the son of David; according to the spirit of Messianic prophecy, David is the historico-personal basis, its personal foundation, a thoroughly prophetic personality; as Ziegler says: “Partly inasmuch as he is manifestly a τυπος του μελλοντος in many phases of his character and life, even in the minute particulars,—that, like Christ, he began his official career in his thirtieth year, and that he went weeping over the Kedron, and ascended the Mount of Olives with covered head; but also partly because in his psalms he manifests himself a prophet in the narrower sense of the word, a prophet who by his psalms really adds new elements of revelation to the old, his prophecies entering into the most minute details, his Son is the Spirit of his poetry. If the people were comprehended in Moses as the κεφαλη as to the law, we may say of David that they are gathered together in him as to the theocratic kingdom.” Hence these are far-seeing divine thoughts, and bearing special reference to the Messianic salvation which in 1 Samuel 8. Jehovah repeatedly urged upon Samuel, viz. to listen to the voice of the people, although the people will not at all listen to Samuel’s voice. Not that Israel had, as Ziegler supposes, to be set by the monarchy on a level with he world in order to be preserved in the world,—for it was just the monarchy that destroyed its national existence, by drawing it into the politics of the great world,—but (and this is the sole object in view in the law regarding the king in Deuteronomy 17) the possible conflict with Jehovah’s royal dominion over Israel was guarded against by this, that in the Israelitish monarchy, especially as represented by David personally and by Solomon regally, Jehovah made His “Anointed” for eternity assume a preparatory shape, that is, filled the heathen-political form of government, which might be and still more might become such a contrast to the true, the theocratic Israel, with that which is the final purpose of God’s dominion over Israel (just as already to the patriarchs kings were promised as their descendants). Accordingly in Deuteronomy also, as the Israelitish kingship rises up as on the foundation of the judgeship, so, parallel therewith, and in connection with the priestly office, the prophetic office rises up as a continuation of the revelation by Moses (כָּמֹנִי or כָּמוֹךָ, Deuteronomy 18), in whom, according to Peter, was the πνευμα Χριστου. And not less significantly does “the prince” in Ezekiel sit and eat in the gate, through which the glory of Jehovah had entered, and which it has Messianically sanctified. With him Israel appears again as what it was, just as the elders of Israel asked from Samuel a king like the nations, to be chief representative of Israel according to its tribal constitution; he who can be styled directly הַנָּשִׂיא,4 will be so in Messianic consecration and sanctification, so that Christian kingship might be symbolized. Umbreit observes: “Whereas at first every particular tribe had its Nasi, they now are all reunited under a single one. Thus an old name, and yet again new in its signification.” From this Umbreit infers a prince “clothed with great splendour (?), like another Melchizedek, who may combine well the rights of the state and of the Church in one spirit,” etc. etc. Yet surely Hävernick is right in finding indicated here the “true and complete harmony of civil and ecclesiastical order in the days of the Messiah.” “Christ has no vicar; to no one but Himself shall the kingdoms of the world belong; but to pious princes (to princes as they ought to be), to lawful magistrates and lords, pertains a prerogative over the faithful, which again is a duty and a service” (Cocc.). Comp. what is said on this point in the exposition of Eze_46:2. [See also Additional Note on p. 417.]
16. In regard to the priests of Ezekiel’s temple, Hengstenberg thinks the prophet “wishes to draw away the view from the dreary present,—the priests without prospect of office, the ruins of the priesthood,—and, on the contrary, presents to the eye priests in office and honour, in whom the Mosaic ordinances are again in full exercise and authority; and next he wishes to labour for the regeneration of the priesthood.” It is only surprising, when in accordance with Hengstenberg’s general view of our chapters the fancy is worked on here too by ideas of Mosaic priests, that the idea of the high priest is wanting, that this most powerful impression is disregarded. But as regards the removal of the degradation of the pre-exile priesthood, the mention of Zadok sets forth too prominently for this end just the age of David and Solomon. Ezekiel’s priests certainly are Mosaic priests, but the Mosaic priests had a people to represent of whom it is said in Exo_19:6 : “Ye shall be unto Me a kingdom of priests, and an holy nation” (at the passover the whole people acted as priests); so that it is certainly Mosaic, although according to the inmost idea of the Mosaic law, when the people of the future are in Ezekiel specially represented by the priests. But it is quite peculiar to Ezekiel, that, in order duly to set forth the sanctification of the people by the lofty holiness of their priests, the high priest appears in certain respects absorbed into the priests, and these are represented in a high-priestly aspect. As the people are dealt with in Eze_44:6 sq. for the bad priests set to keep the charge of Jehovah’s holy things (44:8), so the exemplification of priestly instruction of the people given in 44:23 is that of the true priests’ teaching to discern the difference between the holy and the profane, the unclean and the clean: the high-priestly sanctity of the priests is to serve for a high-priestly sanctification of the people; the high-priestly idea is to become a national reality, just as the aggregate of these Old Testament letters (for which comp. Zechariah 6) is the fulfilling word of the “body of Christ” as the Church. For the figure of Zadok, the typical high priest, taken from the very specially Messianically-typical age of David and Solomon, corresponds to only such a Messianic prospect. Zadok’s sons are called the true priests of the people, just as the true Shepherd of the people (Ezekiel 34, 37) is a descendant of David. And here we have a parallel exactly similar to that of Jeremiah 33, where the continuance of the Levitical priesthood is guaranteed in like manner as the continuance of the race of David, and similarly as to the increase of both,—in which respect there shall, according to Isaiah 66, be taken of the Gentiles for priests and for Levites; and so in this way the position of priests among the Gentiles, promised to Israel in Isaiah 61, fulfils itself as a universal priestly position. Hävernick makes a “special” blessing for the priesthood be connected with the “general blessing of the theocracy,” inasmuch as “not its hitherto meagre (?) form,” but the priestly office, “as a faithful expression of the idea inherent in it, will be established in perpetuity;” and he compares Mal_3:3 : “A new priesthood, made anew by the power of the Lord, arises on the soil of the Old Testament priesthood in the new theocracy;” just as Ezekiel’s main concern is “the priestly office in general,” so also the idea “of a really spiritual priesthood” comes to light in his writings, etc. When Hengstenberg compares Psalms 24 for the reformation of the priesthood, we observe that the “demands on His people,” spoken of there “from the coming of the Lord of glory,” are no specially priestly demands, but are addressed to the whole house of Israel; and the same is really the case with Isaiah 40, which he also cites. The Messianic references of the priesthood of the sons of Zadok, whereby (neither by Zadok personally, nor by Samuel) the prophetic word spoken to Eli (1Sa_2:27 sq.) is fulfilled, is not only maintained by the Fathers, but also by Keil;5 comp. on 1Sa_2:35 sq. The Berleburg Bible observes: “As in the person of Solomon the Spirit of prophecy pointed to the true and anointed Solomon, so also in this priest it points to the great High Priest, Jesus Christ.” Hengst. remains “quite on the ordinary priestly ground; the prospect into the New Testament relations remains completely closed.” According to him, the prophet has to do only with what is “to be accomplished after brief delay,” etc. On the other hand, Umbreit says: “The priesthood is quite in accordance with the transformation of the house of God. The old class of mediators between Jehovah and His people, consecrated by descent, has disappeared, and we no more find the high priest than we find the ark of the covenant. Instead of the Levites, who, together with the people, have to bear the guilt of the profanation of the covenant, there have come now only the inwardly worthy, the sons of Zadok, who should fulfil their significant name by maintaining fidelity in this ideal sense; and the supreme enhanced law of the new priesthood is the maintaining of inward purity from every outward stain, etc. Their outward support is the holy gift of Jehovah, so that they can say with the godly man in Psalms 16 : ‘Jehovah is my portion and my cup; my lot has fallen to me in pleasant places’ (Psa_16:5 sq.).” [Comp. Additional Note at pp. 419, 420.]
17. The temple building, with its sacred architecture on the basis of the first tabernacle, as Solomon’s temple most richly displays it, symbolizes essentially the same as that which in the priesthood of the temple of Ezekiel’s vision is illustrated liturgically by the ministrations in this temple. For the accomplished dwelling of the Holy One in Israel proclaims His people to be a sanctified, and therefore a holy people. These are the worshippers that the Father desires (John 4), a kingdom of priests, or a royal priesthood (1 Peter 2); just as the “prince,” representing the people civilly and politically, fulfils his idea in King-Messiah; while the priests, the “sons of Zadok,” represent them ecclesiastically and spiritually. This is the purpose and constitution of Israel, the people of God. What the temple is “in spirit,” the representation by the priesthood of the new temple gives “in truth,” that is, in faithfulness and trueness of life. In the former, everything is most holy; in the latter, all are high-priestly. But in Christ the idea to be represented is realized in so much the more priestly a manner, because we have here the community of the Lord, the κυριακον, where, in the case of Israel, was the congregation of the people, the עֵדָה, the קָהֵל. We might, moreover, find some difficulty in reconciling the omissions, and also the occasional so pregnant additions and stricter definitions taken from the idea of the law, in the ordinances regarding the priesthood, with what Hengst. maintains, namely, that the aim is, “by a few well-chosen strokes, to bring out the thought of the restoration of the Mosaic priesthood in its customs and its rights,” while it has been so easy for the exposition (which comp.) to show the prominence given throughout to the priestliness and sanctity of the priests’ office and the priestly order with reference to the people to be represented. As, moreover, the prince is, in Ezekiel 44, advanced to a privileged relation to the sanctuary (comp. Eze_45:13 sq.), so along with teaching, instruction, especially in holiness (בֵּין קֹדֶֹש לְחֹל) and sanctification (וּנֵין־טָמֵא לְטָהוֹר, Eze_44:23), the settlement of disputes by the judgment of God, the establishing of righteousness (as is perhaps indicated in the name “Zadok”), is specified in 44:24 among the official duties of the priests. The prince eats in the east gate in the enjoyment of peace; the priests have always to restore peace.
18. As, on the one hand, the burnt-offering is the predominant note in this temple-system of the future, so, on the other, in Ezekiel 45 “oblation” is said in reference to the whole land. It is the same idea of devotion to Jehovah which is expressed by both,—the national life consecrated to the Lord in fellowship with Him (comp. the sacrificial feasts, in the east gate, of the prince of this people), Israel’s state of grace. The disquisition on the oblation of holiness, etc., preliminary to Ezekiel 47, 48, and for which Eze_44:28 sq. furnishes the occasion, is significant from the very fact of being thus occasioned. For where priests and Levites are taken account of expressly according to their ministry in relation to Jehovah (Ezekiel 45), there the whole house of Israel (45:6), and the prince in particular, with their portions of land, appear in the light of sacred property belonging to Jehovah, and also as His servants, who, while His more peculiar servants, the priests, are to see to holiness and sanctification, have to endeavour after judgment and righteousness. In this way the new nationality dedicated to the Lord (chiefly by the burnt-offering, and symbolized by the “oblation”) has to exhibit itself in civil, social, and secular life. It is actually a new nationality in relation to land and people; but, considered by itself, and apart from Eze_44:28 sq., it appears to mean the division of the land, and especially the “oblation.” Spring has come, yea, the fields are now already white for the harvest (John 4). The “oblation of holiness” announces itself as the commencement of the future harvest. Ewald: “The holy portion, which is previously taken from the rest of the land (like the tithes from the fruits of the field), and set apart for its own special purpose, is here very expressively mentioned in the outset, and with manifest reference to the now completed description of the temple (44:2; comp. Eze_42:20); while the prophet evidently hastens more quickly over the portions connected therewith of the common Levites and the city of Jerusalem, in order to come to the portion and duties of the prince,” etc.
19. Hävernick says on Ezekiel 45 : “After the description of a so newly reviving order of things in church matters, it appears as a matter of course that the land itself must be treated as a new land, and stand in need of a new special division. This division stands in a converse relation to that under Joshua. While at that time the people before all, each particular tribe, receive their portion, and not until afterwards was a fixed seat in the land assigned to Jehovah, here Jehovah first of all receives a holy gift, which is presented to Him. A portion of land is separated for the sanctuary and the priests, and one of equal size for the Levites. The new temple is moreover kept separate by a kind of suburb, in order to point out its special holiness.”
20. The design of the Mosaic regulation, according to which priests and Levites, especially the latter, were to dwell dispersed among all the tribes, whereby the curse formerly uttered with respect to Levi by Jacob in his blessing of the patriarchs (Genesis 49) became fulfilled as a blessing for Levi and for all Israel, was to settle the tribe among Israel in accordance with its calling. Bähr says: “If the Levites were to preserve the law and word of God, and thereby spread religious knowledge, promote religious life, pronounce judicial decisions in accordance therewith, etc., then it was not only suitable, but necessary, that they should not all dwell in one place, in one district. Their dwelling dispersed reminded them to spread the light of the fear of God and piety among the whole people, to give preference to no tribe, and to neglect none.” On this we observe, that it is certainly not to be looked on as an abolition of the Mosaic ordinance that in Ezekiel priests and Levites are all concentrated in one place,—the negation of the former would necessarily have to be formally announced,—but the fulfilment simply comes in place of the former arrangement, inasmuch as the end proposed by that arrangement and regulation is present with and in the future Church. Hengst. thinks the relation of the priests and Levites to the sanctuary is meant to be made clear by their concentration in its neighbourhood. But already before this the cities of the priests at least were to be found in those tribal districts which lay nearest to the place of worship. The idea from which the grouping of the priests and Levites around the sanctuary has to be understood is rather what Jeremiah predicts: that they shall no more teach every man his brother, etc., that from the least to the greatest they all shall know Jehovah (Jer_31:34). The aim of dividing Levi among all the tribes, viz. to care for, preserve, and spread abroad everywhere the law and the testimony, is thus attained. The people of the future will be such that their liturgical representation and the dwelling of their priests and Levites in the neighbourhood of the temple suffice; and besides, this significantly brings out the thought that Levi, this election from the elect people, is a “people of God in the people of God” (Bähr). For, what was designed by the appointed cities, in which we already see them collected while they were dispersed among all the tribes, is fully accomplished in the land of the priests and the Levites (Ezekiel 45); and if Bähr’s interpretation of the number of the 48 cities of the priests and Levites as referring to the sanctuary (Symb. d. mos. Kult. ii. p. 51) needed confirmation, it might have it here, where what this interpretation makes of Levi’s dwelling in the midst of Israel is expressly stated of the dwelling-place of the priestly Levites: “a holy place for the sanctuary” (45:4). Accordingly it is with this diversity as respects the Mosaic law, which Philippson calls “the real” diversity, exactly as Christ says in Matthew 5.: “I am come not to destroy (καταλυσαι), but to fulfil,” and that: “not one jot or one tittle shall pass from the law till all be fulfilled.”
21. The sanctuary, the land of the priests and Levites, and the prince’s portion, form almost the centre of the land. The city does not include the sanctuary, but is situated beside it, also in the midst of the land. “No jealousy about the possession of them can any longer separate the tribes” (Häv.). “This whole district,” says Bunsen, “is not to lie in the territory of a single tribe, which might thereby appear privileged, but, as accords with its sanctity, is separated from the tribal territories. In other words, the union-authority of the confederacy is to have a special seat for manifesting its activity. No wiser political idea could be devised. Hence Jerusalem still remains Jerusalem, but it no longer belongs to Benjamin.” The central sanctuary is that which unifies also the tribes of Israel, just as the priesthood, royalty, and public property grouped around it give local expression to the unity and oneness of the whole. Instead of the “violence-inflicting and heaven-assailing tower of Babel” (Neteler), “the tabernacle of Shem” has become “a divine sanctuary,” which then no longer symbolizes solely Jehovah’s dwelling in Israel, but is at the same time a type for mankind in general of His tabernacle with men (Rev_21:3), and of their being united to and under Him. Comp. the Doct. Reflec. on Ezekiel 47, 48.
22. Chiliasm—and this is conceivable of the Jewish Chiliasm, whereas such a final Judaism cannot but prove injurious to modern Christian Chiliasm (Gal_3:3)—forgets, while studying these closing chapters of our prophet, the beginning of his prophecy, the cosmic character of Ezekiel 1, which relates to creation generally, and on which the whole book is based. But indeed if πας ʼΙσραηλ in Romans 11 is the people, i.e. Israel after the flesh, then it is only logically consistent to interpret the requickening in Ezekiel 37 as a bodily resurrection of all dead Jews. Those who are raised become by this fact, or as at one stroke, converted to Christ; those who are alive are Christians already, or will become so in consequence of this; and this whole Israel returns to Palestine, and forms in a transformed state, as it is already marked out for being by this awakening, the focus of the “millennial kingdom” for fresh salvation to all nations. It is illogical to wish to pick out one piece here, and to understand another merely spiritually; but he who here says A must also say B. Whether the converted Jews are to live in their own land, “under kings of the house of David, as a people who are to be preserved and finally also converted,” as Kliefoth allows to be the doctrine of Scripture, or whether King David will then return and rule over Israel in glory, is rather an antiquarian than a theological question. Scripture teaches none of these fancies; nor does it speak of a kingdom of glory in the earthly Jerusalem, in which the Gentile Church is to be joined to Israel under the dominion of the then reappeared Christ-Messiah (as Baumgarten). According to the Scriptures of the Old and New Testaments, it has been the destination of Israel, as the people separated from all nations from the time of their first fathers, to be a blessing to mankind. And the more its national theocracy expanded itself to universal Christocracy, which comprehended also the Gentiles under the blessing of the Messiah, the more evidently there becomes exhibited in Israel, with its ecclesiastical and political forms, the preformation of an Israel which wholly is what Israel exhibits only in type,—a people of God that comprehends the redeemed, the saints of all mankind; in which accordingly, as to its worship, and as to its nationality in general, traced back to its original idea, and also viewed with respect to its future realization, the whole and (what is specially emphasized) every part always exhibits holiness and sanctification, the service of the holy God in spirit and in truth (Psa_22:28 [Psa_22:27] sq., Psa 47:10 [Psa_47:9], Psa_102:16 [Psa_102:15] sq.; Isa_26:2; Isaiah 51, 60; Luk_1:17; Rom_9:24 sq.; 2Co_6:16; Tit_2:14; 1Pe_2:5 sq., 1Pe_2:9-10, etc.). Nation and nationality are historical and hence perishable colourings of the idea of mankind, which have entirely faded since the eternal idea of Israel has been fulfilled in Christ, in whom there is neither Jew nor Greek (Galatians 3), but man, the new man (Ephesians 2) ἐν δικαιοσυνη και ὁσιοτητι της ἀληθειας. What could be fulfilled according to the letter—which, however, is the expression borne by the spirit of fulfilment—has been fulfilled in the people of Israel by their rising and revival from the graves of the exile, by their return thenceforth to Canaan under Judah as “Jews,” by the period of the Maccabees, certainly in historical prelude only to the ideal, the entire, true fulfilment of the spirit-letter in the kingdom of God through Christ; according to which fulfilment the elect people are the people of the elect from all mankind, and the Jewish people now neither exist as a people, nor have a future such as Kliefoth would assign to them, namely, to be “holy in the same way that every Christianized nation (!) now is,” for ἐφθασε ἐπʼ αὐτους ἡ ὀργη εἰς τελος (1Th_2:16). For the Church of God in Christ, so far as it belongs to this world, the representation of its spiritual life in a service of atoning sacrifices and cleansings, as here in Ezekiel, can be no antithesis; for still, according to Hebrews 12, the εὐπεριστατος ἁμαρτια has to be laid aside, and (Jam_3:2) πολλαʼ πταιομεν ἁπαντες (comp. Eze_45:20). But to Ezekiel no other representation of the future could be given than in types of the sacred past of Israel—as of its law, so of the Davidic royalty and of Canaan as the land of promise. “But however prominent,” observes Keil, “is the Old Testament clothing of the Messianic prophecy in Ezekiel, yet even in this guise lineaments are found by which we recognise that the Israelitish-theocratic guise is only the drapery in which is concealed the New Testament form of the kingdom of God;” and he very justly refers to 1Pe_1:10 sq., while he farther says: “Even although the prophets, in their uninspired meditations on what they had prophesied as moved by the Holy Ghost, may not have known the typical signification of their own utterances, yet we who live in the times of fulfilment, and know not only the beginning in the appearing of our Lord, etc., but a considerable course of the fulfilment too in the eighteen hundred years’ spread of the kingdom of heaven on earth, have not so much to inquire after what the Old Testament prophets thought in their searching into the prophecies with which they were inspired by the Holy Ghost,—if these thoughts of theirs could be in any way ascertained,—but we have to inquire, in the light of the present measure of fulfilment (comp. 2Pe_1:19), what the Spirit of Christ, which enabled the prophets to behold and prophesy the future of His kingdom in figures of the Old Testament kingdom of God, has announced and revealed to us by these figures.” Apart from the occasional references of Ezekiel’s representation to paradise, to the first creation (comp. on Eze_36:35; Eze_16:53), to which there is a return in Christ through God’s new creation, the whole handling of the Mosaic law in Ezekiel, of its forms of worship as hieroglyphs of the future to be prophesied of the true Israel, can be understood only from the point of view of a transmutation of the law into its fulfilment.
Footnotes:
[1]Douglas’ Structure of Prophecy, p. 71.
[2]See the Typology of Scripture, vol. i. Ezekiel 1, 2, for the establishment of the principles referred to regarding the tabernacle: and vol. ii. part iii., for the application of them to particular parts.
[3]Hävernick, Comm. p. 623.
[4]It will each time be a more definite person, but that does not determine who it will be: only this perhaps is implied, that each nation may retain what is natural to it, what accords with its special character and historic development. The Bible dictates neither a church constitution nor a state constitution; but in Ezekiel there is symbolized what in every constitution, in itself human, ought to be the abiding, the higher: the humanly highest one (הַנָּשִׂיא) sits and eats in the east gate of the Highest, of Jehovah.
[5]“The final fulfilment comes with Christ and His kingdom; accordingly, the Lord’s Anointed, before whom the approved priest shall alway walk, is not Solomon, but David and David’s Son, whose kingdom shall endure for ever” (Keil).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 6, 7, 9, 12, 16, 17, 18, 20, 23, 28, 30, 31, 37, 38, 43, 44, 46, 47, 48, 49 visions of God--divinely sent visions.
visions of God--divinely sent visions.
very high mountain--Moriah, very high, as compared with the plains of Babylon, still more so as to its moral elevation (Eze 17:22; Eze 20:40).
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by which--Ezekiel coming from the north is set down at (as the Hebrew for "upon" may be translated) Mount Moriah, and sees the city-like frame of the temple stretching southward. In Eze 40:3, "God brings him thither," that is, close up to it, so as to inspect it minutely (compare Rev 21:10). In this closing vision, as in the opening one of the book, the divine hand is laid on the prophet, and he is borne away in the visions of God. But the scene there was by the Chebar, Jehovah having forsaken Jerusalem; now it is the mountain of God, Jehovah having returned thither; there, the vision was calculated to inspire terror; here, hope and assurance.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 5, 6, 9, 11, 12, 14, 15, 16, 17, 18, 20, 28, 38, 44, 48, 49 1. The twenty-fifth year of the captivity would come…
1. The twenty-fifth year of the captivity would come somewhere between 575 and 572 B.C., some thirteen or fourteen years after the capture of Jerusalem by Nebuchadnezzar (Eze_33:21). Hitzig, Green, and others believe that this revelation of the new law came on the Day of Atonement and on the day when the blast of the trumpet ushered in the Year of Jubilee (Lev_25:9). If, however, Ezekiel followed the same time computation as elsewhere, the month alluded to would be Abib, on the tenth day of which the paschal lamb was selected (Exo_12:2-3). This was a peculiarly fitting time for a vision of Israel’s Messianic deliverance. (Compare Eze_24:2.) It is suggestive that the new year’s festival was also made much of by the Babylonians (Jastrow).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 33, 34, 36, 37, 38, 39, 40, 42, 43, 44, 45, 46, 47, 48, 49 1. our captivity] that of Jehoiachin, in which the…
1. our captivity] that of Jehoiachin, in which the prophet himself had been carried away (b.c. 597). With the exception of ch. Eze_29:17-21, dating from the 27th year (b.c. 570), these chapters are the latest part of the Book.
the beginning of the year] In post-biblical Heb., the words mean the first day of the year, and so possibly here. The phrase does not otherwise occur. The ecclesiastical year or old style began with the month Abib (March–April), and is that referred to here.
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selfsame day] ch. Eze_24:2. On “hand of the Lord,” cf. Eze_1:3.
brought me thither] The word “thither” must refer to the “city which was smitten.” LXX. omits, connecting Eze_40:1-2 and leaving out “brought he me,” Eze_40:2 : “he brought me in the visions of God to the land of Israel.”
Ch. Eze_40:1-27. The outer gateway and court
In the 25th year of Jehoiachin’s captivity, which was the 14th year after the fall of the city (b.c. 572), the prophet fell into a prophetic trance (Eze_40:1); he seemed transported to the land of Israel and set down upon a high mountain, on which was a great building (Eze_40:2). At the gate of the building there stood a man with a line of flax in his hand and a measuring reed (Eze_40:3). The prophet is commanded closely to observe all that is shewn him, and to declare it to the house of Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 5, 6, 17, 18, 19, 28, 30, 31, 38, 39, 40, 41, 43, 44 (1) In the five and twentieth year.—It is the…
(1) In the five and twentieth year.—It is the habit of Ezekiel in giving the year to make no mention of the era from which it was reckoned; but in a few important passages (Eze_1:2; Eze_12:21, and here) it is described as “of our captivity.” This vision was seen “in the beginning of the year.” The Jews always reckoned the month Abib, or Nisan, in which the Passover was celebrated, as the beginning of the year, according to the command given in Exo_12:1, and the “tenth day” of that month was the day in which the preparations for the Passover began, and hence a most appropriate season for this vision of the Church of the future. Others consider that this was a Jubile year (for which there is no evidence); and since the Jubile began at the great fast of the Atonement, on the tenth day of the seventh month, it is thought that this is the day here intended. At a much later time the Jews sometimes reckoned the years from the Jubile, but there is nothing to show that this custom began so early. In either case the text distinctly says that it was fourteen years after the destruction of Jerusalem; a substantial period had, therefore, elapsed in which this great judgment would have produced its effect upon the minds of the exiles; there was thus now occasion for bringing before them the brighter hopes of the future.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 20, 22, 24, 26, 28, 32, 35, 38, 39, 43, 44, 45, 46, 47, 48, 49 The magnificent temple-vision, as it is usually styled, a…
The magnificent temple-vision, as it is usually styled, a description of which forms the closing section of this book (Ezekiel 40-48.), was the last extended" word" communicated to the prophet, and was given him in the five and twentieth year of the Captivity, i.e. about B.C. 575. Two years later he received a brief revelation concerning Egypt, which, in compiling his volume, he incorporated with the other prophecies relating to the same subject. (Eze_29:17-21) Of the present oracle as a whole the significance will be best understood when its several parts have been examined in detail. Meanwhile it may suffice to note that it manifestly connects itself with the promise in Eze_37:27, Eze_37:28, and forms an appropriate conclusion to the series of consolatory predictions which the prophet began to utter when tidings came to him that the city was smitten. (Eze_33:22, Eze_33:28) Having set forth the moral and spiritual conditions upon which alone restoration was possible for Israel, (Eze 33) announced the destruction of all Israel"s ancient enemies, of whom Edom was the standing type, (Eze 35) foretold the dawning of a better day for Israel, (Eze 36) when she should be resuscitated, reunited, and re-established in her old land, with Jehovah"s sanctuary in its midst, (Eze 37) and predicted the utter and final overthrow of all future combinations of hostile powers against her, (Eze 38 Eze 39) the prophet proceeds to develop the thought to which he has already alluded, that of Israel"s re-establishment in Canaan, and to sketch an outline of the reorganized community or kingdom of God as that had been shown him in vision. His material he arranges in three main divisions, speaking first of a re-erected temple (Ezekiel 40-43), next of a reorganized worship (Ezekiel 44-46.), and lastly of a redistributed territory. (Eze 47 Eze 48) That Ezekiel, sorrowing over the first Israel"s glories which had vanished with the fall of Jerusalem and the burning of her temple, and filled with eager anticipations of the golden era which was then beginning to loom up before him in ever fairer proportions and brighter colors that Ezekiel himself may have inwardly believed or hoped the picture he was then placing on his canvas would be ultimately realized upon the old soil, is by no means improbable; that the Holy Spirit, the real Author of the temple-vision, was drafting for the new Israel, soon to arise from the ashes of the old, a fresh religious and political constitution, which could not be satisfied with any merely local, temporal, and material realization, such as might be given to it in Palestine on the close of the exile, but reached out to something larger, broader, and more spiritual, even to the Israel of Messianic times, i.e. to the Church of God in Christian ages; that the Holy Spirit had some such design is at least an idea which one might be pardoned for enter-raining. (For the different views which have been held as to the proper interpretation of this vision, see note at the end of Eze 48)
Vers. 1-4. The introduction to the vision.
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In the five and twentieth year of our captivity; i.e. in B.C. 575, assuming Jehoiakin"s deportation to have taken place B.C. 600, i.e. in the fiftieth year of the prophet"s age, in the twenty-fifth of his prophetic calling, and in the fourteenth after the fall of Jerusalem. As the last note of time was the twelfth year, (Eze_32:17) it may be assumed the interval was largely occupied in receiving and delivering the prophecies that fall between those dates, though it is more than likely a period of silence preceded the vision of which this last section of the book preserves an account. If not the last of the prophet"s utterances, (see Eze_29:17) it was beyond question the grandest and most momentous. Accordingly, the prophet notes with his customary exactness that the vision came to him in the beginning of the year, which Hitzig, whom Dr. Currey, in the "Speaker"s Commentary" follows, believes to have been a jubilee year, which began on the tenth day of the seventh month. As, however, the practice of commencing the year with this month was not introduced among the Jews till after the exile, and as Ezekiel everywhere follows the purely Mosaic arrangement of the year, the presumption is that the beginning of the year here alluded to was the month Abib, and that the tenth day of the month was the day on which the Torah enjoined the selection of a lamb for the Passover. Indeed, the two clauses in Ezekiel read like an abbreviation of the Mosaic statute. (Exo_12:2, Exo_12:3) a circumstance sufficiently striking and probably significant, though emphasis should not, with Hengstenberg, be laid upon the fact that every word in Ezekiel"s copy is found in the Exodus original. On that day, which was the anniversary of the beginning of a merciful deliverance to Israel in Egypt, of the initial step in a gracious process of transforming Pharaoh"s captives into a nation, on that day (for emphasis the selfsame day, as in Eze_24:2) the prophet"s soul was rapt into an ecstasy, (see on Eze_1:3) in which he seemed to be transported thither, i.e. towards the smitten city, and a disclosure made to him concerning that new community which Jehovah was about to form out of old Israel.
HOMILIES BY J.D. DAVIES Vers. 1-4. Vision of the new temple.
These visions of the restored temple are a fitting close to this series of revelations. The opening visions displayed the righteous God marching forth in majestic splendor to vindicate himself. His vast army is at hand to execute his royal will. Now the will of God upon Israel is accomplished. Exile has done its gracious work. The old love of idolatry is killed. In vision at least the people have returned in loyalty to their own King. A regeneration of heart and life has occurred. Bright prospects of return to Palestine open before them. God has pledged himself to reinstate them permanently in Judea. There remains only one thought it concerns their temple. This had been the visible symbol of their elevation and their strength. Shall their temple lift its royal domes heavenward again?
I RIGHT ASPIRATIONS QUALIFY MEN TO RECEIVE FRESH REVELATIONS FROM GOD. The frame of thought and feeling in Ezekiel"s mind was an essential condition for obtaining this vision. Natural principles prevailed then as now. Ezekiel was by birth and office a priest. Nor was he, as many had been, a priest simply by hereditary right. He was in every fiber of his nature a priest. His soul yearned to see Jehovah enthroned in his temple at Jerusalem. He yearned to take his proper place at the altars of the Most High. The visions and promises God had vouchsafed to him touching the reoccupation of the land had revived his hopes. He longed to see the gracious promise fulfilled. To Ezekiel, in this state of sanguine hopefulness, the new vision came. Earnest zeal for God"s glory is a condition essential to gain further knowledge of his will. "The secret of the Lord is with them that fear him, and he will show to them his covenant." As steel points draw off the electric fluid, so a state of childlike affection draws down communications from God.
II FOR EVERY KIND OF ENTERPRISE GOD HAS WELLEQUIPPED SERVANTS. As soon as Ezekiel was transported in vision to Mount Zion, lo! there was a heavenly messenger furnished with plans for the new temple. Without doubt the unfallen angels have differences of character and differences of endowment as Feat as appear among men. Very likely qualities of mind are even more varied and diverse in heaven than upon earth. Gabriel is described to us as the presence-angel a sort of prime minister. Michael is always spoken of as engaging in battle for Jehovah a commander-in-chief in the army of God. Some angels at least have gifts of music and of song. This visitor from the heavenly realm who met Ezekiel on the mount was endowed with architectural skill, and unfolded specifications and plans for the house of God. "His appearance was like the appearance of brass steadfast, durable, irresistible. His qualities were the very opposite of a weak, timid, vacillating person. The circumstances were such that severe opposition was expected, and the architect of God was well-prepared for his task. So has it always been in human history. Gideon was the man for his times. Elijah was well adapted for his age. Paul well fitted the niche he occupied.
III TO RECEIVE REVELATIONS FROM GOD EVERY HUMAN ORGAN MUST BE ACTIVE. "Behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee." The eye and the ear are the channels through which we obtain the raw material of information, which is manufactured into wisdom by the machinery of the mind. God does degrade men by using them only as machines. He will not do for them what they can do for themselves. He will give no premium to indolence. By the diligent use of our highest faculties we rise into higher states of life and joy. It was after a season of prayer that Jesus was transfigured. While David "mused, the fire burned." He that uses well his ten talents obtains largest reward. The eunuch was diligently scanning the Scriptures when the interpreter came to him. While Daniel was speaking in prayer, Gabriel arrived to unfold the heavenly mysteries. We do not receive larger and clearer revelation from God because our minds and hearts are not open wide to receive it. The oil stayed because there was no empty vessel.
IV DIVINE KNOWLEDGE IS GIVEN THAT IT MAY BE COMMUNICATED. "Declare all that thou seest to the house of Israel." In the kingdom of God no form of selfishness is tolerated. Every man receives in order that he may distribute. This is God"s great principle of economy. He kindles the light on one point, that from this point other torches may be lighted. "Freely ye have received, freely give." The fount of know ledge is fed by what it gives out, as well as by what it receives. By virtue of St. Paul"s possession of the gospel mysteries he counted himself a debtor both to the Greek and to the barbarian. Men of God are stewards of spiritual blessing, God"s almoners to the world. God has enlightened us that the light may shine out upon others. God has enriched us that we may enrich the poor. God has filled us with sacred comfort that we may comfort the distressed. God has made his servants trustees for humanity. "No man liveth unto himself; no man dieth unto himself. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 4, 49 A measuring reed.
Eze_40:2-3
A measuring reed.
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The measuring reed
It is a complex and mysterious thing,--this human life which it is appointed us to live. At first glance it seems as if it were simply the outflowing of ourselves from day to day, very much as water flows from a jar, without effort or design or law of movement, Take the history of a day, or the larger history of a life from the cradle to the grave; what subtle breaths of desire, of affection and repulsion determine its movements! What accidents, casual contacts, unexpected pressures of circumstance carve its outlines! Day by day the tapestry is woven. We cannot stop the play of the loom. But what a wilderness of aimless lines comes out in the fabric! What a blur of unfinished patterns, overlying each other! What a tangle of broken threads! But a deeper glance reveals to us the persistent and inexorable action of law in the shaping of our life. Indeed it is easy to formulate a theory of life in which it seems as if it were all law, nothing but law, law that crushed all freedom and spontaneity out of life. This happens when you try to reduce life to a department of physics. You find everywhere law; only the law lies not so much in the life as in the things that press upon it and give it direction. The water that flows from a jar falls and sparkles and runs on the ground with no choice of its own. Every drop is the slave of law. So it seems when we look upon life and treat it as a chapter of mechanics; as if it were simply the product of the forces that beat upon it, as if the measure of the forces gave the measure of the life, as if the colours and shapes it takes in its outflow were all determined by the angle of the sunbeam that strikes it, and the lay of the ground where it falls. It is evident that this conception of life is inadequate and false. It is all the more dangerous, because it falls in with a current fashion of thought and contains a half-truth. We read so much nowadays of force and law, that it is natural to speak of the energy of life under these terms; only, if we take our conceptions of force and law entirely from the physical world, we reduce all the intricate and mysterious movement of life to the irresponsible throbbings of a machine. The life which each of us is living is neither a formless, accidental jumble of thoughts, words and deeds, which link themselves together without any compelling force or law of combination; nor is it the fixed and inevitable result of forces that lie outside the domain of the will, and that beat resistlessly upon our life for good or evil. There is both freedom and law in our life; freedom working within law, along the lines of law. Every human life is a structure like that temple in the prophets dream. It is built up stone by stone. And every stone has a meaning. It falls into its place in obedience to a law. The design of the structure determines the position of the stone. The building grows according to the law of the design. But what determines the design? Here is where the element of choice comes in. We can choose one design or another. But the design once chosen determines the character of the building. It gives the law of measurement to every stone and door post and pinnacle. It is like a man with a measuring reed standing in the gate. Now there are certain things which, you will agree with me, fall entirely within our choice, which have such power and influence in the shaping of character that they become the measuring reeds of life. They give the design on the lines of which the structure of the life is built. One of these things is a mans estimate of himself. What a man holds himself to be, he tries to be, and in the long run becomes. If he count himself a cur, his life will be a kennel, whatever money he may lavish on it and however richly he may decorate it. If he recognise and hold himself true to a royalty of soul, his life will be a palace. Though it have the dimensions of a hut, and the roof cover but a single room, that room will be a throne chamber. Have you never noticed how Christ, in His effort to lift men to higher levels of life, kept in sight this law? Never was such dignity dreamed for human nature as He gave to it. He called men Gods children. And all, that He might win them to a life that had the purity and beauty of God in it, a life that should be worthy of the sons of God. Christ recognised the law: man is the measure of his life. His estimate of his own worth gives the quality of his daily deed and word. The law runs from the sublime heights to which Christ carried it, to the beaten paths where men pass to and fro on the business of the world. If you hold yourself copper, your life will be copper. If you count yourself gold and diamond, your life will be gold and diamond. You must first estimate yourself as something cheap and mean, before you can sell yourself to a cheap and mean sin. But there is another measuring reed of life. As he goes on with the years, every man makes not only an estimate of himself, but also a philosophy of life. If we choose to explain life as a selfish, brutal struggle for existence, as a dull, lingering misery to be borne simply with patience or defiance, as a hunt for pleasurable sensations, as a plot for the mastery of our fellows, as a school for the education of character, as an opportunity of lighting up this earth with something of the life that pulses in the heart of God; in every case, life rises up and answers: Yes, that is my explanation of myself. I can furnish proofs of your theory. You have translated the cipher on my heart. Take me, read me, treat me as you choose; I will supply you with plenty of facts to substantiate your philosophy of me. Life echoes back our own answer. She comes to us and sits down by us and goes to and fro over our threshold, in the very feature, step, and accent of our theory. The smallest details of life take tone and colour from our creed. Our life makes a constant effort to adjust itself to our theory. How can it be otherwise? Our theory is a measuring reed, with which we stand in the gate, and which we apply to every stone and beam that go into the structure of our life. Is it any wonder that the whole structure is simply a sort of flower, which has blossomed on the stalk of our measuring reed? (W. W. Battershall, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Ezekiel 40-43
THE SANCTUARY
Ezekiel 40-43
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THE fundamental idea of the theocracy as conceived by Ezekiel is the literal dwelling of Jehovah in the midst of His people. The Temple is in the first instance Jehovahs palace, where He manifests His gracious presence by receiving the gifts and homage of His subjects. But the enjoyment of this privilege of access to the presence of God depends on the fulfilment of certain conditions which, in the prophets view, had been systematically violated in the arrangements that prevailed under the first Temple. Hence the vision of Ezekiel is essentially the vision of a Temple corresponding in all respects to the requirements of Jehovahs holiness, and then of Jehovahs entrance into the house so prepared for His reception. And the first step towards the realisation of the great hope of the future was to lay before the exiles a full description of this building, so that they might understand the conditions on which alone Israel could be restored to its own land.
To this task the prophet addresses himself in the first four of the chapters before us, and he executes it in a manner which, considering the great technical difficulties to be surmounted, must excite our admiration. He tells us first in a brief introduction how he was transported in prophetic ecstasy to the land of Israel, and there on the site of the old Temple, now elevated into a "very high mountain," he sees before him an imposing pile of buildings like the building of a city (Eze_40:2). It is the future Temple, the city itself having been removed nearly two miles to the south. At the east gate he is met by an angel, who conducts him from point to point of the buildings, calling his attention to significant structural details, and measuring each part as he goes along with a measuring-line, which he carries in his hand. It is probable that the whole description would be perfectly intelligible but for the state of the text, which is defective throughout and in some places hopelessly corrupt. This is hardly surprising when we con-sitter the technical and unfamiliar nature of the terms employed; but it has been suspected that some parts have been deliberately tampered with in order to bring them into harmony with the actual construction of the second Temple. Whether that is so or not, the description as a whole remains in its way a masterpiece of literary exposition, and a remarkable proof of the versatility of Ezekiels accomplishments. When it is necessary to turn himself into an architectural draughtsman he discharges the duty to perfection. No one can study the detailed measurements of the buildings without being convinced that the prophet is working from a ground plan which he has himself prepared; indeed his own words leave no doubt that this was the case. {see Eze_43:10-11} And it is a convincing demonstration of his descriptive powers that we are able, after the labours of many generations of scholars, to reproduce this plan with a certainty which, except with regard to a few minor features, leaves little to be desired. It has been remarked as a curious fact that of the three temples mentioned in the Old Testament the only one of whose construction we can form a clear conception is the one that was never built; (Gautier, "La Mision du Prophete Ezekiel." p. 118). and certainly the knowledge we have of Solomons Temple from the first book of Kings is very incomplete compared with what we know of the Temple which Ezekiel saw only in vision.
It is impossible in this chapter to enter into all the minutiae of the description, or even to discuss all the difficulties of interpretation which arise in connection with different parts. Full information of these points will be found in short compass in Dr. Davidsons commentary on the passage. All that can be attempted here is to convey a general idea of the arrangements of the various buildings and courts of the sanctuary, and the extreme care with which they have been thought out by the prophet. After this has been done we shall try to discover the meaning of these arrangements in so far as they differ from the model supplied by the first Temple.
I.
Let the reader, then, after the manner of Euclid, draw a straight line A B, and describe thereon a square A B C D. Let him divide two adjacent sides of the square (say A B and A D) into ten equal parts, and let lines be drawn from the points of section parallel to the sides of the square in both directions. Let a side of the small squares represent a length of fifty cubits, and the whole consequently a square of five hundred cubits. It will now be found that the bounding lines of Ezekiels plan run throughout on the lines of this diagram; and this fact gives a better idea than anything else of the symmetrical structure of the Temple and of the absolute accuracy of the measurements. The sides of the large square represent of course the outer boundary of the enclosure, which is formed by a wall six cubits thick and six high. Its sides are directed to the four points of the compass, and at the middle of the north, east, and south sides the wall is pierced by the three gates, each with an ascent of seven steps outside. The gates, however, are not mere openings in the wall furnished with doors, but covered gateways, similar to those that penetrate the thick wall of a fortified town. In this case they are large separate buildings projecting into the court to a distance of fifty cubits, and twenty-five cubits broad, exactly half the size of the Temple proper. On either side of the passage are three recesses in the wall six cubits square, which were to be used as guardrooms by the Temple police. Each gateway terminates towards the court in a large hall called "the porch," eight cubits broad (along the line of entry) by twenty long (across): the porch of the east gate was reserved for the use of the prince; the purpose of the other two is nowhere specified.
Passing through the eastern gateway, the prophet stands in the outer court of the Temple, the place where the people assembled for worship. It seems to have been entirely destitute of buildings, with the exception of a row of thirty cells along the three walls in which the gates were. The outer margin of the court was paved with stone up to the line of the inside of the gateways (i.e., fifty cubits, less the thickness of the outer wall); and on this pavement stood the cells, the dimensions of which, however, are not given. There were, moreover, in the four corners of the court rectangular enclosures forty cubits by thirty, where the Levites were to cook the sacrifices of the people. {Eze_46:21-24} The purpose of the cells is nowhere specified; but there is little doubt that they were intended for those sacrificial feasts of a semiprivate character which had always been a prominent feature of the Temple worship. From the edge of the pavement to the inner court was a distance of a hundred cubits; but this space was free only on three sides, the western side being occupied by buildings to be afterwards described.
The inner court was a terrace standing probably about five feet above the level of the outer, and approached by flights of eight steps at the three gates. It was reserved for the exclusive use of the priests. It had three gateways in a line with those of the outer court, and precisely similar to them, with the single exception that the porches were not, as we might have expected, towards the inside, but at the ends next to the outer court. The free space of the inner court, within the line of the gateways, was a square of a hundred cubits, corresponding to the four middle squares of the diagram. Right in the middle, so that it could be seen through the gates, was the great altar of burnt-offering, a huge stone structure rising in three terraces to a height apparently of twelve cubits and having a breadth and length of eighteen cubits at the base. That this, rather than the Temple, should be the centre of the sanctuary; corresponds to a consciousness in Israel that the altar was the one indispensable requisite for the performance of sacrificial worship acceptable to Jehovah. Accordingly, when the first exiles returned to Jerusalem, before they were in a position to set about the erection of the Temple, they reared the altar in its place, and at once instituted the daily sacrifice and the stated order of the festivals. And even in Ezekiels vision we shall find that the sacrificial consecration of the altar is considered as equivalent to the dedication of the whole sanctuary to the chief purpose for which it was erected. Besides the altar there were in the inner court certain other objects of special significance for the priestly and sacrificial service. By the side of the north and south gates were two cells or chambers opening towards the middle space. The purpose for which these cells were intended clearly points to a division of the priesthood (which, however, may have been temporary and not permanent) into two classes-one of which was entrusted with the service of the Temple, and the other with the service of the altar. The cell on the north, we are told, was for the priests engaged in the service of the house, and that on the south for those who officiated at the altar. {Eze_40:45-46} There is mention also of tables on which different classes of sacrificial victims were slaughtered, and of a chamber in which the burnt-offering was washed; {Eze_40:38-43} but so obscure is the text of this passage that it cannot even be certainly determined whether these appliances were situated at the east gate or the north gate, or at each of the three gates.
The four small squares immediately adjoining the inner court on the west are occupied by the Temple proper and its adjuncts. The Temple itself stands on a solid basement six cubits above the level of the inner court, and is reached by a flight of ten steps. The breadth of the basement (north to south) is sixty cubits: this leaves a free space of twenty cubits on either side, which is really a continuation of the inner court, although it bears the special name of the gizra ("separate place"). In length the basement measures a hundred and five cubits, projecting, as we immediately see, five cubits into the inner court in front. The inner space of the Temple was divided, as in Solomons Temple, into three compartments, communicating with each other by folding-doors in the middle of the partitions that separated them. Entering by the outer door on the east, we come first to the vestibule, which is twenty cubits broad (north to south) by twelve cubits east to west. Next to this is the hall or "palace" (hekal), twenty cubits by forty. Beyond this again is the innermost shrine of the Temple. the Most Holy Place, where the glory of the God of Israel is to take the place occupied by the ark and cherubim of the first Temple. It is a square of twenty cubits; but Ezekiel, although himself a priest, is not allowed to enter this sacred space; the angel goes in alone, and announces the measurements to the prophet, who waits without in the great hall of the Temple. The only piece of furniture mentioned in the Temple is an altar or table in the hall, immediately in front of the Most Holy Place. {Eze_41:22} The reference is no doubt to the table on which the shewbread was laid out before Jehovah. {cf. Exo_25:23-30} Some details are also given of the wood-carving with which the interior was decorated, {Eze_41:16-20; Eze_41:25} consisting apparently of cherubs and palm trees in alternate panels. This appears to be simply a reminiscence of the ornamentation of the old Temple, and to have no direct religious significance in the mind of the prophet.
The Temple was enclosed first by a wall six cubits thick, and then on each side except the east by an outer wall of five cubits, separated from the inner by an interval of four cubits. This intervening space was divided into three ranges of small cells rising in three stories one over another. The second and third stories were somewhat broader than the lowest, the inner wall of the house being contracted so as to allow the beams to be laid upon it without breaking into its surface. We must further suppose that the inner wall rose above the cells and the outer wall, so as to leave a clear space for the windows of the Temple. The entire length of the Temple on the outside is a hundred cubits, and the breadth fifty cubits. This leaves room for a passage of five cubits broad round the edge of the elevated platform on which the main building stood. The two doors which gave access to the cells opened on this passage, and were placed in the north and south sides of the outer wall. There was obviously no need to continue the passage round the west side of the house, and this does not appear to be contemplated.
It will be seen that there still remains a square of a hundred cubits behind the Temple, between it and the west wall. The greater part of this was taken up by a structure vaguely designated as the "building" (binya or binyan), which is commonly supposed to have been a sort of lumber-room, although its function is not indicated. Nor does it appear whether it stood on the level of the inner court or of the outer. But while this building fills the whole breadth of the square from north to south (a hundred cubits), the other dimension (east to west) is curtailed by a space of twenty cubits left free between it and the Temple, the gizra (see supra) being thus continuous round three sides of the house.
The most troublesome part of the description is that of two blocks of cells situated north and south of the Temple building. {Eze_42:1-14} It seems clear that they occupied the oblong spaces between the gizra north and south of the Temple and the walls of the inner court. Their length is said to be a hundred cubits, and their breadth fifty cubits. But room has to be found for a passage ten cubits broad and a hundred long, so that the measurements do not exhibit in this case Ezekiels usual accuracy. Moreover, we are told that while their length facing the Temple was a hundred cubits, the length facing the outer court was only fifty cubits. It is extremely difficult to gain a clear idea of what the prophet meant. Smend and Davidson suppose that each block was divided longitudinally into two sections, and that the passage of ten cubits ran between them from east to west. The inner section would then be a hundred cubits in length and twenty in breadth. But the other section towards the outer court would have only half this length, the remaining fifty cubits along the edge of the inner court being protected by a wall. This is perhaps the best solution that has been proposed, but one can hardly help thinking that if Ezekiel had had such an arrangement in view he would have expressed himself more clearly. The one thing that is perfectly unambiguous is the purpose for which these cells were to be used. Certain sacrifices to which a high degree of sanctity attached were consumed by the priests, and being "most holy" things they had to be eaten in a holy place. These chambers, then, standing within the sacred enclosure of the inner court, were assigned to the priests for this purpose. In them also the priests were to deposit the sacred garments in which they ministered, before leaving the inner court to mingle with the people.
II.
Such, then, are the leading features presented by Ezekiels description of an ideal sanctuary. What are the chief impressions suggested to the mind by its perusal? The fact no doubt that surprises us most is that our attention is almost exclusively directed to the ground-plan of the buildings. It is evident that the prophet is indifferent to what seems to us the noblest element of ecclesiastical architecture, the effect of lofty spaces on the imagination of the worshipper. It is no part of his purpose to inspire devotional feeling by the aid of purely aesthetic impressions. "The height, the span, the gloom, the glory" of some venerable Gothic cathedral do not enter into his conception of a place of worship. The impressions he wishes to convey, although religious, are intellectual rather than aesthetic, and are such as could be expressed by the sharp outlines and mathematical precision of a ground-plan. Now of course the sanctuary was, to begin with, a place of sacrifice, and to a large extent its arrangements were necessarily dictated by a regard for practical convenience and utility. But leaving this on one side, it is obvious enough that the design is influenced by certain ruling principles, of which the most conspicuous are these three: separation, gradation, and symmetry. And these again symbolise three aspects of the one great idea of holiness, which the prophet desired to see embodied in the whole constitution of the Hebrew state as the guarantee of lasting fellowship between Jehovah and Israel.
In Ezekiels teaching on the subject of holiness there is nothing that is absolutely new or peculiar to himself. That Jehovah is the one truly holy Being is the common doctrine of the prophets, and it means that He alone unites in Himself all the attributes of true Godhead. The Hebrew language does not admit of the formation of an adjective from the name for God like our word "divine," or an abstract noun corresponding to "divinity." What we denote by these terms the Hebrews expressed by the words qadosh, " holy," and qodesh, " holiness." All that constitutes true divinity is therefore summed up in the Old Testament idea of the holiness of God. The fundamental thought expressed by the word when applied to God appears to be the separation or contrast between the divine and the human-that in God which inspires awe and reverence on the part of man, and forbids approach to Him save under restrictions which flow from the nature of the Deity. In the light of the New Testament revelation we see that the only barrier to communion with God is sin; and hence to us holiness, both in God and man, is a purely ethical idea denoting moral purity and perfectness. But under the Old Testament access to God was hindered not only by sin, but also by natural disabilities to which no moral guilt attaches. The idea of holiness is therefore partly ethical and partly ceremonial, physical uncleanness being as really a violation of the divine holiness as offences against the moral law. The consequences of this view appear nowhere more clearly than in the legislation of Ezekiel. His mind was penetrated with the prophetic idea of the unique divinity or holiness of Jehovah, and no one can doubt that the moral attributes of God occupied the supreme place in his conception of what true Godhead is. But along with this he has a profound sense of what the nature of Jehovah demands in the way of ceremonial purity. The divine holiness, in fact, contains a physical as well as an ethical element; and to guard against the intrusion of anything unclean into the sphere of Jehovahs worship is the chief design of the elaborate system of ritual laws laid down in the closing chapters of Ezekiel. Ultimately no doubt the whole system served a moral purpose by furnishing a safeguard against the introduction of heathen practices into the worship of Israel. But its immediate effect was to give prominence to that aspect of the idea of holiness which seems to us of least value, although it could not be dispensed with so long as the worship of God took the form of material offerings at a local sanctuary.
Now, in reducing this idea to practice, it is obvious that everything depends on the strict enforcement of the principle of separation that lies at the root of the Hebrew conception of holiness. The thought that underlies Ezekiels legislation is that the holiness of Jehovah is communicated in different degrees to everything connected with His worship, and in the first instance to the Temple, which is sanctified by His presence. The sanctity of the place is of course not fully intelligible apart from the ceremonial rules which regulate the conduct of those who are permitted to enter it. Throughout the ancient world we find evidence of the existence of sacred enclosures which could only be entered by those who fulfilled certain conditions of physical purity. The conditions might be extremely simple, as when Moses was commanded to take his shoes off his feet as he stood within the holy ground on Mount Sinai. But obviously the first essential of a permanently sacred place was that it should be definitely marked off from common ground, as the sphere within which superior requirements of holiness became binding. A holy place is necessarily a place "cut off," separated from ordinary use and guarded from intrusion by supernatural sanctions. The idea of the sanctuary as a separate place was therefore perfectly familiar to the Israelites long before the time of Ezekiel, and had been exhibited in a lax and imperfect way in the construction of the first Temple. But what Ezekiel did was to carry out the idea with a thoroughness never before attempted, and in such a way as to make the whole arrangements of the sanctuary an impressive object lesson on the holiness of Jehovah.
How important this notion of separateness was to Ezekiels conception of the sanctuary is best seen from the emphatic condemnation of the arrangement of the old Temple pronounced by Jehovah Himself on His entrance into the house:
"Son of man, [hast thou seen] (So in the LXX) the place of My throne, and the place of the soles of My feet, where I shall dwell in the midst of the children of Israel for ever? No longer shall the house of Israel defile My holy name, they and their kings, by their whoredom [idolatry], and by the corpses of their kings in their death; by placing their threshold alongside of My threshold, and their post beside My post, with only the wall between Me and them, and defiling My holy name by their abominations which they committed; so that I consumed them in My anger. But now they must remove their whoredom and the corpses of their kings from Me, and I will dwell amongst them for ever". {Eze_43:7-9}
There is here a clear allusion to defects in the structure of the Temple which were inconsistent with a due recognition of the necessary separation between the holy and the profane. {Eze_42:20} It appears that the first Temple had only one court, corresponding to the inner court of Ezekiels vision. What answered to the outer court was simply an enclosure surrounding, not only the Temple, but also the royal palace and the other buildings of state. Immediately adjoining the Temple area on the south was the court in which the palace stood, so that the only division between the dwelling-place of Jehovah and the residence of the kings of Judah was the single wall separating the two courts. This of itself was derogatory to the sanctity of the Temple, according to the enhanced idea of holiness which it was Ezekiels mission to enforce. But the prophet touches on a still more flagrant transgression of the law of holiness when he speaks of the dead bodies of the kings as being interred in the neighbourhood of the Temple. Contact with a dead body produced under all circumstances the highest degree of ceremonial uncleanness, and nothing could have been more abhorrent to Ezekiels priestly sense of propriety than the close proximity of dead mens bones to the house in which Jehovah was to dwell. In order to guard against the recurrence of these abuses in the future it was necessary that all secular buildings should be removed to a safe distance from the Temple precincts. The "law of the house" is that "upon the top of the mountain it shall stand, and all its precincts round about shall be most holy". {Eze_43:12} And it is characteristic of Ezekiel that the separation is effected, not by changing the situation of the Temple, but by transporting the city bodily to the southward; so that the new sanctuary stood on the site of the old, but isolated from the contact of that in human life which was common and unclean.
The effect of this teaching, however, is immensely enhanced by the principle of gradation, which is the second feature exhibited in Ezekiels description of the sanctuary. Holiness, as a predicate of persons or things, is after all a relative idea. That which is "most holy" in relation to the profane everyday life of men may be less holy in comparison with something still more closely associated with the presence of God. Thus the whole land of Israel was holy in contrast with the world lying outside. But it was impossible to maintain the whole land in a state of ceremonial purity corresponding to the sanctity of Jehovah. The full compass of the idea could only be illustrated by a carefully graded series of sacred spaces, each of which entailed provisions of sanctity peculiar to itself. First of all an "oblation" is set apart in the middle of the tribes; and of this the central portion is assigned for the residence of the priestly families. In the midst of this, again, stands the sanctuary with its wall and precinct, dividing the holy from the profane. {Eze_42:20} Within the wall are the two courts, of which the outer could only be trodden by circumcised Israelites and the inner only by the priests. Behind the inner court stands the Temple house, cut off from the adjoining buildings by a "separate place," and elevated on a platform, which still further guards its sanctity from profane contact. And finally the interior of the house is divided into three compartments, increasing in holiness in the order of entrance-first the porch, then the main hall, and then the Most Holy Place, where Jehovah Himself dwells. It is impossible to mistake the meaning of all this. The practical object is to secure the presence of Jehovah against the possibility of contact with those sources of impurity which are inseparably bound up with the incidents of mans natural existence on earth.
Before we pass on let us return for a moment to the primary notion of separation in space as an emblem of the Old Testament conception of holiness. What is the permanent religious truth underlying this representation? We may find it in the idea conveyed by the familiar phrase "draw near to God." What we have just seen reminds us that there was a stage in the history of religion when these words could be used in the most literal sense of every act of complete worship. The worshipper actually came to the place where God was; it was impossible to realise His presence in any other way. To us the expression has only a metaphorical value; yet the metaphor is one that we cannot dispense with, for it covers a fact of spiritual experience. It may be true that with God there is no far or near, that He is omnipresent, that His eyes are in every place beholding the evil and the good; But what does that mean? Not surely that all men everywhere and at all times are equally under the influence of the divine Spirit? No; but only that God may be found in any place by the soul that is open to receive His grace and truth, that place has nothing to do with the conditions of true fellowship with Him. Translated into terms of the spiritual life, drawing near to God denotes the act of faith or prayer or consecration, through which we seek the manifestation of His love in our experience. Religion knows nothing of "action at a distance"; God is near in every place to the soul that knows Him, and distant in every place from the heart that loves darkness rather than light.
Now when the idea of access to God is thus spiritualised the conception of holiness is necessarily transformed, but it is not superseded. At every stage of revelation holiness is that "without which no man shall see the Lord." {Heb_12:14} In other words, it expresses the conditions that regulate all true fellowship with. God. So long as worship was confined to an earthly sanctuary these conditions were, so to speak, materialised. They resolved themselves into a series of "carnal ordinances"-gifts and sacrifices, meats, drinks, and divers washings-that could never make the worshipper perfect as touching the conscience. These things were "imposed until a time of reformation," the "Holy Ghost this signifying, that the way into the holy place had not been made manifest while as the first tabernacle was yet standing." {Heb_9:8-10} And yet when we consider what it was that gave such vitality to that persistent sense of distance from God, of His unapproachableness, of danger in contact with Him, what it was that inspired such constant attention to ceremonial purity in all ancient religions, we cannot but see that it was the obscure workings of the conscience, the haunting sense of moral defect cleaving to a mans common life and all his common actions. In heathenism this feeling took an entirely wrong direction; in Israel it was gradually liberated from its material associations and stood forth as an ethical fact. And when at last Christ came to reveal God as He is, He taught men to call nothing common or unclean. But He taught them at the same time that true holiness can only be attained through His atoning sacrifice, and by the indwelling of that Spirit which is the source of moral purity and perfection in all His people. These are the abiding conditions of fellowship with the Father of our spirits; and under the influence of these great Christian facts it is our duty to perfect holiness in the tear of God.
III.
No sooner has the prophet completed his tour of inspection of the sacred buildings than he is conducted to the eastern gate to witness the theophany by which the Temple is consecrated to the service of the true God.
"He (the angel) led me to the gate that looks eastward, and, lo, the glory of the God of Israel came from the east; its sound was as the sound of many waters, and the earth shone with its glory. The appearance which I saw was like that which I had seen when He came to destroy the city, and like the appearance which I saw by the river Kebar, and I fell on my face. And the glory of Jehovah entered the house by the gate that looks towards the east. The Spirit caught me up, and brought me to the inner court; and, behold, the glory of Jehovah filled the house. Then I heard a voice from the house speaking to me-the man was standing beside me-and saying, Son of man. hast thou seen the place of My throne, and the place of the soles of My feet, where I shall dwell in the midst of the children of Israel for ever?". {Eze_43:1-7}
This great scene, so simply described, is really the culmination of Ezekiels prophecy. Its spiritual meaning is suggested by the prophet himself when he recalls the terrible act of judgment which he had seen in vision on that very spot some twenty years before (Ezekiel 9-11). The two episodes stand in clear and conscious parallelism with each other. They represent in dramatic form the sum of Ezekiels teaching in the two periods into which his ministry was divided. On the former occasion he had witnessed the exit of Jehovah from a Temple polluted by heathen abominations and profaned by the presence of men who had disowned the knowledge of the Holy One of Israel. The prophet had read in this the death sentence of the old Hebrew state, and the truth of his vision had been established in the tale of horror and disaster which the subsequent years had unfolded. Now he has been privileged to see the return of Jehovah to a new Temple, corresponding in all respects to the requirements of His holiness; and he recognises it as the pledge of restoration and peace and all the blessings of the Messianic age. The future worshippers are still in exile bearing the chastisement of their former iniquities; but "the Lord is in His holy Temple," and the dispersed of Israel shall yet be gathered home to enter His courts with praise and thanksgiving.
To us this part of the vision symbolises, under forms derived from the Old Testament economy, the central truth of the Christian dispensation. We do no injustice to the historic import of Ezekiels mission when we say that the dwelling of Jehovah in the midst of His people is an emblem of reconciliation between God and man, and that his elaborate system of ritual observances points towards the sanctification of human life in all its relations through spiritual communion with the Father revealed in our Lord Jesus Christ. Christian interpreters have differed widely as to the manner in which the vision is to be realised in the history of the Church; but on one point at least they are agreed, that through the veil of legal institutions the prophet saw the day of Christ. And although Ezekiel himself does not distinguish between the symbol and the reality, it is nevertheless possible for us to see, in the essential ideas of his vision, a prophecy of that eternal union between God and man which is brought to pass by the work of Christ.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 THE IDEAL TEMPLE OF THE FUTURE (Chap. 40)
THE IDEAL TEMPLE OF THE FUTURE (Chap. 40)
EXEGETICAL NOTES.—Eze_40:1. “In the five and twentieth year.” The fiftieth year from the 18th of Josiah, the year of his memorable passover (2Ki_22:12). The jubilee year began with the month of Tisri, on the tenth day of which was the day of atonement. God allowed the prophet to see the Temple and the future freedom of Israel on the day of jubilee because then servants became free, and on the day of atonement because then the sins of Israel are forgiven. “In the fourteenth year after the city was smitten, in the self-same day.” The desolation of the Temple, city, and commonwealth is here recalled in vivid contrast to the glorious restoration that is to be.
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Eze_40:2. “Set me upon a very high mountain”—Moriah, very high as compared with the plains of Babylon, still more so as to its moral elevation (chaps, Eze_17:22; Eze_20:40).—“By which was as the frame of a city.” It is not a city which is seen, but a building—the Temple and its courts—like a city in its construction, surrounded by massive walls.
Eze_40:3. “Behold, there was a man.” The Old Testament manifestation of heavenly beings as men prepared men’s minds for the coming incarnation.—“Like the appearance of brass.” Brightly shining—resplendent.—“With a line of flax”—for long measurements—measuring the ground-plan.—“And a measuring reed”—used in measuring houses. It marked the straightness of the walls. To measure implied a separation to sacred purposes.
Eze_40:5. “By the cubit and a handbreadth.” Measures were mostly taken from the human body. The greater cubit, the length from the elbow to the end of the middle finger, a little more than two feet; exceeding the ordinary cubit, from the elbow to the wrist, by a hand-breadth—i.e., twenty-one inches in all. The palm was the full breadth of the hand, three and a half inches. “The breadth of the building.” The boundary wall. The height and breadth of this will are given, but not the length, which is determined hereafter, and shown to enclose a square, a side of which is 500 cubits.
Eze_40:6. “The gate which looketh toward the east.” This is particularly described, all the other gate-buildings being exactly like it. The east gate was to be especially sacred, as it was through it the glory of God had departed (chap. Eze_11:23), and through it the glory was to return (chaps. Eze_43:1-2; Eze_44:2-3).
Eze_40:7. “And every little chamber was”—guard-chambers, for the use of the Levites who watched at the Temple gates, and for depositing utensils and musical instruments. In our translation the words was and were are continually introduced, but are not in the original. They would be better away. The substantives depend upon the verb measured throughout.
Eze_40:9. “And the posts thereof”—a projection like the ram’s horn. Hence in architecture a column projecting from the wall with its base, shaft, and capital, or it may be the base only, as in Eze_40:16; Eze_40:49.
Eze_40:14. “He made also.” The angel is exhibiting a newly constructed building, and therefore is said to make it.
“Narrow windows”—closed with network—the jambs sloping towards the opening. The ancients had no glass, so they had the windows latticed—narrow in the interior of the walls and widening at the exterior. This however, though common in later styles, is not in accordance with the architecture, in which all the lines were straight and the spaces rectangular. “Likewise to the arches”—the porches. The arch was at this time unknown in architecture. The word probably denotes a hall or colonnade of posts, as in Eze_40:14.
Eze_40:17. “A pavement made for the court”—tesselated mosaic. This pavement came up to the sides of the gate-buildings, and was carried along the sides of the court parallel to the boundary-wall, thus forming a border of forty-four cubits to the court.
Eze_40:18. “The lower pavement.” The outer court being lower than the inner, the pavement running round, it was naturally called the lower pavement, to distinguish it from the pavement of the inner court.
Eze_40:20-28. The north and south gates were of precisely the same dimensions as the eastern gate. In the case of the two other gates no mention is made of a building with thirty chambers, such as was found on the east side. Only one was needed, and it was assigned to the east as being the sacred quarter, and that most conveniently situated for the officiating priests.
Eze_40:31. “The arches thereof”—the porches, the columned hall. “And the going up to it had eight steps.” From the precincts to the outer court were seven steps, from the outer to the inner court eight, making together the number of the Psalms (Psalms 120-134), supposed by some to have been called Psalms of Degrees because they were sung by the choir of Levites upon the steps (degrees) of the Temple courts.
Eze_40:38. “By the posts of the gates.” By the pillars which were in front and along the sides of the gate-building. Gates must here be used for the gates proper, of which there were more than one in the gate-building.
Eze_40:39. “In the porch.” Not under the covered portico, which was only ten cubits broad, but in the angles formed by the porch and gate front.
Eze_40:43. “And within were hooks”—cooking apparatus for cooking the flesh of the sacrifices that fell to the priests. The hooks were fastened in the walls within the apartment, to hang the meat from, so as to roast it.
Eze_40:44. “The chambers of the singers.” These were Levites of particular families, those of Heman, Asaph, and Merari, whose genealogy is carefully traced up to Levi in 1Ch_6:31.
Eze_40:45. “The keepers of the charge of the house”—the priests who keep watch as guards of the Temple.
Eze_40:46. “The keepers of the charge of the altar: the sons of Zadok.” The priests were all descended from one or other of the two sons of Aaron—Eleazar and Ithamar. David distributed the priestly offices between the families of Zadok, the representative of Eleazar, and Ahimelech, the representative of Ithamar. The high-priest-hood had for many years been in the line of Ithamar, to which Eli belonged; but Solomon, removing Abiathar from the high-priesthood because of the part he took in the rebellion of Adonijah, and appointing Zadok, restored this office to the family of Eleazar. The priests who had charge of the sacrifices were distinguished from the rest of the Levitical priests as they “which come near to the Lord to minister unto Him.”
Eze_40:48. “The porch of the house.” The new chapter should begin at this verse, as here the seer passes from the court to the Temple itself, beginning with the porch. The front of the Temple porch consisted of a central opening with two columns on either side.
Eze_40:49. “By the steps”—ten steps
(70), as in the later Temple. “Pillars by the posts”—literally, to the posts, meaning that upon the bases (posts) stood shafts (pillars).
HOMILETICS
A DIVINELY INSPIRED SEER
(Eze_40:1-4)
The concluding vision of the prophet is not the least striking in the magnificent series. The poetical conception is full of boldness and grandeur, though the details are wrought out with prosaic minuteness of literalness. It is quite in keeping with the graphic style of this sublime prophet of the captivity. Ezekiel bursts upon the scene like the storm-cloud described in his first prophecy; the progress of his visions dazzles us like the revolving chromatic lights in the midst of the moving cloud, until the storm is spent, the cloud melts into space, and so much of the light remains as reveals the splendours of a city, Temple, and commonwealth illumined with the unfading glory of an ever-present God. He writes as a Jew and a priest familiar from his earliest days to the time of his opening manhood with the scenes of the Temple-worship in his ever-loved Jerusalem. The materials of his visions are drawn from the experience of his youth, when impressions are clearest and most indelible. His conception of the Temple of the future is therefore an enlargement of the one he had seen and known on Mount Moriah; for the human mind cannot create anything out of nothing, but can only contrast, combine, and expand from something that already exists. And the glory of future Messianic times will exceed that of the present, as the glowing picture now presented by the prophet transcended the scene of deplorable desolation that then reigned over the land of promise. Like all the other visions, the one we are now to consider was intended to comfort and inspirit the disconsolate Jews, and to light up the gloom of their captivity with the well-founded hope of a brighter and better day. The rarest blessings—blessings that form a new epoch in the outgrowth of religious experience—often come to God’s people in the hour of their most abject misery. We are sometimes humbled that we may gather strength to bear more meekly the weight of a loftier exaltation. Observe—
I. That a Divinely inspired Seer retains the use of his natural faculties in intensified clearness.
1. He is conscious of a lofty mental elevation. “The hand of the Lord was upon me, brought me into the land of Israel, and set me upon a very high mountain” (Eze_40:1-2). Genius is something distinct from Divine inspiration. Genius is a species of inspiration; it generates its own inspiration. It is the gift of God, and imposes on its possessor a responsibility for its legitimate use proportioned to its quality. Where ordinary talent advances by slow degrees, genius soars on rapid wing. But Divine inspiration is the mind of God acting for the time being on the mind of man for a special and definite purpose. Whatever genius or talent man possesses, it is raised by contact with the Divine Spirit and made the vehicle of the Divine purpose. The man is still conscious that he is himself, while he is also conscious he is but the instrument, for the time being, of a superior power.
2. He is clearly cognisant of matters of fact. Ezekiel is not so far carried away out of himself, or fascinated by the brilliance of the visions of God, as to overlook that it was “in the five and twentieth year of the captivity, in the tenth day of the month, in the fourteenth year after the city was smitten” (Eze_40:1). Divine inspiration does not destroy or supersede, but strengthens and clarifies our common-sense. It allows room for the free-play of individual peculiarities. It preserves the truth communicated inviolate, in its human setting. It does not do for man what he can do for himself. Hence the inspired books of the Bible bear the impress of the writers’ strongly marked individuality.
II. That the Divinely inspired Seer is favoured with extraordinary visions.
1. He sees in outline a magnificent city-temple. “The frame of a city on the south” (Eze_40:2). Precisely in this direction would the former city and Temple appear to any one approaching them from the north. He saw the picture or model of a temple as vast as a city; it is a city for men to dwell in; it is a temple for God to dwell in. To his priestly predilections the building is all temple, occupying a space and presenting a grandeur of ritual exceeding anything hitherto known in Jewish history. The highest conception to Ezekiel of the future glory of Israel was a great temple with a perfect form of worship. The loftiest vision of the latest New Testament seer is that of a city in which there is no temple, but where God is Himself the temple and the light and glory of the whole (Rev_21:22-23). “Accustomed to cities, we raise a great city of God in our imaginations of the future, just as in an age or region where cities were unknown we might have pictured heaven as a garden like Eden.”—Geikie.
2. He is brought into the presence of an instructor possessing rare endowments. “Whose appearance was like the appearance of brass”—shining with the lustre of superior gifts: “with a line of flax in his hand and a measuring reed”—instruments for conveying exact knowledge (Eze_40:3). This being is identified by the New Testament seer as Christ, the sovereign architect of His own Church (Rev_1:13-15; Rev_11:1). Such a person might well be introduced with an ecce—“Behold a man” (Eze_40:3). All the details of the vision that followed were imparted by this heavenly messenger, and become intelligible only as he enlightens and instructs the mind of the beholder. The inspiration of the Divine Spirit brings the soul into the immediate presence of God and lights up the revealed word with a Divine meaning. Then it is that the lines of right and wrong stand out in clear and startling contrast.
III. That a Divinely inspired Seer is required to exercise his best powers to understand the meaning of the subjects revealed (Eze_40:4). Not only are the outward and inward senses to be on the alert, but all are to be earnestly concentrated upon the devout study of the truth. It is surprising how much can be seen in a subject that engages our affections. Love quickens and illumines all our sensibilities. “Love sees not with the eyes, but with the mind.” Inspiration helps but does not displace our natural faculties. Mental and spiritual insight are gained by the diligent exercise of our powers (Heb_10:14). Nature reveals its greatest secrets only to the industrious. The world is full of endless suggestiveness to the wakeful and resolute student.
IV. The Divinely inspired Seer is commissioned to freely and fully communicate his knowledge for the benefit of others. “Declare all that thou seest to the house of Israel” (Eze_40:4). We may not tell all we learn from others, but we may safely declare all we learn from God: there is nothing to conceal; nothing but what will be the better for telling. We have never mastered a subject until we can talk about it intelligently and forcibly. Whatever knowledge has been helpful to ourselves should be communicated for the good of others. Knowledge that is not freely circulated is valueless; it is so much useless lumber; and the mind, like an overloaded boat, is in constant danger of being swamped. The most highly gifted teacher delights to give of his best, and is often as modestly unconscious that he is doing so as the loveliest flower is unconscious of the beauty it displays and the delicious perfume it scatters. The man who is Divinely inspired to see a truth is irresistibly impelled to make it known.
LESSONS.—l. The grandest truths are Divinely revealed.
2. The revelations of God are not appreciated without diligent study.
3. The superior knowledge of the few is intended for the good of the many.
GERM NOTES ON THE VERSES
Eze_40:1-4. “We observe so far a resemblance between the commencement and the close of the book, that in each alike the prophet is borne away by a Divine hand and placed amid the visions of God. There are, however, two characteristic differences between the earlier and the later. First, in respect to the region where these ideal manifestations of Divine truth and glory were given—formerly on the banks of the Chebar, as if the glory of Jehovah had forsaken its old haunts; and now on what was emphatically the mount of God, as if He were again returned thither and had already raised it to a far nobler elevation. The substance of the visions, too, very strikingly differs; for, while that on the Chebar was fitted chiefly to awaken thoughts of terror and solemn awe, this was calculated to produce feelings of the liveliest confidence and the most exalted hopes. The heavens seemed now cleared of all their stormier elements and were radiant with the sunshine of the Divine favour.”—Fairbairn.
—“The vision beginning here and continued to the end of this book is one impossible as yet to understand fully, and for the clear explanation of which we must wait until the event makes the whole plain. There are difficulties about a literal interpretation; but these may all vanish when the fulfilment takes place: and there is the difficulty about explaining the whole figuratively, that thus the minute and accurate details seem meaningless and needless, whereas faith assures us that all the most minute parts of God’s Word have their purpose and aim.”—Fausset.
—“There is nothing in Holy Scripture that is not useful and profitable, though at first sight it may seem otherwise. Metals lie hid in hardest quarries; wholesome herbs are found oft in roughest places, and precious stones in barren sands. Hippocrates says that in the faculty of physic there is nothing small, nothing contemptible. Aristotle says, in all nature nothing is so mean, vile, and abject that deserves not to be admired; and the Rabbins have a saying that a mountain of sense hangs on every apex of the Word of God.”—Trapp.
—Divine Communications to Man. “
1. The Lord keeps an exact account of the time of His Church and people’s suffering (Eze_40:1). He is the best and most punctual chronologer of all in heaven and earth. Men and angels may mistake, misreckon, but the Lord doth not, cannot. When we are in misery we think God forgets us (Psa_79:5; Psa_89:46); but He takes notice of every hour, day, month, and year.
2. When the Church is low, in the worst, most desperate and deplorable condition, even then the Lord hath a care of His Church (Eze_40:1). When the Church is in the wilderness, under persecution in Egypt or Babylon, the Lord is solicitous for it.
3. The Church is Mount Zion, or Mount Zion is the Church wherein God makes known His mind for the comfort of His people (Eze_40:2). Mountains are high, conspicuous, and strong, and so is the Church; on mountains is good air, so likewise is in the Church; hills are nearer heaven than other places; they are below, the Church is above the world.
4. The Church is well seated and well ordered. ‘Upon which was the frame of a city’ (Eze_40:2). It is seated upon a mountain, the mountain of God’s decree, power, and truth; it is well ordered, for it is as the frame of a city, where everything is in its right place and all fitly joined together.
5. The Man Christ, who is sinless and glorious, is the chief builder and exact measurer of the Church and things belonging to it (Eze_40:4). The line and reed are in His hand; He measures all the trees and stones used in this building, the outward and inward courts, with all their appurtenances. He was the son of Joseph, a carpenter, and some mystery might lie in that.
6. The way into Zion and unto the Father is by Christ (Eze_40:3). He stands in the gate of the Temple ready to receive any that should come and be found fit for entrance: He had His line and reed in His hand to measure them. None unmeasured might enter.
7. The Lord Jesus, when Divine things are presented to us, would have us attent, intent, and apply the whole heart unto them (Eze_40:4). Let us mind, and mind to purpose, all things shown us of Christ; let us set our senses and whole heart upon them.
8. What the Lord Christ reveals unto His servants, the prophets and ministers, they must not reserve to themselves, but communicate to others for their instruction, edification, and comfort. ‘Declare all that thou seest’ (Eze_40:4). They must not only utter what they receive, but utter all they receive (Act_20:27).”—Greenhill.
Eze_40:1. “The Word of God counts the years and months and days of our distress to make us understand that it is not unknown to God how long we have borne the yoke of the cross and the oppression of tyrants.”—Starck.
—“Ezekiel was already five-and-twenty years in a foreign land. We must be prepared and purified in many ways by God’s Spirit before we can rightly understand the consolations of God; and one grows in God when one learns under present sufferings to see more and more of the eternal comfort.”—Diedrich.
—“The vision of the Temple a trilogy of thoughts.
1. From judgment to mercy.
2. From prison to freedom.
3. From the world to Christ and into the community of God.”—Lange.
Eze_40:2. The Visions of God—
1. Need a highly sensitised spirituality to appreciate.
2. Are on a scale of unexampled magnificence.
3. Have a close connection with the supreme interests of humanity.
4. Are a revelation of His character and purposes.
5. Should be reverently and earnestly contemplated.
6. Elevate the spectator to a lofty moral standard.
—“To human eyes Canaan was lost for Israel, to human eyes Jerusalem lay in the dust; but the prophet sees it again far more glorious. Such seeing is truly given by God in the Spirit. Land, city, and Temple had been lost through the sins of the people; yet Israel must remain and fulfil its eternal purpose for the glory of God. A fairer and loftier Jerusalem and Temple must be still in store for Israel, which the prophet represents entirely by figures taken from the old land, the old royal seat, and the old Temple. Yet he does not merely make the old be renewed; everything becomes quite different in order to indicate that the Kingdom of God will in its completion present a quite different figure.”—Diedrich.
—“The land of Israel is the hieroglyph of the inheritance which God will give to His people from the whole world, which, in contrast thereto, is called the sea or the wilderness.”—Lange.
—“This is indeed a place to sit down in and meditate. Jerusalem in the old covenant, the Jerusalem which is the Christian Church and the Jerusalem above—what a theme for contemplation throughout time and eternity!—Jerusalem a Sabbatic place in the working days of the world’s history.”—Lange.
Eze_40:3. The Architect of the Divine Temple—
1. Is illumined with the lustre of His unique qualifications. “Whose appearance was like the appearance of brass.”
2. Possesses the means of constructing an exact and symmetrical building. “With a line of flax in his hand and a measuring reed.”
3. Has absolute control of the structure which He rears. “He stood in the gate.”
4. Is Himself an illustrious pattern of the glorious edifice into which man may be morally built up (Eph_2:20-22).
—“Like bright polished brass which strongly reflected the rays of light. Probably he had a nimbus or glory round his head. This was either an angel, or, as some think, a personal appearance of our blessed Lord.”—A. Clarke.
—“With a line in his hand and a measuring reed.” The Law of God—
1. Is the unchanging standard of moral actions.
2. Regulates the form and constitution of the Church. 3. Is unerringly applied by the hand of the great Master Builder in every stage of the Church’s upbuilding.
4. Is clearly defined in the Divinely inspired Word.
—“The measurements are—
1. Exact, to show that the promise is not vague, but certain.
2. Equal, to denote harmony.
3. Vast, to mark majesty and grandeur. The extraordinary massiveness of the walls may have had reference to the enormous structures raised at this time by Nebuchadnezzar, who was not only the greatest conqueror but the greatest builder in the world.”—Speaker’s Commentary.
—“Let every man examine himself by this measuring-rod how far he has advanced.”—Gregory.
—“Christ is indeed the foundation and corner-stone of His Church; but He is also the Builder, and brings the building erected thereon always more and more to perfection. The brass signifies holiness and purity, also life and permanent strength. Christ is the strong and invincible Hero.”—Lange.
—“He stood in the gate.” Elsewhere also Christ stands at the door and calls, invites in, shows the way and opens the entrance to the Temple and into the inner sauctury.
Eze_40:4. High Spiritual Attainments—
1. Not reached without the diligent exercise of all our powers.
2. The outward senses are the gateways of spiritual knowledge.
3. Only that which affects the heart interests and influences the whole man.
4. High spiritual attainments the best qualification for instructing others.
—“This building of Ezekiel’s is not to be understood of a new material building, but, like the chariot at the beginning and also the building at the end, is nothing else than the Kingdom of Christ, the holy Church of Christendom here on earth even to the last day. But how all the parts are to be properly interpreted and placed, that we will defer until we shall see the whole building prepared and ready. Although it is a mystery, it ought not to remain a mystery.”—Lange.
—“The threefold summons to attention intimates that a matter is here treated of which is of the greatest importance to the community of God. To this it is essential that faith in the indestructibility of the Kingdom of God, and in its resurrection from every death, live in it in full power. It is this alone which is here treated of, however dense may be the veil of architectural details behind which it is concealed.”—Hengstenberg
HOMILETICS
THE CHURCH OF GOD A BUILDING
(Eze_40:5-49.)
I. Strongly guarded. “Behold a wall on the outside of the house round about” (Eze_40:5). The first and second Temples were surrounded by a massive wall. This wall denoted not only the separation of the Church from the world, but also the Divine power that protected the Church at every point. The Lord is said to be a wall of fire and a shield encompassing and guarding His people (Zec_2:5; Psa_5:12). Both the pre-and-post-exilian Temples have perished; but the Church of God remains, and is more firmly established than ever. The Lord is its invulnerable defence.
II. Accessible to every sincere inquirer. There are ample gates east, north, and south (Eze_40:6-26; Eze_40:32-35).
1. There are gates to show that all are welcome. From whatever quarter they come, the gates are invitingly open. All earnest seekers after God, of whatever nationality, may find an entrance into the Divine Temple (Mat_8:11).
2. There are gates, to indicate that only those who come by those gates can be admitted. The Lord of the Temple has the absolute right to formulate His own conditions of entrance. There is to be a moral fitness in the applicant (Rev_21:27). None who come with a broken and contrite heart—a sense of self-helplessness and need—shall be turned away (Psa_34:18; Joh_6:37).
III. Suffused with light. There are windows, narrow without, but widened within to diffuse the light more copiously (Eze_40:16). The little chambers had windows: so little Churches, little saints, have their measure of light. The Church of God is the light and instructor of the world (Mat_5:14). If that light were quenched, myriads would be doomed to grope their aimless way in hopeless darkness. The Church is bright and clear only as it is constantly bathed in the light of God.
IV. With ample provision for acts of highest worship.
1. There is the altar of sacrifice (Eze_40:47; Eze_40:39-43). The sacrifices were intended to point out the desert of sin, the need of repentance and expiation, to acknowledge that the goods of the offerer belonged to God, and to be a type and memorial of the coming sacrifice of Christ to be offered once for all. They were a pledge of the sincerity of the worshipper. There is no true worship without sacrifice.
2. There is the offering of praise. There is a special place in the Temple for the singers (Eze_40:44). The music was assigned to the Levites, and to those Israelites of note whose daughters had married into the priesthood. But these Israelites were allowed to take part only in the instrumental part of the service; the vocal part was sung by the Levites only. Wind and stringed instruments were used—trumpets, pipes or hautboys, viols, lutes, harps, and cymbals. Psalms were sung and were arranged according to the character of the service, on ordinary or special occasions. Music reaches its highest consecration when it is devoted to the worship of God. Praise is the essence of true worship.
3. There is the duty of prayer (Eze_40:45-46). Prayers were offered by the priests at the morning and evening services, and were expressed in well-known and constantly repeated forms, in some of which prayers the people joined the priests. After prayers, they rehearsed the ten commandments and repeated the portions of the Law written on their phylacteries. The phylactery sentences were repeated daily, the time of the morning at which this duty was to begin being stated by the Jewish Rabbis as “from such time as a man can see to distinguish between blue and green, even until sunrising.” The chambers of the priests were conveniently situated for their duties. It was their privilege to come near to the Lord to minister unto Him (Eze_40:46). Prayer brings the soul into the immediate presence of God, and is an essential element in genuine worship.
V. With an imposing and conspicuous entrance. “The porch of the house” (Eze_40:48-49). The porch was an elevated building, rising higher than the Temple itself, and was approached by a flight of steps. It was a prominent and imposing object as soon as you entered the inner court, or court of sacrifice. It admitted to the Holy Place, and led ultimately to the most Holy Place. While the porch seemed to invite the worshipper to enter, it also taught that we are not to rush into the Divine presence with indecent haste, but draw near thoughtfully and by slow and solemn stages—passing first through the outer court, then the inner, and through the porch into the house itself. Christ is the door of the heavenly Temple (Joh_10:9; Rev_4:1), and through Him the soul is conducted into the midst of its imperishable treasures and endless revelations.
LESSONS.—
1. The Church of God is securely founded in unchanging truth.
2. Is composed of indestructible material.
3. Invites all men to share in its privileges.
GERM NOTES ON THE VERSES
Eze_40:5. The Divine Protection—
1. Surrounds the Church like a wall.
2. Is invincible.
3. Secures the everlasting safety of the faithful.
4. Cannot be pleaded as an excuse for personal unfaithfulness.
—“The Church has a triple wall—
1. God as protection.
2. The angels as guardians.
3. Believers—in other words, their prayers.”—A. Lapide.
—“The object of the wall is to draw the boundary between the sacred and the profane. This boundary had a double meaning. To the community it was a warning not to draw near the sanctuary with unrenewed hearts. With respect to God, it guaranteed that He would eventually separate His people from the world. Because the people of God had neglected the warning implied in the boundary, as a just punishment the boundary was also in the latter respect destroyed. To the desecration as guilt succeeded the desecration as punishment. In the pierced wall, the smitten city lay an image of the abandonment of the people of God to the world. That this relation will be altered again in the future, that God will again raise His reformed people to independence, is figured by the erection of the new wall, which in this respect is an embodiment of God’s help and grace that are to be imparted to the covenant-people renewed in spirit.”—Hengstenberg.
—“A measuring-reed of six cubits long by the cubit and a hand-breadth. The larger measure of the sanctuary—
1. From the love wherewith God loves us.
2. According to the love wherewith we ought in return to love God in the brethren.”—Cocceius.
Eze_40:6. “And went up the stairs thereof.” (See also Eze_40:22; Eze_40:26; Eze_40:31; Eze_40:34; Eze_40:37; Eze_40:49). Progress in Divine Things. “
1. We come to the knowledge of spiritual things by degrees; they are not known at once, but successively. Temple mysteries we come unto by steps. Christ leads His people on from one thing to another, from faith to faith, from strength to strength.
2. The knowledge of Divine things is not attained without labour and difficulty. There are steps and stairs in this Temple, and those that will behold the glory and understand the mysteries of it must go upward, first one step and then another. It is difficult to go up steps and stairs.
3. In Temple work we must make progress. It is not sufficient to go up a step or two and then stand still or descend: we must go forward, higher, to the top. Christ overcame all difficulties; He went up all the stairs, and persevering to the end, was crowned (Rev_3:21).”—Greenhill.
—“When believers enter they have—
1. A guide with them into all truth.
2. Without Him they can do nothing.
3. Progress is made toward full knowledge of God and Christ.”—Cocceius.
—“The east gate as model and pattern gate in its homiletical significance: every sermon ought to lead to the Father through Christ.”
—“The Jews called the east the fore-part of heaven; the west the back-part: by the first they denote spiritual things; by the second temporal and earthly things. Those that come into this Temple must mind spiritual things; they must not let out their hearts to the world and worldly delights—they are western things, and there was no door in the west. They must go upwards, not downwards; keep within, not go out.”—Greenhill.
—“One must not so thoughtlessly imagine that only a single leap is required to come into heaven, but constant ascent is requisite and necessary in order to seek after the things that are above.”
Eze_40:7. The Chambers of the Temple—“
1. Represent the mansions which are in heaven.
2. The entertainment, rest, and comfort the saints enjoy in the Church under Christ.
3. The several congregations, or churches, of Gospel times, be they little or great, all which are in the Church of Christ, as these chambers were in this visional Temple.”—Greenhill.
—In the Lord’s House are many mansions, according to the distinction of offices and gifts: each mansion serves to ornament the house.
Eze_40:8. “The porch reminds us of the peace and repose connected with the consciousness of the grace of God.”—Œcolampadius.
—“Truly they who are preparing for the holy office of the ministry are measured in many ways, and they should still further test themselves by the measure of the sanctuary.”—Starck.
Eze_40:13-15. “Thus those who are in this way are walled around, covered and protected on all sides; so that nothing can befall them in Him who is the Door and the Way, but everything leads forward to the sanctuary when we walk in Christ Jesus.”—Cocceius.
Eze_40:16. The Light of the Church—
1. Is borrowed light that comes through the windows of its ordinances.
2. An evidence of its joyous experiences (Psa_97:11).
3. A testimony to the world wrapped in moral darkness.
—“By these windows is signified the spiritual light which should be in the Church of Christ. He is called The Sun (Mal_4:2) A Great Light (Isa_9:2), and The Light of the World (Joh_8:12). And by those windows—the apostles, prophets, evangelists, pastors, and teachers—He hath and still doth let in light into the Church. The least churches and the least saints shall not be without windows; they shall have light and joy, teaching and comfort.”—Greenhill.
—“In the Church of God darkness has no place, but the light of truth and faith shines everywhere; yea, believers themselves are a light in the Lord, whose works shine before men. They who walk in the ways of the Lord have the true, cheerful and clear light; while the natural soul is a gateway without windows.”—Lange.
Eze_40:17-19. The Outer and Inner Courts of the Temple. “In the outward court the people stood; and it represented the nations outside the Church. The inward court represented the Church, where the Word of God enlightens and nourishes us, and Christ is our altar of perfumes. The Holy of Holies represented heaven; into it the high priest only entered—typifying our High Priest, the Lord Jesus, His entrance in there alone by His own power, to bring us thither. So that the first signified the state of nature; the second the state of grace; the third the state of glory. Hereby the greatness of the Church in the time of the Gospel, and especially in the time of the New Jerusalem, is pointed out. These courts were of great compass, and had gates looking to the several parts of the world.”—Greenhill.
Eze_40:17. “Those who are employed in God’s House ought to keep even their feet clean, for holiness is the ornament of His House.”—Starck.
Eze_40:20. “By the diversity of the gates you may recognise the diversity of those who enter. As in our cathedrals every part tells something to the deeper-seeing connoisseur, so this is still more the case in Ezekiel’s Temple. Everything here is in harmony and mutual correspondence, like the Old and the New Testaments, Moses and Christ, the prophets and the apostles.”—Lange.
Eze_40:24. When we are in Temple work, we must move according to the mind of the Master Builder, and not of our own heads.
Eze_40:28. “The courts are separated, for the covenant of Abraham is one thing, the covenant of Moses another, and the covenant of Christ still another. Yet they only mutually confirm one another. For are not the contents of the covenant the promises of God, who graciously forgives sin? One court, however, is nearer than another to the sanctuary. Walkest thou unhindered in the court of the priests, busied with spiritual sacrifices; then thank the Lord, and extend the hand to others that by thy support they may over come difficulties.”—Œcolampadius.
Eze_40:31. “And the going up to it had eight steps.” (See also Eze_40:34; Eze_40:37; Eze_40:49; comp. with Eze_40:22; Eze_40:26). A Step Higher—
1. An important qualification for every leader of religions thought.
2. Should be the constant ambition of every student of Scripture truth.
3. Should mark the steady advance of individual spiritual experience.
Eze_40:37. “The people that came thither were to be holy, but the priests who came into the inner court were to be more holy. They who are nearest God should be most holy; they are to be a step at least above others.”—Greenhill.
Eze_40:38. “This signifies that our hearts may remain unclean, even when we give our bodies to be burned for the glory of God. The constant mortification of the flesh must ground itself on Christ, otherwise we will lose courage.—The believing soul presents its heart, as one sets a table, on which Christ as sacrifice is beheld, for faith lays hold of this alone.”—Lange.
Eze_40:39-43. A Place of Sacrifice—
1. May be found everywhere.
2. Essential to acceptable worship.
3. A constant reminder of sin.
4. Constantly points to the All-efficacious Sacrifice.
—It is not to be imagined that under the times of Christ the Jewish worship should be revived. These expositions of tables, offerings, and sacrifices import some other thing—the good and plentiful provision which should be in the Gospel Church.
—“The return to literal sacrifices would seem to be a return to the beggarly elements of legal types after we have got the antitype. We are sure, therefore, that the Temple-sacrifices in restored Jerusalem, of whatever nature they may be, will not set aside the fixed principle that the one sacrifice of Christ is final and complete. Two considerations may help to lessen the difficulty.
1. The Jews, as a nation, stand to God in a peculiar relation, distinct from that of Christians of the present elect Church, gathered out of Jews and Gentiles indiscriminately. The same principle, therefore, of the non-existence of sacrifice in any form may not hold good in that dispensation to be ushered in by the advent of Messiah and His reign over the restored Israelite nation as holds good in our present Gentile times. That shall be the period of public liturgy, or perfect outward worship of the great congregation on earth, as the present time is one of gathering out spiritual worshippers one by one. Besides Israel’s relation to Christ as her spiritual Saviour, she will then also perform a perfect outward service of sacrifice, prayer, and praise, as a nation, to her manifested Divine King reigning in the midst of her; and all nations of the earth shall take a part in that service as recognising His Divine Kingship over them also.
2. The Israelites shall probably also set forth, in all its harmonious parts, the outward beauty and inward sanctity of the Temple-service, which in their palmiest days of old they had never exhibited in its full perfection. The full excellence and antitypical perfection of all the parts of the ancient Temple-service, which, from ignorance of its hidden meaning, seemed a cumbersome yoke and unintelligible to the worshipper, shall then be fully understood, and therefore shall become a delightful service of love, instead of, as formerly, a burdensome task. Israel’s province will be to exhibit, in the minutest details of sacrifice, the essential unity of the Law and Gospel, which now seem opposed. The ideal of the theocratic Temple and its service shall then first be realised.”—Fausset.
Eze_40:44. “These set out the spiritual joy and songs which should be in the Church of Christ (Isa_65:14; Isa_65:17-18). In this Jerusalem will be a holy priesthood to offer up spiritual praise (1Pe_2:5). Conquerors are full of joy and much in singing praises, especially spiritual conquerors.”—Greenhill.
—“A place in the House of God is justly due to them who sing the praise of God in spiritual and heavenly songs, which contribute so powerfully to spiritual edification. In these corrupt days music is used more for sin and vanity than for the praise, of God. When will it be free from this service to vanity? He who draws near to God sings to Him also in His heart: they sing best who in the midst of troubles are full of joy. They incite others to sing.”—Lange.
—“That the singers are here so prominent is explained by this, that in the exalted position of the community of God more ample material was given them for new songs, so that the singing in the worship of the new Temple must play a chief part, as indeed the multiplication of the singers and musicians under David stood connected with the advance which the people of God had then made. Even in the times soon after the return from the exile singing revived in a degree that had not been since David.”—Hengstenberg.
Eze_40:45-46. “By these priests may be understood the ministers of the Gospel who have charge of the holy things and persons (1Ti_6:13-14; Act_20:28). They are the watchmen; the charge of souls is committed to them, and they must be accountants for them (Heb_13:17). So true Christians are priests in this Temple, and some have charge of the holy things and persons therein (Rev_5:10).”—Greenhill.
Eze_40:46. The Priestly Office—
1. Gains its, distinction more by moral fitness than sacerdotal lineage.
2. A solemn responsibility.
3. Brings the ministrant into the immediate presence of God.
4. Is the honoured privilege of the truly godly.
—“Since’ sons of Zadok’ is in our language equivalent to ‘sons of righteousness,’ this implies that only those duly keep the charge who are justified by faith and born of God, whom Jesus Christ has begotten and upholds by the word of His power.”—Œcolampadius.
Eze_40:47. “Christ doeth all things in His Church in number, weight, and measure. By His Spirit He ordereth the length, breadth, and depth of His spiritual House, and bestoweth His gifts by measure to each member (Romans 12; 2 Corinthians 10; Eph_3:4).”—Trapp.
—“The true Temple is the body of Christ as He took it out of the grave on the third day, for it surpasses all figures and is pure life. The prophet here prophesies of it; but he does so in lisping words, and for the sake of his contemporaries his understanding of Christ in these chapters, where he speaks of Christ’s Kingdom and sanctuary, is still in swaddling-clothes.”—Diedrich.
Eze_40:48-49. “The porch of the house.” The Entrance to the Church.—
1. Stands invitingly open to the penitent.
2. Must be passed to enjoy the highest spiritual privileges.
3. Is broad enough to admit the worst who are truly contrite, and narrow enough to exclude the incorrigible.
4. A joyous spectacle to angels and God when thronged with sincere inquirers.
Eze_40:48. “It was of the nature of the porch to be open, being an open approach to a space that is or may be closed, which shelters from the inclemency of the weather those who must wait for the opening. A door is not mentioned here, as otherwise generally in the closed rooms of the Temple. The words, ‘three cubits on this side, and three cubits on that,’ indicate that an open space was left in the midst. In the porches of the court, that had a large thoroughfare, the whole space within must have been open.”—Hengstenberg.
—Christ is a porch to His people. Jerome once said that while we are in this life we are in a porch-state. Here we have a body of death, see all things imperfectly; but when we enter into the heavenly Temple we shall be free, and know as we are known.
Eze_40:49. “There were pillars, one on this side and another on that.” “The proportion in height agrees with the thickness of the corner pillars, which in the court amounts only to two cubits, here to five. In a building which was consecrated to the Lord of heaven, and was to effect a connection between heaven and earth, the most emphatic reference to heaven could not be wanting; as far as it was possible for man, the head of the building must point to heaven; humility, no less than pride, has need of a tower whose top is in heaven.”—Hengstenberg.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 1 (Eze 40:1-49; Eze 41:1-26).
Section 1 (Eze 40:1-49; Eze 41:1-26).
The "Sanctuary, the holy of holies," where the glory will dwell (Eze 45:2-4).
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Our attention is first called to the Sanctuary and its various precincts, the dwelling-place of the divine glory during the Millennial kingdom. These two chapters contain a description of the gates, courts, and buildings which make up what will be the most sacred and glorious place in all the world. From it the power and blessing of God will flow forth to the ends of the earth. Here we have, as it were, the very heart of that golden age, from which will go forth those streams of life which will remove the blight of the curse, make the desert blossom as the rose, and bear to every rank of creation the revivifying touch. A great paean of praise will rise from the delivered creation thus brought into the liberty of the children of God, when the First-begotten shall have been brought again into the world, to whom universal homage shall be paid, His enemies having been made the footstool of His feet.
1. In order of time this is not the last prophecy of Ezekiel, that given in Eze 29:17 being two years later (see Notes, p. 176). But this great vision is the only one that could fittingly close the book. The glory revealed to the prophet at the beginning, and which he saw a little later leave the defiled temple soon to be laid in ruins, he now sees returning to that greater and more wonderful earthly dwelling-place, spread out before him so that he may describe it to the house of Israel.
In this there is a note of victory. It assures us of God’s ultimate victory over evil, apart from which the glory could not return. It teaches us that there is a divine limit to the progress of evil. The tide of wickedness may rise so high as to seem to overwhelm the power of God and administer defeat to Him; but in the ’end, in the fulness of the time, when all has been accomplished which He had in mind, and which He indeed has been working out through all the turbulent scenes of human sin and strife, He moves to the closing act, the day breaks, the dark shadows of night flee away, and the mastery of His hand over all, even in the darkest hour of the past, is seen as in retrospect, the course of history is reviewed in the light of the glory. What a comfort for faith! How good to know the living God! He does not slumber or sleep. He abides faithful, no word of His can fail. "Have faith in God."
This vision was given, Ezekiel says, "In the twenty-fifth year of our captivity." The fact that morally and spiritually it alone fittingly closes his book, though not the last communication given to him, seems to imply that the very year itself in which this vision is given bears a lesson to us. Why the twenty-fifth year? Is it not because as 5x5 it suggests how fully God (1) and the creature (4) are brought together, and this in fivefold power and blessing? Thus the thought is emphasized, intensified, for us; and need we wonder at this when it is the time that the creature shall be delivered from the bond of corruption and be brought into the liberty of the glory? Then with the glory in the land there shall spread to earth’s remotest bounds the blessing of Messiah’s reign in righteousness, the time when the Son of Man shall sit upon His throne and administer the government which will then rest upon His shoulder.
The time is still more definitely stated as "in the beginning of the year, the tenth of the month." Considering Ezekiel’s priestly place, and that the civil year, which was reckoned to begin with the first of the seventh month of the sacred year, was a late innovation among the Jews, having no relation to the divine economy with which the whole order of things here revealed has to do most intimately, it would appear certain that we are to think of that beginning of the year as referring to that spoken of in Exodus in connection with the Passover. This was the beginning of the year according to God’s order, and this would be first in the heart and thought of the prophet. Is it not just the light of redemption and deliverance from bondage that we might expect to illumine our entrance upon the glorious vista of earth’s golden age, of which this Sanctuary is the spiritual centre? What a word for downtrodden Israel to consider when pondering this book of their captivity prophet! All that that memorable event meant for them is to find its superlative accomplishment in the period to which this vision belongs. Then it is the tenth of the month when the lamb was taken to be kept up to the fourteenth day. This brings into view the blessed Person by whom alone all that is in prospect can be accomplished -Christ, who as a lamb without spot or blemish, has made peace by the blood of His cross; Christ who as the Lamb of God takes away the sin of the world; the Lamb who is so prominent in the book of Revelation, in which so much is given as to the circumstances and events relating to the period to which this vision shows the consummation.
Finally, we are told that this vision was given in the 14th year after the city was smitten (see Chronological Chart, Appendix), when the temple was burned, and the walls of the city broken down by order of Nebuchadnezzar, but in fulfilment of the divine decree (2Ch 36:11-21). Here again are we not to expect to find some note of comfort? Fourteen (7x2), testimony (2) given to the complete reversal of the ruin, and the bringing in of perfection (7), upon which the dark cloud of failure and ensuing judgment shall never fall again. Well may Haggai, as he looks beyond the insignificant temple of the restoration in his day, seeing as with the eye of God the glory of the Millennial temple, which Ezekiel describes, break out in prophetic ecstasy and say, "For thus saith Jehovah of Hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the desire of all nations shall come; and I will fill this house with glory, saith Jehovah of Hosts. The silver is Mine, and the gold is Mine, saith Jehovah of Hosts. The latter glory of this house shall be greater than the former, saith Jehovah of Hosts; and in this place will I give peace, saith Jehovah of Hosts."
Here we may digress, and think of another temple which lies in ruin, the walls of whose separation and protection have been broken down -the house of God which is the Church of the present time. As set up on the earth its history presents a sad spectacle, much of which may be found similar in character to that of Israel, for whatever is committed to the hands of men, though established in perfection at the beginning, suffers the same sorrowful blight. But, blessed be God, His Word teaches us in constantly recurring measure, by precept and example, in type and history, that the cycle must return to perfection, not so much like a circle returning to its beginning on the same level, but as lifted up on the line of perfection to a higher level than the point of beginning, revealing greater glory, from which flashes forth to the universe a knowledge of God not to be apprehended in any other way. So the latter glory of God’s "spiritual house" shall be greater than the former, when the Church shall be presented faultless in the presence of God’s glory, the temple of eternal praise throughout the generation of the age of ages (Eph 3:21). So too with creation -once there was a garden of Eden on the earth, then the earth shall be as the garden; once only one nation knew the blessing of a theocracy, then the whole world shall know it when "Jehovah shall be King over all the earth: in that day shall there be one Jehovah and His name one;" once only part of Israel knew God, then all shall know Him in themselves (Heb 8:11, New Trans.), for all Israel shall be saved when the Deliverer comes out of Zion. There is a glorious prospect wherever the eye of faith turns to contemplate the mystery of God’s will, the consummation of which is the universal gathering into one under the hand of Christ our Saviour and Lord. In Him we have obtained an inheritance. We are His joint-heirs. Truly in the blessing of life and the glory of eternity we receive of His fulness, grace upon grace. Wonder of wonders that we should be called into the fellowship of God’s Son!
The prophet was under the hand of Jehovah, and He brought him to the place of this vision. No other hand, no other guide, could bring him and open his eyes to see what are "the visions of God." It is good to have this assurance of how he is brought to see. The divine seal is thus put upon all. They are visions of God, signifying that God is the Giver. It is the genitive of origin, or efficient cause.
The location is definitely given. God brought Ezekiel into the land of Israel. These visions have to do with the whole nation, with the land when in possession of all the tribes, restored, united, blessed, all enemies smitten down, all internal conflict over. The prophet’s vantage ground is a very high mountain. This can be no other than Jehovah’s "holy mountain, the mountain of the height of Israel," where Israel shall serve Him (Eze 20:40-44). It is that mountain of Jehovah to which all the nations shall flow (Isa 2:2-3), beautiful in elevation, the joy of the whole earth, the city of the great King (Psa 48:1-3).
Question has been raised as to whether what Ezekiel sees is to be taken in a literal or ideal sense. There would be little profit in following the arguments on either side. All is expressly stated to be in vision, yet assuredly it must be a true picture, setting before us that which will be given actuality in all its parts in the time to which these visions belong. Great physical changes are intimately connected with the establishment of the Kingdom.
The prophet’s approach is evidently from the north, since what he sees is on the south. It seems that he is brought by the way of the north from which came the great enemies of Israel, the way too by which they were carried into captivity. Now it is the return from all of that, with no enemy any more to swoop down from the north quarters, but judgment having brought in righteousness, a peaceable habitation is found. (Compare Isa 6:1-13; Isa 49:12; Jer 37:1-9; Jer 23:7-8).
Upon the high mountain Ezekiel sees what resembles the building of a city -that is the group of buildings which is described in the following chapters.
The prophet now sees a man standing in the gate, presumably the north gate of the sacred enclosure, for it would seem that he goes from this station with the prophet to the east gate (ver. 6), which is measured first. The man had the appearance of brass. It is the same metal as that used in the tabernacle and Solomon’s temple, which is, more correctly, copper. It is familiar to us as the symbol of strength (1Ki 4:13; Job 40:18; Jdg 16:21), protection (1Sa 17:5-6), unyieldingness in good or evil (Jer 18:1-23; Jer 15:20; Isa 48:4), and judgment (Lev 26:19; Deu 28:23; Mic 4:13). As it could be highly polished and reflect images it was used for mirrors (Exo 38:8). Such mirrors were used to make the laver of the tabernacle which held the water of cleansing for the priests. This last connection links it with the Word of God, of which the water is the well-known type. The characteristics of the copper are found in that Word which endureth forever, which is settled forever in heaven, and cannot be broken but must be all fulfilled, and makes all manifest even as the light, another figure of the Word (1Pe 1:25; Psa 119:8-9; Joh 10:35; Mat 5:18; Heb 4:12-13; Psa 119:105). The character of God as a God of holy judgment, unchanging, enduring, and searching, all as revealed in His immutable Word, is the lesson of the copper. And this cannot fail to carry our thoughts to Him who is called the Word of God, who abides the same yesterday, today and forever, whose goings forth have been from eternity, and who is both the wisdom and power of God. With Him all the glory of God stands associated, and it is not strange then to find this metal prominent in the visions of God which open this book in which also the human form predominates. We find it also in the description of the glorious Person Daniel sees (Dan 10:5-6), and John later (Rev 1:15), both presenting the Lord Himself. Added to all this Ezekiel tells us that the glory of Jehovah which he saw returning to the new temple (Eze 43:1-27) had the appearance of the vision he had previously seen. Thus what the brass, or copper, symbolizes has a prominent place in the manifestation of God’s glory.
The man has in his hand a cord of flax and a measuring reed. He is prepared to measure. In fact it is with this labor that he occupies the prophet as he guides him through the courts and around the buildings of the Sanctuary. This work of measurement is prophetically significant. See Zec 2:1-13 and Rev 11:1-19; Hab 3:6. It suggests God’s care and interest; every thing relating to His purposes and promises is important. Then it may well signify that God has risen up to take possession it is the assertion of His title. Every false claim set aside, all that usurped possession removed, all shall be established according to the measure of truth and righteousness.
From ver. 5 we learn that the measuring reed in the man’s hand was a reed of six cubits, each being a cubit and an hand-breadth, which means, if our conclusion is correct (see Appendix), a cubit of four palms or hand-breadths. We have learned that six expresses the thought of the limit imposed by God upon man. It is associated with evil, as in the case of Goliath, the Beast of Rev 13:1-18, and Nebuchadnezzar’s idolatrous image. Yet if it is linked with evil in full manifestation, it is just in this connection we find God overcomes and makes the wrath of man to praise Him. He gains the victory. David fells Goliath, and the Son of Man coming in His glory destroys the Beasts and sets up His everlasting kingdom. On the sixth day of Gen 1:1-31 Adam is brought in to subdue and rule over creation, suggesting thoughts of mastery and government. Just such thoughts cluster around this measuring reed of six cubits. When God asserts His title to the earth, destroying those who have destroyed it, it will be in the way this number suggests. But it is by the arm and hand of a Man that this will be accomplished, and four (the four hand-breadths of the cubit here specified) is the number of man and creation, the Man Christ Jesus, the appointed Heir of all things, the One who will subjugate all things to Himself according to the purpose of God.
The man now addresses the prophet. The visions of God require the concentration of every faculty -the eyes, ears, and inner man are all to be called into exercise. The things of God claim our undivided attention. We yield ourselves imperfectly to the divine requirement, and so fail in spiritual perception and intelligence. God’s hand brought His servant into the midst of these wonderful scenes that all that pertained to them might be shown to him by divine guidance, and then he was commissioned to make it known to the house of Israel. This is the way of divine grace. These visions of God have to do with the time when Israel will be brought under the new covenant which is grace not law. But it is upon this principle that we are now blessed. Out of the land of our captivity to sin and Satan the hand of God brings us to the mountain-top of spiritual blessing. He has brought us there to be wholly taken up with our glorious heritage, and then to be ministers of its bounty to others. May our eyes, ears, and hearts be applied to all that the Holy Spirit, who searches the deep things of God, is ever ready to make plain to us. It is His delight to take the things of Christ and show them unto us.
2. (1) First of all the prophet beholds a wall on the outside of the house. The lesson of the measuring reed we have already suggested; it seems introduced here rather than in ver. 3 so as to link it with the fact that this encircling wall is one reed high, one reed broad -a reed of six cubits, equivalent to 7.2 feet, our measure. We see at once that this wall is not for protection against enemies, it is too low. Its significance is other than that of a bulwark to resist assault. The fundamental idea here expressed is that of separation, the wall teaches that the enclosed space is sanctified, set apart, to Jehovah, and this according to the symbolism of the number six. It preaches the exclusion of all that defiles. This wall is as broad as it is high, being in fact foursquare, for perfect equality in every direction marks the holy requirements of God as to both the separation from and judgment of evil. Seven steps lead up to the outer court level. This may suggest to us that the way of approach to these holy precincts of God’s presence must be according to the perfection of Him who declares His character in this wall of separation. He must be sanctified in all those who draw near to Him.
This first court is the place of general assemblage. For worship the people must go within. The wall is too high for any outside to observe what is going on within, and entrance must be in the prescribed way, and as ascending the seven steps of the gate-building. Both the way of our approach to God, and the character which pertains to it, are ordered by Him and must be according to what He is in Himself. This underlies the truth of redemption and all that flows out of it. This outer court, as determined by the various measurements given later, is evidently a square of 500 cubits. In our general observations on this vision attention has been called to the very large place given to five as a factor of measurement, and its significance, with that of those numbers in which it occurs, has been considered.
{Verse 16: Heb., closed, i.e., not opened like ordinary windows. Usually windows were openings filled with lattice-work. Might be rendered "latticed windows.’’ -(J. Bloore)}
We now come to the east gate, which is really a large building 25 cubits broad by 50 cubits long (i.e., 30 feet by 60 feet). It is described in detail; the other gates conform to it. This gate-building is in several respects the most important of all. It is on the axis of the temple; by it the glory of God enters (Eze 43:1-27); it is shut and no one permitted to enter it because "Jehovah, the God of Israel, hath entered in by it;" the Prince is privileged to eat bread in it before Jehovah, but he must enter by the porch and go out by the same way, there is no passing through it (Eze 44:1-3). The plan in the Appendix will help us to understand the relation of the several parts of this structure. The arrangement of these gate-buildings with their six guard-chambers appears designed to emphasize the divine provision to preserve the sanctity of the house. It evidences special care to exclude all that would profane these holy precincts. The careful attention given to detail must impress upon all concerned God’s care for the holiness of His dwelling-place, thus reminding the people of their own gross negligence and departure in the past, as a result of which they so wickedly defiled God’s house. This is pressed upon them in the ordinances given in Eze 44:4-14.
If then the wall speaks of exclusion, limiting entrance to the court by the gate-buildings, they certainly instruct us as to that watchfulness ever necessary to guard against the intrusion of what would defile, or not be according to the requirements of Jehovah. All must answer to the claims of His holiness. By these structural forms He was preaching against those abuses and idolatrous evils which prince and priest had allowed to traverse the court of His house, and even be set up within its walls. It was like saying to them in a parable of stone, "Holiness becometh My house forever."
Only one feature of decoration is mentioned -the palm. It is the symbol of beauty (Son 7:7) of righteousness, prosperity and fruitfulness (Psa 92:12-14); of salvation and victory (Rev 7:9); of kingly glory (Joh 12:13); and its extensive use in the first temple identifies it with the kingdom and glory of which Solomon’s reign is typical (1Ki 6:29; 1Ki 6:32; 1Ki 6:35; 1Ki 7:36; 2Ch 3:5). These are the characteristic features of the Millennial age. Then palm branches were used at the Feast of Tabernacles (Lev 23:40; Neh 8:15) -this feast typifies the time of peace and rejoicing which shall come when our Lord shall have established His kingdom upon earth, and Israel shall come into her possessions, and flourish amid Jehovah’s blessings in the land. Its inclusion of the eighth day suggests the new beginning under grace, the day of the new covenant in which the nation will then stand and abide forever. The constant, steady growth of the palm tree through all seasons symbolizes constancy, perseverance. Certainly the palm sets forth perfectly the character of the time to which these visions belong, and most suitably adorns these buildings.
This outer court, with its east, north, and south gate-buildings, extends around the temple itself and the altar-court on three sides, and to the west there are additional buildings, with flanking chambers to north and south of the temple, and a gateless wall, In every direction the sanctity of the house is guarded, an arrangement manifestly different from that of the first temple, as Eze 43:7-8 clearly intimates.
Around this court, and abutting the gate-buildings, there is a pavement with chambers, which probably extended from the gate-buildings to the kitchens, or boiling places, situated in each of the corners of the court. No chambers, it would seem, are located on the west side; they are rather ranged along the court wall on the other three sides. These chambers would be for the people when feasting upon their offerings. The word here used for chambers is different from that for the guard-rooms, or lodges, in the gate-buildings. It suggests a rather spacious room. In 1Sa 9:22 it is rendered parlor, a room in which thirty persons could be accommodated at a feast. It is probable that these chambers were arranged in six groups of five each.
We may be little able to interpret many of the details given as to these buildings, but it is noticeable that certain numbers stand out prominently, and these may at least suggest lessons which fit in with the time to which these visions of God unmistakably point.
(2) The prophet now enters the inner court by the south gate, and is successively taken to the east and north gates. In connection with the last there is the provision for the work of sacrifice. In addition there are two cells for those having charge of the house and the altar, situated in the court itself, one near the north gate, and one near the south gate.
The gate-buildings are not materially different from those already described. They have eight steps, one more than the others, so that the level of the inner court is the height of these eight steps above that of the outer court. This may be the reason why the pavement of the outer court is referred to as the lower (ver. 18).
Within this inner court the priests performed their service with respect to the altar and the house. The garments in which they ministered within these precincts must be laid aside before they go out to approach the things of the people (Eze 42:14).
It seems significant that the work of sacrifice is connected with the northern gate. In Scripture the north is associated with judgment. From that quarter the stroke falls upon both Israel and Judah. The word itself, tsaphon, properly means "the hidden," "the dark," and is only used of the north as a quarter gloomy and unknown. The idea of darkness thus associated with it fits well with that of judgment. And in this connection we cannot fail to think of the darkness of Calvary, the outer darkness of eternal doom, and the gloomy darkness in which wicked angels are kept. Darkness, too, is the term used to describe man’s state away from God, alienated by wicked works, and darkened in his understanding. Certainly in the moral and spiritual application, it is in relation to the north, speaking symbolically, that we need to learn the truth of sacrifice. Here then at the north gate of the inner court, the court of the altar, we have all provided for the accomplishment of this work, whether it be the burnt-offering, sin-offering, or trespass-offering.
(3) We come now to the altar, the actual centre of the whole sacred enclosure,* standing at the centre of the inner court which is measured 100 cubits each way. Details and dimensions of the altar are given later (Eze 43:13-17). Here it is mentioned to show its relation to the whole. It is the divine centre upon which every line of approach converges, east, north, and south. It surely stands as an abiding memorial of Christ and His sacrifice. This is central to all the blessing and glory in which Israel and the nations will participate, as indeed it is in regard to the whole universe (Col 1:19-20). It will ever remind those who throng the courts of the Lord’s house of the Lamb of God who takes away the sin of the world. Upon the Mount of Transfiguration His death was the subject of converse. That scene set forth the glory of the kingdom of God come in power, and when it has actually come that death will not be forgotten. The peerless glory which will then invest Him will not hide the truth of that redemption by blood upon which all action in power is based.
{* See Appendix.}
In the next sections we have the description of the two courts, each 100 cubits square, in the first of which the house itself is located, and in the second, another building the purpose of which is not stated. Thus there is a series of three squares, each of 100 cubits, following each other toward the west, the first being the court of the altar already considered.
{Eze 40:49 The LXX reads twelve. This seems the most likely measure considering the general symmetry of number and plan, which see. -(J. Bloore).
Or, according to the reading of the LXX, "by ten steps they went up to it." If this is correct, as is probably the case, then note the three sets of steps -7 to the outer court, 8 to the inner court, and 10 to the house. -(J. Bloore).
41: 3 It seems probable that the LXX is right in considering this measurement to refer to the wall on either side of the entry (see plan). -(J. Bloore).}
3. Now we are brought to consider what is called the house. This building over all is 60 cubits from north to south, and 100 cubits from east to west, with an open space of 20 cubits on three sides -north, west, and south. Successively, the porch, the holy place, and the most holy are measured. The plan shows the arrangement along with the surrounding chambers.* We may notice the terms used. The whole building is called "the house," of which the porch is the first part described. The next part is called "the temple," which is 40x20 cubits; this is the holy place. The third compartment is "the holy of holies," 20x20 cubits. Connected with this building are chambers surrounding it in three stories -30 of these to each story, 90 in all.
{*See Appendix.}
To the west another building is located, having walls of 5 cubits’ thickness, and measuring on the outside 80x100 cubits. The principal measurements are then enumerated (vers. 12-15a).
(a) -The house, 100 cubits long.
(b) -The separate place (20 cubits), and the building (80 cubits), total, 100 cubits.
(c) -The breadth of the house, 60 cubits, with the separate place, 20 cubits on each side, making the total breadth at the east end of these two squares 100 cubits.
There follows (vers. 15b-26) an account of certain interior features and details of ornamentation.
4. In the temple of Solomon the dimensions are similar. The holy and most holy places are the same size, but the porch was 20x10 cubits, here 20x11, but the LXX gives 12; There too the height was given, but Ezekiel does not mention it. The side chambers are mentioned as five cubits, but Ezekiel specifies four. The account in 1Ki 6:1-38 may help us to better understand the structure of the side chambers. These were in three stories also, and increased in breadth one cubit, the dimensions being 5, 6, and 7 cubits. This means that the wall of the house receded with each story, so forming a resting-place for the floor beams, these beams not being let into the wall but bearing upon the ledge of one cubit formed by the receding wall. It is noticeable that no wall thicknesses are given in Kings or Chronicles. On the other hand the rich embellishment of Solomon’s temple is dwelt upon, its gold and precious stones; but of such details Ezekiel makes no mention, in fact the only material referred to is wood. This seems to indicate that at least one purpose is to impress upon us the massiveness and stability of these structures, rather than beauty of detail and adornment, while the arrangement of courts -increasing in height from the level beyond the outer court to the level of the house, and these courts with their gates so surrounding the Sanctuary as to guard it from all contamination with what was common, or would defile -seems designed to enforce the rebuke and admonition given in Eze 43:1-12.
Perhaps the dimensions themselves may yield us some helpful lesson. Five and ten appear as basic numbers in so many of the measurements often intensified by the use of 2, 3, 4, 5, 6, 7, 8, 9, and 10, that the general lesson seems to be that of divine sufficiency (1) identified for blessing with creature weakness (4), in the full accomplishment of every divine requirement (10). This will be manifest in the kingdom and glory. Practically all the digits by which all numbers are expressed are used in varying relations throughout this complex of buildings, suggesting how that day will be characterized by divine measure ruling in the most far-reaching manner. But in no instance is eleven. used as a factor. Twelve appears in the measure of the altar, and is a factor in certain measures noticed a little later. Here we may find it in the breadth of the house, which is, including the free space on each side, 60 (5x12) cubits, but this may be also 6x10. All the multiples and the sums found by adding the measurement of different parts together are divisible by five or ten. There are no uneven multiples, or such as would leave a fraction when divided. All produces the sense of evenness, unity, harmony, stability, and so in the moral sense equity, righteousness, peace, sanctification, amid which the service and worship of Jehovah is carried out and the divine government exercised. As we consider these things and their spiritual import we understand why, "Many peoples shall go and say, Come, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths." The city of that day is, as Ezekiel shows us, a part of the great oblation, and Isa 60:1-22 is a wonderful description of it. The house, too, is spoken of, "I will beautify the house of My magnificence" (ver. 7).
From the level of the inner court the house with its encompassing chambers is elevated a full reed of six cubits. To reach this higher level there seems to have been 10 steps, if the reading of the LXX is accepted. Thus seven steps led up to the outer court, eight to the inner court, and ten to the house. This suggests perfection in new covenant relation according to the fulness of divine requirements -in all 25 steps (5x5) in three sets, the latter speaking of full manifestation according to the power of the Spirit and the truth of resurrection.
5. The house is surrounded on three sides -north, west, south -by what is called the separate place, a space of 20 cubits, making three sections of court each measuring 100x20, and so having an area of 2,000 square cubits, or a total of 6,000. The extreme measurement of the house is 60x100, or the same total area of 6,000. This makes a total for this part of the sacred enclosure of 12,000 square cubits, which equals 12x10x10x10. Here we observe how 12 appears as an important factor; and the frequent use of three, which enters into six and twelve, and of ten, whether in multiplication or addition is worthy of notice. They appear in these areal measurements, in the number of chambers in the outer court (30), in those surrounding the house (30 in each of the three stories), and in the three successive squares of 100 cubits each, equalling 300x100. Then in the area of each of these we have a fourfold use of ten, the area being 10,000 square cubits or 10x10x10x10, and this repeated three times. Thus we find three multiplied by two or four, giving us six or twelve, intensified by ten used once, twice, thrice, or in fourfold power. These basic numbers in their multiplied form cannot fail to impress any one who has given a little attention to their significance in Scripture. They teach us how divine fulness in complete manifestation (3) is exercised in government (12) according to every requirement Godward and manward (10), and this in realized victory over evil (6), as a result of which the Creator and His creature are brought together under the administration of Christ into harmonious relation to the praise of His glory (5). This general lesson appears stamped upon this whole arrangement. All is measured and ordered to set forth divine perfection, the basis of which is the reed of six cubits of four hand-breadths each, making in all 24, or 12x2, for it will be the full testimony (2) to the perfection and order of divine government (12) set up on the earth, and this under the hand of man -the Man Christ Jesus. "All was by measure."
6. (1) As to the interior we are told of it being wainscoted with wood, ornamented with cherubim and palm trees, alternating, and each cherub having the face of a man and the face of a young lion. The significance of the palm tree we have already considered. This is now combined with the symbolism of the cherubim. Both are evenly distributed; there is perfect balance, symmetry rules throughout. From the scriptures in which the cherubim are mentioned they appear as "supports or guardians of the throne of God in His absolute righteousness and judgment," and "seem clearly to represent the divine attributes of righteousness and its execution in judgment, which is the basis of all true government, human or divine, the only guarantee of the stability of that which is beneath its sway. The throne of iniquity can have no fellowship with the God of righteous judgment (Psa 94:20). Therefore God will overturn until the righteous Ruler comes who loveth righteousness and hateth iniquity (Eze 21:27; Psa 45:6-7). Such a throne can alone be ’forever and ever;’ and this Ruler is the Melchizedek, ’King of righteousness and King of peace,’ David’s Son and yet his Lord, who sits at God’s right hand till His enemies are made His footstool (Psa 110:1-2). In view of such a Ruler the people may well tremble and bow in heart to Him in the day of His grace ere His judgment fall; and yet when He takes His power to reign, the earth shall rejoice and be glad. For Him His whole creation waits in hope, for then will the children of God be manifested in their liberty of glory and creation be delivered from its present bondage" (Rom 8:21-22). The living creatures of the earlier vision of God’s majesty and glory are called cherubim in chapter 10, and there too we see them associated with the work of Judgment. But while there they have four faces, here in the sanctuary only two are mentioned, those of the ox and eagle being omitted. This emphasizes the lesson of the other two, that of the man suggesting intelligence combined with all the tender and gracious affections of human nature to which the face is the index by means of both look, word, and feature; and that of the lion denoting majesty of bearing, fearless and irresistible in authority and power. These features will characterize the government of God in the day of the kingdom and glory, and surely they find there superlative manifestation in Him who then will rule -in Him who is both the Man Christ Jesus and the Lion of the tribe of Judah.
(2) The altar of wood, called "the table which is before Jehovah," seems from this to have been placed on the central axis of the temple, and so in line with the doors of the holy of holies, the dwelling-place of the glory soon to enter. Of this only two dimensions are given, the height three cubits, the length two cubits, although the LXX adds that it was two broad, making it foursquare. This makes it appear quite different from the table of showbread in the tabernacle. It seems to be more like the golden altar of incense, both as to its form and location, yet the difference is very evident in that wood is the only material mentioned, and it is called a table as well as an altar. Little can we say about this, except that the thoughts of worship and communion combine in this the only article of furniture mentioned. The fact that it is only wood prohibits the actual offering of sacrifice such as the burning of incense, and nothing is said of bread being placed upon it. Perhaps its dimensions may afford a lesson. By comparison it is four times the area of the altar of incense made for the tabernacle, and twice that of the table, being also twice its height; the altar was two cubits high, this altar-table is three. Three is the number of full manifestation, of the Trinity, and particularly of the Spirit, and of resurrection; two is the number of testimony and communion, in both of which what three speaks of is revealed and enjoyed. These precious thoughts are combined as it were in this altar-table, and if we are permitted to link with it the altar and table of the tabernacle, then all that it speaks of centres in the perfection and fragrance of Christ -His Person, work, and the results, as found in life, fellowship, and acceptance -all as set forth in the incense and the bread of presence; and furthermore all of this found in manifest union, only in intensified form, as the enlarged dimensions may indicate, in the day of the kingdom and glory. It will be the dispensation of the fulness of time when all shall be gathered together in one under Christ to enjoy the accomplished reconciliation of all things, even the things on earth and in heaven. They will then be reconciled in manifest glory to the fulness of the Godhead, resting as this does and ever will be seen to do, upon the work of the sacrifice whose abiding memorial will be seen in the great altar which stands at the very centre of this Millennial Sanctuary. It will be the day pictured for us in Psa 96:1-13; Psa 97:1-12; Psa 98:1-9; Psa 99:1-9; Psa 100:1-5, and also in the Hallelujah Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6. Compare Isa 32:15-18; Isa 33:5-6; Isa 33:20-22; Isa 35:1-2; Isa 41:17-20; Isa 55:12-13.
It is hardly possible to pass without notice that with all the detailed description of arrangement and measure here given, there is no mention made of many features prominent in the first temple and the tabernacle. At once we think of the candlestick, incense altar, veil, ark, censer, and all the many related vessels of service, with the wealth of spiritual instruction they afford. No mention is made of brazen sea nor laver, nor do we read of the lavish use of gold, as in the house built by Solomon. When we consider that Moses received the pattern of the tabernacle from God (Exo 25:8-9), and that the pattern of all the house and its furnishings David "had by the Spirit," by Jehovah’s hand upon him "instructing as to all the work of the pattern" (1Ch 28:11-12; 1Ch 28:19, New Trans.), the omission of so much in Ezekiel’s vision cannot fail to impress us. Though we may be little able to explain it, this difference serves to bring out into greater prominence what we have considered the chief lesson of this vision, in view of Ezekiel’s earlier prophecies and the several rebukes given in the final chapters.
(3) The prophet turns to look at the doors of the temple and sanctuary. The brief description is sufficient to show that they are similar to those of Solomon’s temple (1Ki 6:31-35), but here seemingly it is not so much the doors themselves which are of importance as the relation in which we find them. The altar-table just described being on the central axis of the temple, the prophet now notices the doors of both parts of the house, in direct line with it. Across this line of approach to the presence of the Glory, soon to be seen entering the inner chamber, lies this altar-table with its combined lesson if we have read it aright, of worship and communion. The only station for such holy service is in direct line with the opened Sanctuary. Through its unfolded doors the outshining light of the indwelling Glory would illuminate the altar-table, and shed forth its rays along the central line of its abode, passing through the doors at the porch to fall upon the great altar -"the hearth of God." As we think of what is associated with this manifestation of the Divine Presence in the kingdom and glory, how fitting to be reminded of the cherubim and palm trees, whose meaning we have already considered!
But why are there doors? May they not witness to God’s absolute right to shut out from His presence, if occasion require? There are two doors to each opening, and evidently two turning, or folding, leaves to each door. Thus the numbers two and four appear, and they may speak of witness-bearing toward the creation, and such a witness as the carved cherubim and palm trees indicate. The truth to which they witness orders, controls, as it were, the way of approach to the Divine Presence. And though the service and privilege of entering the house pertain only to the priestly family, the lessons of its parts and arrangements are not only for their instruction, but that the people themselves may know Jehovah as thus revealed (Eze 44:23).
But may we not also think of Christ in this connection? The figure of the door He applies to Himself, as we know. By Him there is entrance into full salvation. He, as having become Man, is the abiding witness of all that the cherubim and palm tree symbolize, and to all creation, to which He stands as Firstborn and the Image of the invisible God. Only by Him is there access to the altar-table and the indwelling Glory. He may give access, or be as a closed door shutting out forever. He may be the Saviour or the Judge, for to Him has been committed all in relation to salvation and judgment.
A brief reference to the porch calls attention to its portal (or threshold), its windows, and the decoration, which in this case, as in that of other surrounding chambers (Eze 40:16), was simply the palm tree. The cherubim is rather associated with the house itself, and the interior in particular. There is an alternative rendering, not without good authority, for the latter part of ver. 25 -"And there were wooden planks upon the front of the porch without." If this is accepted the close of ver. 26 should read, "and the planks," instead of, "and the portals." These planks would then also have palm trees carved upon them as upon the surrounding walls -work which would all be in low relief. Thus the approach to the outer doors of the house would be over these carved planks. The word here rendered "wooden planks" is the one used where death by hanging on a tree is mentioned (Gen 40:19; Deu 21:22; Jos 10:26; Est 2:23; Est 5:14) . Moreover, it is by the tree cut down and fashioned to the proper form that this path of approach to the doors is made. Is it too much to draw from this a suggestion of the Cross? By it indeed, in any case, the way has been made, whether for us or Israel, by which access is possible. It introduces, as it were, to that path upon which falls the light from the opened Sanctuary. And where more than in the Cross is manifested the symbolic meaning of the palm tree, both to the glory of God and the blessing of the whole creation!
Before leaving this section let us revert for a moment to some of the dimensions of the house, in particular those of the three entrances which the plan shows to be as follows:
Porch entrance, 14 cubits = 7x2.
Temple entrance, 10 cubits = 5x2.
Entrance to the Holy of Holies, 6 cubits = 3x2.
Two the number of testimony and fellowship, and distinctly of Christ Himself as the second Person of the holy Trinity, rules throughout in this threefold entrance to the place of the divine glory. As threefold it implies fulness, and this as found manifested in what 7, 5, and 3 teach us, and that is perfection, but this found in the grace which has effected the union of the Creator and the creature (4+1), and this in relation to the fulness of the Godhead itself (3). And let us remember that what leads up to this from the court in which the great altar of sacrifice stands is a flight of ten steps, signifying -shall we not say? -that every requirement of the divine righteousness both Godward and manward has been perfectly met, and this, as we know, in the Person and work of Him of whom that very altar perpetually speaks -CHRIST. I may remark too that if the plan of the house is examined* it will be found that the wall-posts of these entrances are in this same fundamental ratio, only in reverse order, that is 3, 5, 7. Again in the dimensions of the Porch, Holy Place, and Most Holy we see how two rules with ten as the number multiplied, as also in the open space of 20 cubits which surrounds this structure. One more feature which gives prominence to the house with its side chambers is the foundation upon which it rests, which is "a full reed of six cubits" above the level of the surrounding court including that of the altar, and projects five cubits from the outside walls of the building (see Appendix). Six, as the number which speaks of the divine limit to evil, and of mastery over it, and of the subjugation of all things to God, is the fitting measure for the foundation of His house of glory. Notice too that it says a full reed; there will be no coming short in what this measure of six cubits means. And it extends out five cubits all around the house, for all is realized in the blessedness of that grace which reigning through righteousness brings God and man together to share in and enjoy the triumph and the fruits of the old Serpent being smitten, his head crushed by the blessed and glorious Man whose heel he in malice and enmity had bruised at the Cross. How heaven and earth will sing His triumph! The redeemed creation will join as one to adore the Lamb.
{*See Appendix.}
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 § 2. The Ordinances of the New Israel (Ezekiel…
§ 2. The Ordinances of the New Israel (Ezekiel 40-48)
This concluding section of the book is dated in the twenty-fifth year of Ezekiel's captivity, i.e. the fourteenth year after the fall of Jerusalem (572 b.c.). It is therefore thirteen years later than the previous section (Ezekiel 33-39), and, with the exception of Eze_29:17-21, forms the latest part of the book. It is in the form of a vision, which is the counterpart of that in Ezekiel 8-11. There God forsook the old Temple which had been polluted by idolatry. Here we have a description of the Temple of the restored kingdom, of God's return to it, and of the various religious arrangements and institutions of the future. The vision is marked by great minuteness of detail, and no doubt Ezekiel had brooded long and deeply over the particulars of the Temple and its ritual. Yet, as in former cases, there is no reason to doubt that this vision was an actual experience, in which the subjects of previous reflection stood out vividly before the prophet's mind. While the material details are so minute, some features of the vision are supernatural and miraculous. The whole forms an ideal picture, which was never actually to be realised, but which strikingly embodied the conception of the abiding presence of God with His people, and of their perfect fellowship with Him.
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The Plans of Ezekiel's Temple, on p. 518, are by permission of the Cambridge University Press.
The New Temple
Ezekiel, transported in vision to Palestine, is set down on the N. side of the Temple mountain, and sees the Temple buildings extending to the S. like a city. A supernatural figure, like those in Ezekiel 9, appears, and measures the various parts of the Temple in Ezekiel's presence (Eze_40:1-4).
(a) The Outer Court and its Gateways (Eze_40:5-27)
The Outer Eastern Gateway (Eze_40:5-16), Fig. 3, E. For the following details see Fig. 1. The outer boundary of the Temple was a wall 6 cubits thick and 6 cubits high (Eze_40:5). Steps led up to the E. gateway, which had a threshold (a) 6 cubits broad (Eze_40:6, ef), and 10 cubits wide (Eze_40:11, ee, ff). Within the threshold were three guardrooms (b) on either side (Eze_40:7, Eze_40:10), each 6 cubits square, and separated by wall-spaces (posts) of 5 cubits (gh, ik). The inner threshold (c) had the same dimensions as the outer one (Eze_40:6-7). Beyond it was a porch (d) 8 cubits wide (mn), the jambs (posts) of the doorway being 2 cubits broad (no, Eze_40:9). The whole length of the gateway (eo) was 50 cubits (Eze_40:15), and its breadth 25 cubits (Eze_40:13). The guardrooms and the porch were lit by windows, and there were also windows in the wall-spaces (posts) between the guardrooms. These spaces, too, were decorated with palm trees (Eze_40:16).
5. Cubit] Yarious sizes of cubit, from 18 in. to nearly 24 in. were employed in ancient measurements. Ezekiel's cubit was one of the larger forms—an ordinary cubit and a handbreadth.
6. The other threshold] is that mentioned in Eze_40:7 (c).
7. Within] RV 'toward the house,' or Temple proper.
8. Should be omitted. It contradicts Eze_40:9, and is evidently a copyist's repetition.
9. Inward] RV 'toward the house.'
11. The length of the gate, thirteen cubits] an obscure statement, not reconcilable with the other measurements. If 'breadth' instead of 'length' were meant 13 + 6 + 6 would make 25, but this would allow no space for the outer walls of the guardrooms.
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12. The space] RV 'and a border,' probably a low parapet in front of each guard-room (fg, hi, kl) taking a cubit on either side off the width of the passage.
14. He made.. threescore cubits] read, with LXX, 'and he measured the porch (d) 20 cubits' (i.e. in length, the breadth being 8 cubits, Eze_40:9). The latter half of the v. is obscure.
16. Arches] should be 'porch,' and so everywhere.
The Outer Court (Eze_40:17-19) had a pavement (Fig. 3, B) 50 cubits wide, corresponding to the length of the gateways. On this pavement were 30 chambers (C), the exact arrangement of which is unknown. From the inner opening of the outer gateways to the inner gateways was 100 cubits. The whole outer court including the pavement was therefore 150 cubits wide.
18. Over against] RV 'answerable unto.'
The Outer Northern Gateway (Eze_40:20-23), Fig. 3, N. This was similar to the E. gateway. 'Porch' should be read for 'arches.' Seven steps led up to this gateway, and the breadth of the outer court was the same on the N. as on the E. side.
The Outer Southern Gateway (Eze_40:24-27), Fig. 3, S. This was similar to those already described. 'Porch' for 'arches' as before.
(b) The Inner Court and its Gateways (Eze_40:28-47)
The Inner Southern Gateway (Eze_40:28-31), Fig. 3, S1. This was reached from the outer court by 8 steps. It was exactly similar to the outer gateways, except that the porch (Fig. 1, d) was at the outer and not at the inner end. Eze_40:30 should be omitted with LXX.
The Inner Eastern Gateway (Eze_40:32-34), Fig. 3, E1, and the Inner Northern Gateway (Eze_40:35-37), Fig. 3, N1, were similar to that on the S.
Arrangements for Preparing the Sacrifices (Eze_40:38-43). At one of the inner gateways (probably that on the N.) there were a chamber for washing the burnt offerings (Eze_40:38) and a number of tables for slaying and preparing them (Eze_40:39-43). The exact position of the tables must remain uncertain.
38. The chambers and the entries] RV ' a chamber with the door.'
The Chambers for the Singers (Eze_40:44-47), Fig. 3, DD. These were two in number. One, by the N. gateway and looking toward the S., was for the priests. The other, by the S. gateway and looking toward the N., was for the Levites.
44. East] should obviously be S.: see RM. Without the inner gate] means not 'in the outer court,' but 'beyond the gateway, in the inner court.'
Dimensions of the Inner Court (Eze_40:47). Excluding the space occupied by the gateways, this court formed a square (Fig. 3, iklm) of 100 cubits each way. The altar (F) was in the centre of the court.
(c) The Temple Proper (Eze_40:48 to Eze_41:26)
The main Temple building was on the W. side of the inner court. The details that follow are illustrated in Fig. 2.
The Porch (Eze_40:48-49), Fig. 2, A. This was 20 cubits long (hh) and 12 cubits broad. The posts or jambs (ab) of the doorway were 5 cubits across, and the sidewalls (hb, bh) were of 3 cubits each. This left 14 cubits for the width of the entrance (aa, bb). Each jamb had a pillar beside it. The porch was approached by 10 steps.
48. Breadth of the gate] should be 'sides of the entrance,' as in Eze_41:2.
49. Eleven] should be 'twelve,' as the LXX reads, and the other measurements require: see Eze_41:13. And he brought me .. whereby] RM 'and by ten steps.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 43 a man
a man
The theophanies. Dan 8:15; Dan 10:6; Dan 10:10; Dan 10:18; Gen 12:7; Rev 1:9.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Chapters 40-48. The final nine chapters of this book…
Chapters 40-48. The final nine chapters of this book form the climax of the great prophecies of Ezekiel; they belong to the most difficult in the entire prophetic Word. Once more the hand of the Lord rests upon the seer and in the visions of God he is brought into the land of Israel. In the very beginning of this grand finale we learn therefore that the visions concern the land of Israel. Let us remember, that after the fall of Jerusalem had been announced to Ezekiel (Eze 33:21), his prophetic utterances and visions concern the future when Israel is to be regathered and restored to the land. The previous two chapters dealt with the last invasion of the land of Israel and the complete overthrow of Gog and its hordes. The vision contained in this last section follows after Israel’s final deliverance. So much is clear as to the time when the prophecies of these eight chapters will be accomplished. They have not been fulfilled in the past, certainly not in the remnant which returned under Zerubbabel and Ezra. Nor have these prophecies been fulfilled since then. All is future. Only when the Lord has gathered Judah and Israel, when He has established His glorious Kingdom in their midst and delivered His people and the land from the last invader, will this last vision of Ezekiel become history.
This disposes then at once of the different modes of interpretation employed by so many expositors of this book. These are the following:
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1. The theory of interpretation which looks upon the vision of these chapters as fulfilled in the return of the remnant from Babylon. One of the expositors who follows this line stated that these visions are “an ideal representation of the Jewish state about to be restored after the captivity.” It does not need much argument to show that this mode of interpretation is erroneous. The temple which the remnant built does in no way whatever correspond with the magnificent structure which Ezekiel beheld in his vision. The fact is, if this temple is a literal building (as it assuredly is) it has never yet been erected. Furthermore, it is distinctly stated that the glory of the Lord returned to the temple and made His dwelling place there, the same glory which Ezekiel had seen departing from the temple and from Jerusalem. But the glory did not return to the second temple. No glory cloud filled that house. And furthermore no high priest is mentioned in the worship of the temple Ezekiel describes, but the Jews after their return from Babylon had high priests again. Nor can the stream of healing waters flowing from the temple as seen by Ezekiel be in any way applied to the restoration from the Babylonian captivity. Expositors who follow this mode of interpretation claim that all has been fulfilled and that there is nothing in store for Israel in the future, It is the most superficial method and totally wrong.
2. Another interpretation claims that the whole vision sprang from the imagination of the prophet. That it is all an ideal description of something which the expositor himself is unable to define. This mode of interpretation needs no further mention and answer.
3. The third interpretation of these chapters is the allegorical, which spiritualizes everything, and claims that the Christian Church, its earthly glory and blessing, is symbolically described by the prophet. This is the weakest of all and yet the most accepted. But this theory gives no exposition of the text, is vague and abounds in fanciful applications, while the greater part of this vision is left unexplained even in its allegorical meaning, for it evidently has no such meaning at all.
(What strange applications have been made of this vision! We quote from The New Century Bible which says concerning this temple:
“Its details shed a light nowhere else vouchsafed to us upon the ideals of Hebrew art, influenced perhaps, by Babylonian masterpieces, yet entirely national and Puritan; and they embody in material form Ezekiel’s sober but intense conception of religion, as completely as the Gothic cathedrals translate into concrete and abiding stone and marble the soaring visions of medieval Christianity.”)
The true interpretation is the literal one which looks upon these chapters as a prophecy yet unfulfilled and to be fulfilled when Israel has been restored by the Shepherd and when His glory is once more manifested in the midst of His people. The great building seen in his prophetic vision will then come into existence and all will be accomplished.
But while we are sure of the strictly future fulfillment of this final vision, the many details which abound in these chapters can hardly be fully interpreted as to their meaning. Much is obscure. That all has a deeper meaning we do not doubt; and here and there we shall offer suggestions, but many things we shall have to pass over. Before we turn to the text and open up the contents of these chapters, a telescopic view of the whole section is in order and will be helpful in our further studies.
As it will be impossible to give a detailed explanation of this future temple we give an analysis of these chapters. Our larger work on Ezekiel will be found helpful in a better understanding of this portion of this book.
I. THE DESCRIPTION OF THE TEMPLE (40-47)
CHAPTER 40
1. The introduction (Eze 40:1-4)
2. The gate toward the east (Eze 40:5-16)
3. The outer court (Eze 40:17-27)
4. The inner court (Eze 40:28-37)
5. The tables for the offerings and the chambers for the inner court (Eze 40:38-47)
6. The porch of the house (Eze 40:48-49)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 28 The Vision of the Temple-Building.
The Vision of the Temple-Building.
The remaining chapters of Ezekiel’s prophecy give an ideal picture of the spiritual temple of the Lord, of His Church of the New Testament, of his glorious kingdom. It was a wonderful vision which was vouchsafed to the prophet, its beauty being enhanced by the descriptive details. As in the case of every parable, however, it would manifestly be a mistake to stress every point of the parallelism. The exposition, therefore, deals with the larger outlines of the picture only. The ideal temple as here pictured exhibits, under Old Testament forms, which are used as being familiar to the men whom Ezekiel was addressing, the essential character of the Church of Christ and of the worship of Messiah as it would be when lie would exercise Ills rule among His own people, among the believers in every part of the earth.
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Tile Walls and Tile Outer Gates
v. 1. In the five and twentieth year of our captivity, very likely the year 575 B. C. in the beginning of the year, which began in spring, in the month Abib, or Nisan, in the tenth day of the month, in the fourteenth year after that the city was smitten, that is, after it was taken by the Chaldean invaders, in the selfsame day the hand of the Lord was upon me and brought me thither, so that he was, in a state of ecstasy, transported to Jerusalem
v. 2. In the visions of God, in which his mind was entirely detached from his body, brought He me into the land of Israel and set me upon a very high mountain, figurative for the mountain of God’s holiness, on which His Church is founded, by which was as the frame of a city on the south, the city-like building of the Temple which is described in the following section, and which the prophet saw as coming from the north.
v. 3. And He brought me thither, and, behold, there was a man, a heavenly being in the form and appearance of a man, whose appearance was like the appearance of brass, bright, shining, resplendent, as befitted this singular Angel of Jehovah, Rev 1:15, with a line of flax in His hand, used for the purpose of measuring the site, and a measuring-reed, more particularly for the masonry; and He stood in the gate, as though awaiting the newcomer.
v. 4. And the Man said unto me, by virtue of His own authority, which is equal to that of God Himself, Son of man, behold with thine eyes and hear with thine ears, observing most carefully with all the senses, and set thine heart, in close attention, upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought hither. It was the purpose of God that Ezekiel should see with his own eyes and take note of the explanation pertaining to every part of the building, so that his own statements concerning it might be accurate and sufficient. Declare all that thou seest to the house of Israel, to the men of all times who professed membership in the spiritual Israel.
v. 5. And behold a wall on the outside of the house round about, enclosing the entire complex of buildings, and in the Man’s hand a measuring-reed of six cubits long by the cubit and an hand breadth, or about one rod, the length of the measuring-rod thus being greater than the one usually employed; so He measured the breadth of the building, that of the mason-work of the wall, one reed, or rod, and the height, one reed, a very strong piece of masonry.
v. 6. Then came He, apparently having started from the north gate, unto the gate which looketh toward the east, for that was the direction in which the Temple faced, and went up the stairs thereof and measured the threshold of the gate, of this main entrance, which was one reed broad; and the other threshold of the gate, which was one reed broad, rather, one rod broad, "even one threshold one rod broad," this point being emphasized for the sake of remembering it.
v. 7. And every little chamber, the guard-room for the gate-watch, was one reed long and one reed broad, and between the little chambers, of which there seem to have been at least two, were five cubits; and the threshold of the gate by the porch of the gate within, where there was an entrance portico, was one reed.
v. 8. He measured also the porch of the gate within, the pillared archway itself, one reed.
v. 9. Then measured He the porch of the gate, the length of the portico, eight cubits, and the posts thereof, the pillars supporting its roof, two cubits; and the porch. of the gate was inward, literally, "away from the house," serving as an approach to the Temple.
v. 10. And the little chambers of the gate eastward, in addition to those flanking the entrance, were three on this side and three on that side; they three were of one measure, the same size as those mentioned in verse 7, and the posts, the pillars or half-columns supporting the pediments or the portico, had one measure on this side and on that side. V 11. And He measured the breadth of the entry of the gate, the entire width of the eastern entrance, ten cubits, and the length of the gate, either the height or, more likely, the depth of the gateway, thirteen cubits.
v. 12. The space also, literally, "the limit or boundary," apparently a low barrier wall, before the little chambers, where they flanked the entrance portico, was one cubit on this side, and the space was one cubit on that side, the barrier thus serving to keep those who entered in the center of the passage amid preventing their crowding into the niche-like cells of the guard-rooms; and the little chambers were six cubits on this side and six cubits on that side.
v. 13. He measured then the gate, the entire width of the gate-buildings or entrance porticoes, from the roof of one little chamber to the roof of another, the entire distance between the outside walls; the breadth was five amid twenty cubits, door against door, literally, "opening against opening,’’ that is, the measuring was done straight through the interior, the passage being ten cubits, the total depth of the guard-rooms twelve cubits, and the two outer walls, three cubits.
v. 14. He made also posts of threescore cubits, that is, sixty cubits high, these being the gate-pillars, even unto the post of the court round about the gate, literally, "and at the pillar was the court round and round the gate,’’ that is, the outer court of the Temple.
v. 15. And from the face of the gate of the entrance, where the steps led up into the Temple, unto the face of the porch of the inner gate, which led to the Sanctuary proper, were fifty cubits, through the entire length of the entrance portico.
v. 16. And there were narrow windows to the little chambers, small latticed openings for light, slanting inward from the outside of the wall, so as to offer as much light as possible, and to their posts within the gate round about, pillars projecting from the walls enclosing these windows, and likewise to the arches, or galleries; and windows were round about inward, on the walls of the passage and in the cells, so that they could be seen, no matter which way a person turned; and upon each post were palm-trees, ornaments having the shape of palm-trees.
v. 17. Then brought He me into the outward court, that before and around the outer pillars, and, lo, there were chambers, cells or small apartments, and a pavement, a floor of tesselated mosaic, made for the court round about, on the three open sides; thirty chambers were upon the pavement, thus enclosing the court on these three sides.
v. 18. And the pavement by the side of the gates, it was constructed there, over against the length of the gates, exactly the length of the gates, was the lower pavement, thereby distinguished from the upper or inner court.
v. 19. Then He measured the breadth from the forefront of the lower gate, from that of the lower pavement, or court, unto the forefront of the inner court without, that is, to the entrance of the inner court, as measured from outside, an hundred cubits eastward and northward, the same dimensions being true of the north side as of the east side.
v. 20. And the gate of the outward court that looked toward the north, He measured the length thereof and the breadth thereof, just as He had done on the east entrance, the description of this section, therefore, being very brief.
v. 21. And the little chambers thereof, the guard-rooms, were three on this side and three on that side; and the posts, or pillars, thereof, and the arches thereof, the galleries, or porticoes, were after the measure of the first gate; the length thereof was fifty cubits, measuring from the outer entrance, and the breadth five and twenty cubits, from outer wall to outer wall of the niches.
v. 22. And their windows and their arches and their palm-trees were after the measure of the gate that looketh toward the east, and they went up unto it by seven steps; and the arches thereof, the porches, or pediments, were before them, projecting over against them.
v. 23. And the gate of the inner court was over against the gate toward the north and toward the east, so that the gates of the outer and of the inner court were exactly in line with each other; and He measured from gate to gate an hundred cubits.
v. 24. After that He brought me toward the south, the entrance portico of which is described just as briefly, and behold a gate toward the south; and He measured the posts thereof and the arches thereof, the pillars and the porches, according to these measures, their dimensions being identical with those of the other entrances.
v. 25. And. there were windows in it and in the arches thereof round about, like those windows, the same kind of latticed openings as on the east side; the length was fifty cubits and the breadth five and twenty cubits.
v. 26. And there were seven steps to go up to it, and the arches thereof were before them; and it had palm-trees, one on this side and another on that side, upon the posts thereof.
v. 27. And there was a gate in the inner court toward the south; and He measured from gate to gate toward the south an hundred cubits. The symmetry and beauty of this figurative Temple are but a faint picture of the greater perfection of the Lord’s temple, of His Church.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 11, 14, 17, 20, 22, 24, 26, 28, 32, 35, 38, 42, 44, 46, 48 twenty-fifth ... tenth ... fourteenth
twenty-fifth ... tenth ... fourteenth
These words are the ordinal forms of 25, 10, and 14. (See: Ordinal Numbers)
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of our captivity
Here "our" refers to Ezekiel and the Israelites who have been in Babylon since the Babylonians forced King Jehoiachin to leave Jerusalem, but not to the reader. AT: "after we became captives" or "after the Babylonians took us as captives to Babylon" (See: Assumed Knowledge and Implicit Information and Exclusive and Inclusive "We")
the beginning of the year on the tenth day of the month
This is the first month of the Hebrew calendar. The tenth day is in April on Western calendars. (See: Hebrew Months and Ordinal Numbers)
the city was captured
This can be translated in active form. AT: "the Babylonians captured the city of Jerusalem" (See: Active or Passive)
the hand of Yahweh
Here "hand" refers to Yahweh's power to show Ezekiel supernatural visions. See how you translated this in Ezekiel 1:3.
He brought me to rest
"He put me down"
translationWords
year
captive
day
hand
Yahweh
vision
God
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 5, 7, 16, 17, 20, 22, 28, 35, 38, 43, 46, 47, 48, 49 40:1–48:35 The final section of Ezekiel focuses on the…
40:1–48:35 The final section of Ezekiel focuses on the new Temple (40:1–47:12; see “Temple Architecture as Theology” Theme Note; “Temple Legislation as Theology” Theme Note) and on reallotment of the land (47:13–48:35; see “Israel’s Geography as Theology” Theme Note). The Temple at the center of the land was the capstone of God’s program of restoring and sanctifying his people so that he could once again dwell in their midst (see 37:28). This Temple, which Ezekiel saw in a vision, was never actually constructed.
40:1–46:24 The prophet’s tour of the new Temple proceeded from the outside of the Temple into its center. From the inside, he then returned outwards, ending up at the kitchens in the corners of the outer courtyard (46:19-24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.