Exegetical and Hermeneutical Commentary of Ezekiel 46:19
After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward.
19. through the entry ] the entrance way, viz. that mentioned Eze 42:9. Since Eze 44:4 the prophet had been before the house. The holy chambers are those described, Eze 42:1-14.
a place on the two sides ] a place in the Innermost part westward; i.e. at the western extremity of the court. In Fig. 3 the kitchens, LL, should probably be extended back to the wall.
to sanctify the people ] Cf. Eze 44:19.
Fuente: The Cambridge Bible for Schools and Colleges
19 24. The kitchens for the priests ( Eze 46:19-20), and people ( Eze 46:21-24)
The kitchens for cooking the sin and trespass offering and baking the meal-offering, the holy things to be consumed by the priests (Eze 44:29), were situated in the inner court at the furthest part of the court westward, to the west of the holy cells (Eze 42:1-14), and on both sides of the erection called the “building” (Eze 41:12-13) which lay behind the house, Fig. 3, L. The inner court on the west reached back to the boundary wall of the outer court, which on that side was the wall of the inner court, and in the two corners, N. and S., the priests’ kitchens were placed. The prophet is brought to those on the N. side; those on the S. were similar.
Fuente: The Cambridge Bible for Schools and Colleges
The careful provision here made to keep separate the offerings of priests and people was to prevent collision, just as the enactments Eze 46:16-18 were intended to secure their respective rights to prince and people.
Eze 46:19
At the side of the gate – The entrance to the inner court at the same side as the northern gate Eze 42:9.
Eze 46:20
See M Plan II.
Boil – It was unique to the Paschal lamb, that it was to be eaten roasted. The flesh of the other sacrifices was to be sodden or boiled (see Lev 6:28; 1Sa 2:13; 2Ch 24:14 margin). The meat-offering (flour and honey) was baked Lev 2:4.
Eze 46:21
See K. Plan II.
Eze 46:22
courts joined – enclosed courts, and entered by doors in the walls, which shut them out from the great court. The marginal rendering, made with chimnies, is based upon another interpretation of the word.
These four corners – Or, these four corner-courts were of one measure.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. He brought me thorough the entry] The prophet had entered by the north gate of the court of the priests, where he had seen, a little before, the glory of the Lord, and where he had received all those directions from Eze 44:4-5, to this chapter. From that gate, (see plan Q.) See Clarke on Eze 48:35, he entered the vestibule by a gate which was by the side of the apartments of the priests, which were along this aisle, (see S.) See Clarke on Eze 48:35, to the right of the vestibule towards the west. At the extremity of a row of chambers, he remarked, at the west, the place where they boiled the flesh of the sin-offerings, (see T.) See Clarke on Eze 48:35. They did not boil there the flesh of all sorts of victims, there were other kitchens appointed for that, (see PP:) See Clarke on Eze 48:35, but that only which could not be eaten but in the outer court, and by the priests which were sanctified; such were the parts of the offerings for sins of commission and ignorance, and the offerings of flour with which they were accompanied.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We left the prophet, Eze 44:4, at the north gate, and on the inside of it; now we find him going through a private way by the side of that gate to the holy chambers appointed for the priests.
The holy chambers: see Eze 40:45,46; 42:13,14.
On the two sides westward; rather, on their sides westward, that is, on the west side of these chambers which looked toward the north. The Seventy read it thus, Behold, there was a place enclosed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19-24. Due regard is to be hadfor the sanctity of the officiating priests’ food, by cooking courtsbeing provided close to their chambers. One set of apartments forcooking was to be at the corners of the inner court, reservedfor the flesh of the sin offerings, to be eaten only by the priestswhose perquisite it was (Lev 6:25;Lev 7:7), before coming forth tomingle again with the people; another set at the corners of the outercourt, for cooking the flesh of the peace offerings, of which thepeople partook along with the priests. All this implies that nolonger are the common and unclean to be confounded with the sacredand divine, but that in even the least things, as eating anddrinking, the glory of God is to be the aim (1Co10:31).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
After he brought me through the entry, which was at the side of the gate,…. The north gate of the inner court, where the prophet was last, Eze 44:4, through an entry, by the side of that, he was brought by the man his guide:
into the holy chambers of the priests; see Eze 42:13:
and, behold, there was a place in the two sides westward; or, “on their sides westward” p; on the west side of the chambers; the Targum is at the west end of them: the use of this place follows,
p “in lateribus ejus vel eorum, in extremo”, Starckius.
Fuente: John Gill’s Exposition of the Entire Bible
The Sacrificial Kitchens for the Priests and for the People
Eze 46:19. And he brought me up the entrance by the shoulder of the gate to the holy cells for the priests, which looked to the north; and behold there was a place on the outermost side toward the west. Eze 46:20. And he said to me, This is the place where the priests boil the trespass-offering and the sin-offering, where they bake the meat-offering that they may not need to carry it out into the outer court, to sanctify the people. Eze 46:21. And he led me out into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was again a court. Eze 46:22. In the four corners of the court were closed courts of forty cubits in length and thirty cubits in breadth; all four corner spaces had one measure. Eze 46:23. And a row of stands was round about therein in all four, and boiling hearths were under the rows made round about. Eze 46:24. And he said to me, These are the kitchen-house, where the servants of the house boil the slain-offering of the people. – In the list and description of the subordinate buildings of the temple, the sacrificial kitchens are passed over; and they are therefore referred to here again in a supplementary manner. Ewald has shifted Eze 46:19-24, and placed them after Eze 42:14, which would certainly have been the most suitable place for mentioning the sacrificial kitchens for the priests. But it is evident that they stood here originally, and not there; not only from the fact that in Eze 46:19 the passage to the holy cells (Eze 42:1.) is circumstantially described, which would have been unnecessary if the description of the kitchens had originally followed immediately after Eze 42:14, as Ezekiel was then standing by the cells; but also, and still more clearly, from the words that serve as an introduction to what follows, “he led me back to the door of the house” (Eze 47:1), which are unintelligible unless he had changed his standing-place between Eze 46:18 and Eze 47:1, as is related in Eze 46:19 and Eze 46:21, since Ezekiel had received the sacrificial thorah (Ezekiel 44:5-46:18) in front of the house (Eze 44:4). If Eze 46:19-24 had originally stood elsewhere, so that Eze 47:1 was immediately connected with Eze 46:18, the transition-formula in Eze 47:1 would necessarily have read very differently. – But with this section the right of the preceding one, Eze 46:16-18, which Ewald has arbitrarily interpolated in Ezekiel 45 between Eze 45:8 and Eze 45:9, to hold its present place in the chapter before us as an appendix, is fully vindicated. – The holy cells (Eze 46:19) are those of the northern cell-building (Eze 42:1-10) described in Eze 42:1-14 (see Plate I L). is the approach or way mentioned in Eze 42:9, which led from the northern inner gate to these cells (see Plate I l); not the place to which Ezekiel was brought (Kliefoth), but the passage along which he was led. The spot to which he was conducted follows in (the article before the construct state, as in Eze 43:21, etc.). is appended to this in the form of an apposition; and here is to be repeated in thought: to those for the priests. ‘ belongs to . There, i.e., by the cells, was a space set apart at the outermost (hindermost) sides toward the west (Plate I M), for the boiling of the flesh of the trespass-offering and sin-offering, and the baking of the minchah, – that is to say, of those portions of the sacrifices which the priests were to eat in their official capacity (see the comm. on Eze 42:13). For the motive assigned in Eze 46:20 for the provision of special kitchens for this object, see the exposition of Eze 44:19.
In addition to these, kitchens were required for the preparation of the sacrificial meals, which were connected with the offering of the shelamim, and were held by those who presented them. These sacrificial kitchens for the people are treated of in Eze 46:20-24. They were situated in the four corners of the outer court (Plate I N). To show them to the prophet, the angel leads him into the outer court. The holy cells (Eze 46:19) and the sacrificial kitchens for the priests (Eze 46:20) were also situated by the outside wall of the inner court; and for this reason Ezekiel had already been led out of the inner court, where he had received the sacrificial thorah, through the northern gate of the court by the way which led to the holy cells, that he might be shown the sacrificial kitchens. When, therefore, it is stated in Eze 46:21 that “he led me out into the outer court,” can only be explained on the supposition that the space from the surrounding wall of the inner court to the way which led from the gate porch of that court to the holy cells, and to the passage which continued this way in front of the cells (Plate I l and m), was regarded as an appurtenance of the inner court. In every one of the four corners of the outer court there was a (small) courtyard in the court. The repetition of ‘ has a distributive force. The small courtyards in the four corners of the court were , i.e., not “uncovered,” as this would be unmeaning, since all courts or courtyards were uncovered; nor “contracted” (Bttcher), for has no such meaning; nor “ fumum exhalantia ,” as the Talmudists suppose; nor “bridged over” (Hitzig), which there is also nothing in the language to sustain; but in all probability atria clausa , i.e., muris cincta et janius clausa (Ges. Thes.), from ; in Aram. ligavit; in Ethiop. clausit , obseravit januam . The word is marked with puncta extraordinaria by the Masoretes as a suspicious word, and is also omitted in the Septuagint and Vulgate. Bttcher and Hitzig have therefore expunged it as a gloss. But even Hitzig admits that this does not explain how it found its way into the text. The word is a Hophal participle of , in the sense of cornered off, cut off into corners, and is in apposition to the suffix to , – literally, one measure wax to all four, the spaces or courtyards cut off in the corners. For this appositional use of the participle, compare 1Ki 14:6. There is also a difference of opinion as to the meaning of the word , which only occurs here and in Exo 28:17. and Eze 39:10, where it signifies “row,” and not “enclosure” (Kliefoth). , which follows, is evidently merely the feminine plural, from , as is also derived from , in the sense of “to encircle” (see the comm. on Psa 69:26). Consequently does not mean a covering or boundary wall, but a row or shelf of brickwork which had several separate shelves, under which the cooking hearths were placed. , not kitchens, but cooking hearths; strictly speaking a partic. Piel, things which cause to boil. – – .liob ot e , kitchen house. , the temple servants, as distinguished from the servants of Jehovah (Eze 44:15-16), are the Levites (Eze 44:11-12). is construed as in Eze 40:17 and Eze 41:18-19.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Buildings about the Temple. | B. C. 574. |
19 After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. 20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. 22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. 23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about. 24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, v. 20. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (v. 19) and others under the rows, in the four corners of the outer court, v. 21-23. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, v. 20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag. ii. 12) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.
Fuente: Matthew Henry’s Whole Bible Commentary
THE MORAL IMPORT OF THE DAILY FOOD Verses 19-24:
Verses 19, 20 recount that the Lord brought Ezekiel, by vision, through the entry beside the gate, into the holy chambers (residences) of the priests, facing north where he saw a place on the two sides westward. Here: 1) the passover lamb was roasted, 2) flesh of the other sacrifices was to be boiled, Lev 6:28; 1Sa 2:13; 2Ch 24:14; 2Ch 24:3) the meat offering of honey and flour was baked, Lev 2:4. Then the Lord certified that this was the place the priests were to: 1) boil the trespass and the sin offerings, and 2) bake the meat offering, so that they might not carry them out into the outer court when they went out to sanctify the people, 1Sa 2:13-15; 2Ch 35:13; Eze 44:29; Lev 2:4-5; Lev 2:7; Eze 44:19; See also 1Co 10:31.
Verses 21, 22 recount further that Ezekiel was led into the outer court, and caused to pass by (observe) the four corners of the court; In every corner of the outer court was a smaller court, each of which was of the same measurement, 40 cubits long and 30 cubits broad.
Verses 23, 24 point out that round about these four small outer courts were rows of boiling places. Then the guiding minister of the Lord advised Ezekiel that these were places were ministers of the house of the Lord should boil the sacrifice, (or portion) of the sacrifice, of which the people were to eat. Just as the rights of the prince, and the people are separated, (v. 16-18) so were those of the priests and the people about the house of the Lord, that the Divine, the holy, and the common, unclean, or profane might not be confused with the sacred, 1Co 10:31; See also Joh 21:15-17; Rom 2:1-2.
Fuente: Garner-Howes Baptist Commentary
7. Preparing the sacrificial meals (46:1924)
TRANSLATION
(19) Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north: and, behold, there was a place on the hinder part westward. (20) And he said unto me, This is the place where the priests shall boil the trespass-offering and the sin-offering, and where they shall bake the meal-offering; that they bring them not forth into the outer court, to sanctify the people. (21) Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. (22) In the four corners of the court there were courts inclosed, forty cubits long and thirty broad; these four in the corners were of one measure. (23) And there was a wall round about in them, round about the four, and boiling-places were made under the walls round about. (24) Then said he unto me, These are the boiling-houses, where the ministers of the house shall boil the sacrifice of the people.
COMMENTS
Ezekiels conducted tour of the Temple resumes in these verses. He was taken by his angelic guide into the priests chambers which ran parallel to the Temple on the north and south. This block of chambers faced north. He was led to the extreme western end of this structure (Eze. 46:19) and there was shown a special chamber. Here the priests were to boil the meat of the guilt-offering and sin-offering, and bake the meal of the meal-offering. These meats and cakes could only be eaten by the priests. They were to exercise care not to accidentally carry these sanctified foods into the outer court where they would sanctify or communicate holiness to the people (Eze. 46:20; Eze. 44:19).
The angel next brought Ezekiel to the outer court, He observed in each of the four corners of this court enclosures or small courts (Eze. 46:21). Each of these courts was forty by thirty cubits. The courts are said to be keturoth, which the King James Version renders inclosed. Some Rabbis thought the word meant uncovered, i.e., the corner structures were rootless to allow the smoke to freely ascend (Eze. 46:22), These small courts were equipped boiling places, i.e., fire places where large boiling pots could be placed (Eze. 46:23). The ministers of the house the Levites boiled the peoples sacrifices for them (Eze. 46:24). This part of the sacrificial animal was eaten by the worshipers in a communal meal in the Temple courtyards.
Fuente: College Press Bible Study Textbook Series
(19) At the side of the gate.The concluding verses of the chapter are occupied with the arrangements for cooking the sacrificial food of the priests and the people. The latter could partake only of the peace offerings, but the priests, in addition to their portion of these, were required to consume the flesh of the sin and trespass offerings, and the greater part of the meat offerings. The prophet is first shown the rooms for the priests cooking. He was taken along the walk (Plan II., K) mentioned in Eze. 42:4, which led from the steps of the gate of the inner court to the priests chambers. There he saw a place on the two sides westward, i.e., two places, one at the west of each building of priests chambers. Nothing is said of their size, and they may be assumed to have had the same dimensions (40 cubits by 30Eze. 46:22) as those of the peoples kitchens. They are marked F on Plan II.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19-24. The kitchens of the priests are now described. “Then he brought me through the entry, and behold, there was a place on the hinder part westward” (R.V.). See L in chart facing page 209. The kitchens where the priests prepared their own meals from the sacrificial offerings (Eze 44:29) were at the west ends of the inner court. Nothing was allowed to pass from this inner court to the outer, for ceremonial and practical reasons. (See note Eze 44:11-19.) In the “outer court” (Eze 46:21, R.V.), in each of the four corners were the kitchens in which the other offerings of the people were boiled or baked by the Levites (Eze 44:11-12; Lev 8:31; see M of chart facing page 209).
It is almost universally recognized that these closing paragraphs of this strange prophecy cannot be taken literally. “But,” says Dr. Terry, “if the last two chapters are explained as ideal pictures, so must the others be, for they are all parts of one great symbolic vision. What, then, is the real import of these concluding chapters? Our answer is that, like the corresponding conclusion of John’s Apocalypse, this vision of the restored and perfected temple, service, and land symbolizes the perfected kingdom of God and his Messiah. Of the times and the seasons of the completion of the Messianic kingdom Ezekiel utters no definite word. Like the descent of the new Jerusalem in the visions of John (Rev 21:2), which was seen after the overthrow of Gog and Magog and their innumerable host (Rev 20:8-9), this final glorification of Israel also follows the overthrow of the last enemies. This is the only natural, logical, and pictorial order consistent with the grand ideal of triumph. This interpretation of the symbolism necessarily excludes all Jewish carnal theories of a literal restoration of Jerusalem and the Jewish state. The notion prevalent among some schools of Second Adventists, that at
Christ’s second coming Jerusalem and the temple will be rebuilt and become the throne center of the kingdom of the Messiah, is inconsistent with a rational interpretation of the prophets and the spiritual nature of the kingdom of Christ” (Apocalyptics).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then he brought me through the entry which was at the side of the gate, into the holy chambers for the priests, which looked towards the north, and behold there was a place at their extreme western end. And he said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, where they shall bake the meal offering, so that they do not bring them out into the outer court to communicate holiness to the people.”
‘He brought me–’ in a parallel use to here regularly elsewhere refers to the heavenly visitant. In Eze 40:17 to Eze 43:1 it is the constant refrain. Ezekiel had been handed over by God to the heavenly visitant. It was not God’s part to act as a tour host.
This time Ezekiel is brought to the boiling houses for the sin, guilt and meal sacrifices, which were at the western end of the holy chambers for the priests (Eze 42:13). All were ‘most holy’ and must be dealt with in the holy section exclusive to the priests, for parts of all personal sin and guilt offerings could be eaten by the priests, but only in a holy place. They must not in any way come in contact with the common people lest the people be harmfully ‘made holy’, putting them in a dreadful position, neither one thing nor the other. This demonstrated that the sacrifices required of the prince were consistent with the significance of the heavenly temple.
Fuente: Commentary Series on the Bible by Peter Pett
The Man With The Measuring Line Reveals More of the Heavenly Temple ( Eze 46:19-24 ).
The account now suddenly picks up abruptly with the heavenly visitant continuing to reveal the heavenly temple as though nothing had come between. That this is so is clear from comparison with Eze 47:3, and in fact this section could easily be picked up and fitted between Eze 42:14 and Eze 42:15, and it would not be out of place. (It has even been suggested that that should happen, but then we would lose the vital connection of chapter 47 with the heavenly tour).
But apart from the suddenness of the introduction as though we were continuing the tour of the temple without interruption, there is no reason for removing it. And that is not sufficient reason. To a man like Ezekiel, suddenly moving back into his earlier vision as though he had not left it was typical of his visionary state. He could suddenly pick up where he had left off, as though nothing had come between, because that was how his vision went. In a moment he was there. It needed no introduction. It was as though nothing had intervened.
On the other hand there is good reason for the section being here. It illustrates what has just been said about sacrifices and offerings and applies it to the heavenly temple, demonstrating that it is all consistent with it. These boiling houses would never be used, but they were a heavenly justification for their earthly equivalent. But even more importantly it brings us abruptly back into the tour of the heavenly temple so as to incorporate chapter 47 into the same heavenly vision, as though without interruption.
Fuente: Commentary Series on the Bible by Peter Pett
We are at a loss to apprehend the precise meaning of this passage, from the same cause as the former. Indeed, no part of the prophecies of scripture carry with them a greater mysteriousness, than the whole of this part of Ezekiel’s prophecy, as contained in the last nine Chapters. Some indeed have determined their meaning in what is said here, to the ministry of the Lord’s servants in the courts of his house. But certain it is, that too much obscurity is cast over it, to speak of this with precision. It will be sufficient for all our purposes of improvement, to receive those sacred things, with reverence, as the word of God, and to wait the Lord’s own time for the full explanation; knowing that no prophecy of the scripture is of any private interpretation; for the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost. 2Pe 1:20-21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 46:19 After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward.
Ver. 19. Afterward he brought me. ] Here he returneth again to things sacred – viz., to show where the priests should boil and bake.
Into the holy chambers of the priests.
a Polan.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 46:19-20
19Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests, which faced north; and behold, there was a place at the extreme rear toward the west. 20He said to me, This is the place where the priests shall boil the guilt offering and the sin offering and where they shall bake the grain offering, in order that they may not bring them out into the outer court to transmit holiness to the people.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
holy. See note on Exo 3:2.
chambers = storerooms. Heb, lishkah. See note on Eze 40:17.
behold. Figure of speech Asterismos. App-6.
on the two sides = on the farthest side.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 46:19-24
Eze 46:19-24
After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. 20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. 22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. 23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about. 24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.
Regulations for cooking in the temple. Eze 46:19-24.
Ezekiel was brought to the entrance of the priest’s building in the inner court that was described in Eze 42:1-14. In these rooms the priests cook the animal offerings and bake the grain offerings to avoid defilement by contact with the people (Eze 46:19; cf. Eze 44:19). In the four corners of the outer court were kitchens used to prepare sacrifices for the people (Eze 46:21-24).
Applications.
The altar was a reminder not only of the gap that separates human beings from God, but also of the possibility of that gap’s being bridged. Human life finds its meaning in the relationship with God, but evil humans may not commune with the holy God. Only when human evil has been dealt with is communion with God possible. And thus the altar of Ezekiel’s visionary temple reminds us of another altar, in the form of a cross, on which a perfect sacrifice as last achieved the bridging of that gap that separates human beings from their God.
As in the heart of Israel’s land God’s plot was to be located, so too in every human life the divine presence must be located at the center. The significance of the whole land was to be found at the center; in the center strip, at its central point, was the sanctuary which symbolized God’s presence. Our own lives, however diverse their territory and character, require a focal point: it is the recognition that God is central to human living.
These regulations concerning worship in the temple are a reminder of the diversity of Israel’s worship, its daily continuity and its annual highlights. Every day there was worship in the temple; every seventh day there was special worship; at special points throughout the year, there were festivals and feasts. The maintenance of these worship activities were integral to the spiritual life of God’s people. Now, no less than in the past, we continue to need worship if the health of the inner person is to prosper.
Just as worshipers of old could not exit the same way they entered, we should not be able to leave worship in the same way we entered. If it doesn’t affect and change us we may be only attending, not worshipping.
Today there would be those who would urge changes in what God commanded. After all, it would be suggested, look at the people flocking to the high places. If we are ever going to attract people in those numbers we are going to have to get over doing it the same way all of the time. How much wiser it is to make our worship to God the best it can be in the manner he has commanded than it is to change it in a manner that is designed to please us with the excuse that it is done for the sake of others. God, not the community, determines what pleases him. Those who think God is pleased with those who change what he has commanded need to review God’s wrath poured out of the Hebrews for that very thing.
Rules Concerning the Temple and Worship
Eze 44:1 to Eze 46:24
Open It
1. Would you prefer a world where faithfulness and hard work are rewarded or a world where good fortune is dispensed at random? Why?
2. Why do you think society dictates that we dress up for certain occasions and not others?
Explore It
3. What special instructions did the guide in Ezekiels vision have for the east gate to the sanctuary? (Eze 44:1-3)
4. How did Ezekiel react when he saw the glory of the Lord? (Eze 44:4)
5. To what instructions did God tell Ezekiel to pay particular attention, in order to correct Gods people? (Eze 44:5-6)
6. What practice would God not tolerate in the restored temple? (Eze 44:7-9)
7. Why were the Levites to be limited only to certain duties within the temple? (Eze 44:10-14)
8. What group did God designate to serve as priests in the inner court? (Eze 44:15-16)
9. What were some ways in which the priests were expected to maintain a greater degree of purity in their life than were the common people? (Eze 44:17-27)
10. What provisions did God make for the sustenance of the priests? (Eze 44:28-31)
11. How did God redraw the map of Jerusalem to provide for the temple, the priests, and the prince in an equitable way? (Eze 45:1-8)
12. What abuses of power by prior rulers did God want to eliminate in the restored kingdom? (Eze 45:9-12)
13. What sorts of offerings did God specify for special days on the Jewish calendar? (Eze 45:13-25)
14. How was the opening and closing of certain gates to be a part of the temple ceremonies? (Eze 46:1-12)
15. What were the required daily offerings? (Eze 46:13-15)
16. How did Gods laws on inheritance insure separateness for His people and justice among them? (Eze 46:16-18)
17. What practical provision was made in the temple since most of the sacrifices were followed by feasts? (Eze 46:19-24)
Get It
18. What indications do you see in these three chapters of Gods expectations of those in leadership?
19. Where in these chapters do you see Gods concern for the “little person”?
20. How does Gods concern for accurate units of measure demonstrate His concern about our life?
21. Why is it significant that the land set aside for worship was to be at the center of the restored city?
22. Why do you think that purity is so often stressed in situations where human beings approach God?
23. How did the temple rituals help the people understand what was important in life?
24. How was everyday life brought into the worship of God in the temple?
25. For whom do you think the feasts were designed primarily?
26. How should believers conduct themselves with regard to some of the questionable practices of commerce or society?
Apply It
27. What “weights and measures” or “rules and regulations” of daily life should you resolve before God to observe with greater faithfulness?
28. How can you give worship more of a central place in your life?
Fuente: Old and New Testaments Restoration Commentary
the entry: This entry was at the west side of the north gate of the inner court. Eze 40:44-46, Eze 42:9, Eze 44:4, Eze 44:5
a place: This place was at the west corners of the inner court, or court of the priests; where they prepared the most holy things, the trespass and sin offering, which none but the priests might eat; that they might not “bear them out into the utter court, to sanctify the people,” that is, by touching them incapacitate them from discharging their ordinary occupations.
Fuente: The Treasury of Scripture Knowledge
Eze 46:19. Having revealed to Ezekiel the foregoing laws and ordinances for observance by Israel in the future, the man brought him through the entry of the side gate. The purpose of this movement was to show the prophet the spot where some of the ordinances that he had been hearing were to be carried out.
Fuente: Combined Bible Commentary
Eze 46:19-20. He brought me through the entry A private passage, Eze 42:9, which led to the priests chambers, which were on the north side of the inner court, and are described Eze 40:44; Eze 40:46. There was a place on the two sides westward Or, on their sides westward; that is, there was an enclosure on the west side of these chambers. This is the place where the priest shall boil the trespass- offering The flesh of the sacrifices, which were to be eaten, was to be boiled, except the flesh of the passover. Where they shall bake the meat- offering According to the directions given Lev 2:4-7. That they bear them not into the outer court, to sanctify the people The flesh of those sacrifices, and the remainder of the meat-offering, were accounted most holy; and consequently, according to the law, were supposed to convey some kind of holiness to those that touched them: see note on Eze 44:19.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eze 46:19-24. Kitchens for Priests and People.To preserve the distinction between the less and the more holy there were two sets of kitchens for the boiling and baking of the sacrificial offeringsfor the priests, at the north-west and south-west corners of the inner court, and for the people at the four corners of the outer court. (This section would appropriately follow Eze 42:14. In Eze 46:22, for inclosed read, with LXX, small.)
Fuente: Peake’s Commentary on the Bible
The priests’ kitchens 46:19-24
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord, or Ezekiel’s guide, then took the prophet into the structure that housed the priests’ rooms that were beside the south inner gate complex that faced north (cf. Eze 40:44; Eze 40:46). This was evidently one of the two three-story structures in which the priests will eat the sacrifices and change their clothes (cf. Eze 42:1-14). At the west side of this building there were kitchen facilities where the priests could boil the guilt and sin offerings and bake the grain offerings. They were to prepare these offerings there so they would not have to enter the outer court and thus transmit holiness to the people.