Exegetical and Hermeneutical Commentary of Ezekiel 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.
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.
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.”
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XL
The prophecy or vision, which begins here, continues to the end
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Christs incarnation.
In the beginning of the year; 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, on which Israel went out of Egypt.
In the fourteenth year; which appears thus, the city was smitten in the eleventh year of Jeconiahs captivity, or eleventh year of Zedekiahs 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. beginning of the yeartheecclesiastical year, the first month of which was Nisan.
the city . . .thitherJerusalem, the center to which all the prophet’sthoughts tended.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
Introduction
Eze 40:1. In the five and twentieth year of our captivity, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten, on this same day the hand of Jehovah came upon me, and He brought me thither. Eze 40:2. In visions of God He brought me into the land of Israel, and set me down upon a very high mountain; and upon it there was like a city-edifice toward the south. Eze 40:3. And He brought me thither, and behold there was a man, his appearance like the appearance of brass, and a flaxen cord in his hand, and the measuring-rod; and he stood by the gate. Eze 40:4. And the man spake to me: Son of man, see with thine eyes, and hear with thine ears, and set thy heart upon all that I show thee; for thou art brought hither to show it thee. Tell all that thou seest to the house of Israel. – The twofold announcement of the time when the prophet was shown the vision of the new temple and the new kingdom of God points back to Eze 1:1 and Eze 33:21, and places this divine revelation concerning the new building of the kingdom of God in a definite relation, not only to the appearance of God by which Ezekiel was called to be a prophet (Eze 1:1, Eze 1:3), but also to the vision in Ezekiel 8-11, in which he was shown the destruction of the ancient, sinful Jerusalem, together with its temple. The twenty-fifth year of the captivity, and the fourteenth year after the city was smitten, i.e., taken and reduced to ashes, are the year 575 before Christ. There is a difference of opinion as to the correct explanation of , at the beginning of the year; but it is certainly incorrect to take the expression as denoting the beginning of the economical or so-called civil year, the seventh month ( Tishri). For, in the first place, the custom of beginning the year with the month Tishri was introduced long after the captivity, and was probably connected with the adoption of the era of the Seleucidae; and, secondly, it is hardly conceivable that Ezekiel should have deviated from the view laid down in the Torah in so important a point as this. The only thing that could render this at all probable would be the assumption proposed by Hitzig, that the year 575 b.c. was a year of jubilee, since the year of jubilee did commence with the day of atonement on the tenth of the seventh month. But the supposition that a jubilee year fell in the twenty-fifth year of the captivity cannot be raised into a probability. We therefore agree with Hvernick and Kliefoth in adhering to the view of the older commentators, that is a contracted repetition of the definition contained in Exo 12:2, , and signifies the opening month of the year, i.e., the month Abib ( Nisan). The tenth day of this month was the day on which the preparations for the Passover, the feast of the elevation of Israel into the people of God, were to commence, and therefore was well adapted for the revelation of the new constitution of the kingdom of God. On that day was Ezekiel transported, in an ecstatic state, to the site of the smitten Jerusalem. For , compare Eze 37:1 and Eze 1:3. evidently points back to in Eze 40:2: thither, where the city was smitten. , as in Eze 1:1. : he set me down upon (not by) a very high mountain ( for , as in many other instances; e.g., Eze 18:6 and Eze 31:12).
The very high mountain is Mount Zion, which is exalted above the tops of all the mountains (Mic 4:1; Isa 2:2) – the mountain upon which, according to what follows, the new temple seen in the vision stood, and which has already been designated as the lofty mountain of Israel in Eze 17:22-23.
(Note: J. H. Michaelis has already explained it correctly, viz.: “ The highest mountain, such as Isaiah (Isa 2:2) had also predicted that Mount Zion would be, not physically, but in the eminence of gospel dignity and glory; cf. Rev 21:10.”)
Upon this mountain Ezekiel saw something like a city-edifice toward the south (lit.,from the south hither). is not the building of the new Jerusalem (Hvernick, Kliefoth, etc.). For even if what was to be seen as a city-edifice really could be one, although no tenable proof can be adduced of this use of simil., nothing is said about the city till Eze 45:6 and 48:156 and 30 ff., and even there it is only in combination with the measuring and dividing of the land; so that Hvernick’s remark, that “the revelation has reference to the sanctuary and the city; these two principal objects announce themselves at once as such in the form of vision,” is neither correct nor conclusive. The revelation has reference to the temple and the whole of the holy land, including the city; and the city itself does not come at all into such prominence as to warrant us in assuming that there is already a reference made to it here in the introduction. If we look at the context, the man with the measure, whom Ezekiel saw at the place to which he was transported, was standing at the gate (Eze 40:3). This gate in the wall round about the building was, according to Eze 40:5, Eze 40:6, a temple gate. Consequently what Ezekiel saw as a city-edifice can only be the building of the new temple, with its surrounding wall and its manifold court buildings. The expressions and can both be brought into harmony with this. refers to the very high mountain mentioned immediately before, to the summit of which the prophet had been transported, and upon which the temple-edifice is measured before his eyes. But does not imply, that as Ezekiel looked from the mountain he saw in the distance, toward the south, a magnificent building like a city-edifice; but simply that, looking from his standing-place in a southerly direction, or southwards, he saw this building upon the mountain, – that is to say, as he had been transported from Chaldea, i.e., from the north, into the land of Israel, he really saw it before him towards the south; so that the rendering of by in the Septuagint is substantially correct, though without furnishing any warrant to alter into . In Eze 40:3, is repeated from the end of Eze 40:1, for the purpose of attaching the following description of what is seen, in the sense of, “when He brought me thither, behold, there (was) a man.” His appearance was like the appearance of brass, i.e., of shining brass (according to the correct gloss of the lxx = , Eze 1:7). This figure suggests a heavenly being, an angel, and as he is called Jehovah in Eze 44:2, Eze 44:5, the angel of Jehovah. Kliefoth’s opinion, that in Eze 44:2, Eze 44:5, it is not the man who is speaking, but that the prophet is there addressed directly by the apparition of God (Eze 43:2 ff.), is proved to be untenable by the simple fact that the speaker (in Ezekiel 44) admonishes the prophet in Eze 40:5 to attend, to see, and to hear, in the same words as the man in Eze 40:4 of the chapter before us. This places the identity of the two beyond the reach of doubt. He had in his hand a flaxen cord for measuring, and the measuring rod – that is to say, two measures, because he had to measure many and various things, smaller and larger spaces, for the former of which he had the measuring rod, for the latter the measuring line. The gate at which this man stood (Eze 40:3) is not more precisely defined, but according to Eze 40:5 it is to be sought for in the wall surrounding the building; and since he went to the east gate first, according to Eze 40:6, it was not the east gate, but probably the north gate, as it was from the north that Ezekiel had come.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Vision of the Temple. | B. C. 574. |
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. 2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. 3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. 4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel.
Here is, 1. The date of this vision. It was in the twenty-fifth year of Ezekiel’s captivity (v. 1), which some compute to be the thirty-third year of the first captivity, and is here said to be the fourteenth year after the city was smitten. See how seasonably the clearest and fullest prospects of their deliverance were given, when they were in the depth of their distress, and an assurance of the return of the morning when they were in the midnight of their captivity: “Then the hand of the Lord was upon me and brought me thither to Jerusalem, now that it was in ruins, desolate and deserted”–a pitiable sight to the prophet. 2. The scene where it was laid. The prophet was brought, in the visions of God, to the land of Israel, v. 2. And it was not the first time that he had been brought thither in vision. We had him carried to Jerusalem to see it in its iniquity and shame (ch. viii. 3); here he is carried thither to have a pleasing prospect of it in its glory, though its present aspect, now that it was quite depopulated, was dismal. He was set upon a very high mountain, as Moses upon the top of Pisgah, to view this land, which was now a second time a land of promise, not yet in possession. From the top of this mountain he saw as the frame of a city, the plan and model of it; but this city was a temple as large as a city. The New Jerusalem (Rev. xxi. 22) had no temple therein; this which we have here is all temple, which comes much to one. It is a city for men to dwell in; it is a temple for God to dwell in; for in the church on earth God dwells with men, in that in heaven men dwell with God. Both these are framed in the counsel of God, framed by infinite wisdom, and all very good. 3. The particular discoveries of this city (which he had at first a general view of) were made to him by a man whose appearance was like the appearance of brass (v. 3), not a created angel, but Jesus Christ, who should be found in fashion as a man, that he might both discover and build the gospel-temple. He brought him to this city, for it is through Christ that we have both acquaintance with and access to the benefits and privileges of God’s house. He it is that shall build the temple of the Lord, Zech. vi. 13. His appearing like brass intimates both his brightness and his strength. John, in vision, saw his feet like unto fine brass, Rev. i. 15. 4. The dimensions of this city or temple, and the several parts of it, were taken with a line of flax and a measuring reed, or rod (v. 3), as carpenters have both their line and a wooden measure. The temple of God is built by line and rule; and those that would let others into the knowledge of it must do it by that line and rule. The church is formed according to the scripture, the pattern in the mount. That is the line and the measuring reed that is in the hand of Christ. With that doctrine and laws ought to be measured, and examined by that; for then peace is upon the Israel of God when they walk according to that rule. 5. Directions are here given to the prophet to receive this revelation from the Lord and transmit it pure and entire to the church, v. 4. (1.) He must carefully observe every thing that was said and done in this vision. His attention is raised and engaged (v. 4): “Behold with thy eyes all that is shown thee (do not only see it, but look intently upon it), and hear with thy ears all that is said to thee; diligently hearken to it, and be sure to set thy heart upon it; attend with a fixedness of thought and a close application of mind.” What we see of the works of God, and what we hear of the word of God, will do us no good unless we set out hearts upon it, as those that reckon ourselves nearly concerned in it, and expect advantage to our souls by it. (2.) He must faithfully declare it to the house of Israel, that they may have the comfort of it. Therefore he receives, that he may give. Thus the Revelation of Jesus Christ was lodged in the hands of John, that he might signify it to the churches, Rev. i. 1. And, because he is to declare it as a message from God, he must therefore be fully apprised of it himself and much affected with it. Note, Those who are to preach God’s word to others ought to study it well themselves and set their hearts upon it. Now the reason given why he must both observe it himself and declare it to the house of Israel is because to this intent he is brought hither, and has it shown to him. Note, When the things of God are shown to us it concerns us to consider to what intent they are shown to us, and, when we are sitting under the ministry of the word, to consider to what intent we are brought thither, that we may answer the end of our coming, and may not receive the grace of God, in showing us such things, in vain.
Fuente: Matthew Henry’s Whole Bible Commentary
EZEKIEL – CHAPTER 40
VISION OF THE MAN WITH THE MEASURING REED
Verses 1-4:
Verse 1 fixes the time of Ezekiel’s vision, and call from the Lord in the following matter, as the 25th year of Judah’s captivity, and the 10th day of the month of Nisan, and in the 14th year, after the city of Jerusalem was destroyed, Eze 33:21. On that day the hand of the Lord was upon Ezekiel and brought him by vision to behold the things God would show him in the land of Israel, Eze 1:3. In the fourteenth year after the temple was smitten, together with the city, and the commonwealth, Ezekiel saw it, in contrast with its beauty in the glorious restoration.
Verse 2 certifies that in visions the Lord brought him into the land of Israel and sat him upon a very high mountain, (mount Moriah) by which was a frame-form of a city (Jerusalem), on the south. It was the city center to which all the prophet’s thoughts tended, Eze 8:3; Eze 17:22; Eze 20:40; Rev 21:10. The frame of a city had as its center the temple and its courts, like a city under construction, surrounded by massive walls. This vision was designed to inspire hope and assurance in Israel.
Verses 3, 4 describe Ezekiel’s vision of a man in resplendent glory of power and purpose, with the appearance of brass, Dan 10:6; With a flax-line in his hand, Eze 47:3; and holding a measuring reed, instruments of engineers and architects, Rev 11:1. This person of the vision stood in the frame-gate, and addressed Ezekiel as the “Son of man,” charging him to behold closely with his eyes, hear earnestly with his ears, and set or fix his heart with purpose of obedience, in reporting by prophecy, all that he was to be shown. It was all to be declared to the house of Israel, Ezekiel 2, 7, 8; Eze 44:5; Mat 5:27; See also Eze 43:10.
Fuente: Garner-Howes Baptist Commentary
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.
Eze. 40:2. Set me upon a very high mountainMoriah, 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 buildingthe Temple and its courtslike 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 mens minds for the coming incarnation.Like the appearance of brass. Brightly shiningresplendent.With a line of flaxfor long measurementsmeasuring the ground-plan.And a measuring reedused 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-breadthi.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 wasguard-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 thereofa projection like the rams 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 windowsclosed with networkthe jambs sloping towards the opening. The ancients had no glass, so they had the windows latticednarrow 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 archesthe 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 courttesselated 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 thereofthe 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 hookscooking 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 housethe 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 AaronEleazar 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 stepsten steps
(70), as in the later Temple. Pillars by the postsliterally, 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 blessingsblessings that form a new epoch in the outgrowth of religious experienceoften come to Gods 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 brassshining with the lustre of superior gifts: with a line of flax in his hand and a measuring reedinstruments 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 ecceBehold 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 givenformerly 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 Gods 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 peoples 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 Gods 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 Gods 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 abovewhat a theme for contemplation throughout time and eternity!Jerusalem a Sabbatic place in the working days of the worlds 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 Churchs 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.Speakers 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 Ezekiels 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 hearta sense of self-helplessness and needshall 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 usedtrumpets, 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 stagespassing 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. Believersin 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 Gods 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 delightsthey 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 Lords 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.colampadius.
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 windowsthe apostles, prophets, evangelists, pastors, and teachersHe 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 enteredtypifying 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 Gods 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 Ezekiels 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.colampadius.
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 thingthe 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 Israels 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. Israels 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.colampadius.
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 Christs 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Chapter Eighteen
GODS FUTURE TEMPLE
40:1-43:12
The Book of Ezekiel ends as it began, with a vision. In chapters 13 Ezekiel sees a vision illustrating how God had visited His people in Exile; these last chapters depict God dwelling in the midst of His people who have been re-established in their own land. Earlier in vision Ezekiel had seen the Temple of God profaned and he had seen the consequent departure of the divine Glory (Eze. 8:1 to Eze. 11:25). In these chapters God again dwells in the midst of His Temple (Eze. 43:5). Thus chapters 4048 are not a superfluous appendix to the Book of Ezekiel, but rather the climax of his prophetic thought.
From the vantage point of a high mountain (probably Mt. Zion) Ezekiel saw in vision the holy city. An angelic figure conducted him through the Temple area. Everything was measured with a measuring rod. The details are tedious, especially to the western mind. These chapters describe (1) the future temple (Eze. 40:1 to Eze. 43:12); (2) the future worship (Eze. 43:13 to Eze. 46:24); and (3) the future land (chaps. 4748).
Because chapters 4048 form a veritable continental divide in Biblical interpretation, the first section of the present chapter will survey the various approaches which have been taken to these chapters. This introductory section will be followed by a description of that new Temple envisioned by Ezekiel. In this angelic guided tour of the Zion-to-be the student must not allow himself to become bogged down in tedious detail and unfamiliar units of measure (cubits, reeds, etc.). The student should ever keep in mind that the subject of the closing chapters of Ezekiel is the restitution of the kingdom of God. This theme is unfolded in a vision in which are displayed in concrete detail a rebuilt Temple, reformed priesthood, reorganized services, restored monarchy, reapportioned territory, and a renewed people.
I. THE INTERPRETATION OF EZEKIELS TEMPLE
The problem of the interpretation of Ezekiel 40-48 is one of the most difficult in Biblical hermeneutics. Three main approaches to these chapters have been taken by scholars: (1) the literal prophetic; (2) the literal futuristic; and (3) the symbolic Christian.
A. The Literal Prophetic View
According to those who hold to the literal prophetic view of the Temple, Ezekiel is here giving the blueprints for the Temple which God intended for His people to build upon their return to the Holy Land. Philip Mauro is perhaps the most forceful proponent of this view. He argues:
Gods plan had always been to give His people the exact pattern of the sanctuary they were to build for His name And now again a house was about to be built for the Name of the Lord in Jerusalem. Therefore . we should expect to find at this period a revelation from heaven of the pattern to be followed in the building of that house. And just here we do find the revelation from God of the complete pattern and appointments of a temple, with directions to the prophet to show the same to the house of Israel.[493]
[493] Mauro, HI, p. 119.
It is sometimes argued against this view that too many details are omitted if Ezekiel intended these chapters to be a set of blueprints. This is certainly true, but it is no less true of the Tabernacle specifications given to Moses at Sinai. Plumptre, however, points to a more telling indictment of the literal prophetic view of the Temple vision. He points out that
there is no trace in the after history of Israel of any attempt to carry Ezekiels ideal into execution. No reference is made to it by the prophets Haggai and Zechariah, who were the chief teachers of the people at the time of the rebuilding of the temple. There is no record of its having been in the thoughts of Zerubbabel, the Prince of Judah, and Joshua the high priest, as they set about that work. No description of the second temple or its ritual in Josephus or the rabbinical writings at all tallies with what we find in these chapters,[494]
[494] Cited by Whitelaw, PC, p. xi.
In rebuttal to this line of argument, Mauro points out that
. . there is no evidence now available as to the plan of the temple built in the days of Ezra. Herod the Great had so transformed it in the days of Christ as to destroy all trace of the original design. That question, however, which we cannot now answer, does not affect the question of the purpose for which the pattern was revealed to Ezekiel.[495]
[495] Mauro, III, p. 121.
B. The Literal Futuristic View
Much support in recent years has been given to the Dispensational view, or what might be dubbed the literal futuristic view of the Temple. According to this view, God still has physical Israel very much in His plans. All prophecies pertaining to a glorious future for Israel are to be literally fulfilled in a millennial dispensation which is to follow this present age. The Jews will one day rebuild the Temple in Jerusalem following the specifications given by Ezekiel. The Old Covenant blood sacrifices, festivals and rituals will be restored. The sacrificial offerings will be sacramental rather than propitiatory on the order of communion in the church age. Among those holding this position regarding Ezekiels Temple, the statement of G.L. Archer is typical:
Much caution should be exercised in pressing details, but in the broad outline it may be reasonably deduced that in a coming age all the promises conveyed by the angel to Ezekiel will be fulfilled in the glorious earthly kingdom with which the drama of redemption is destined to close.[496]
[496] Archer, SOTI, 363.
Erich Sauer adds this thought:
We stand here really before an inescapable alternative: Eifher the prophet himself was mistaken in his expectation of a coming temple service, and his prophecy in the sense in which he meant it will never be fulfilled; or God, in the time of the Messiah, will fulfill literally these prophecies of the temple according to their intended literal meaning. There is no other choice possible,[497]
[497] Sauer, FEE, p. 181.
According to Dispensational principles of interpretations, all prophecies pertaining to physical Israel which have not been carnally or materially fulfilled are to be assigned to the Millennial age. The Millennium becomes a convenient dumping ground for every prophecy which offers any difficulty or which demands any spiritual discernment. The unhappy result of this procedure is that many prophecies which were fulfilled at the first coming of Christ, or are being fulfilled even now, are relegated to some distant future. This postponement system is popular because it is safe and easy. It is safe because no one can conclusively refute it until the Millennium arrives. It is easy because it requires little spiritual discernment.
The Dispensational view fails to come to grips in any meaningful way with certain basic New Testament principles. The first principle is that the once-for-allness of the sacrifice of Christ nullified all animal sacrifices forever (Heb. 10:18). In the light of the argument of Hebrews (Eze. 7:18-19; Eze. 9:6-10; Eze. 10:1-9) that the Old Testament sacrificial system was abolished by Christs death, it would be impossible to place Ezekiels Temple in any dispensation subsequent to Calvary, at least if these sacrifices are to be interpreted literally. The Dispensational retort that the animal sacrifices of the Millennial Temple will be sacramental a memorial to the sacrifice of Christ is weak. All five offerings of the Levitical system are mentioned, and it is a gratuitous assumption that these sacrifices serve some different function in Ezekiels Temple than in the Old Testament Levitical system.
Still another New Testament principle to which the Dispensationalists fail to do justice is that the heirs of the kingdom are not national Jews (Mat. 21:43), but true Jews (Rom. 2:28-29), who along with converted Gentiles constitute the new Israel of God (Gal. 6:16; 1Pe. 2:9-10). These temple visions present difficulties of interpretation, as is generally recognized; but whatever they may or may not mean, they certainly afford no support for the doctrine of a political future for the earthly Israel in the period just before and just after the rapture.
The Dispensational view also fails to come to grips with the facticity of Gods present age Temple, the church of Jesus Christ. That Temple is real, it is literal; but it is not physical (1Pe. 2:5; 2Co. 6:16; Eph. 2:13-22).
C. The Symbolic Christian View
Many of the older commentators held that the entire vision of these final chapters was fulfilled symbolically in the Gospel age and the Christian church. Much of the symbolism of these chapters has been borrowed by the apostle John in Revelation as he pictures the new Jerusalem, the church in the kingdom of God (Rev. 21:9 to Rev. 22:5). As John repaints the picture he removes all traces of Judaism. Beasley-Murray sets forth this view as follows:
The conclusion of Ezekiels prophecy, therefore, is to be regarded as a true prediction of the kingdom of God given under the forms with which the prophet was familiar, viz., those of his own (Jewish) dispensation. Their essential truth will be embodied in the new age under forms suitable to the new (Christian) dispensation. How this is to be done is outlined for us in the book of Rev. 21:1 to Rev. 22:5.[498]
[498] Beasley Murray, NBC, p. 664.
To this may be added the appropriate comments of Young:
It is obvious that the prophet never intended these descriptions to be taken literally. It is clear that he is using figurative or symbolic language. Every attempt to follow out his directions literally leads to difficulty.[499]
[499] Young, OTI, pp. 264, 65.
Ezekiel himself may have anticipated that his Plans would be carried out to the letter. The real question, however, is not what Ezekiel may have had in his mind, but what the Holy Spirit who is the ultimate author of this Temple vision intended to convey through these chapters. A literal interpretation of the New Testament teaching regarding Christs present day Temple (the church) would surely suggest if not demand that one view these chapters as preparatory for the establishment of this spiritual, but nonetheless real, worship edifice. The hermeneutical principle involved is this fullness of promised blessing is here expressed in terms of restorative completeness. The vision, then, must be viewed as strictly symbolical, the symbols employed being the Mosaic ordinances. This is not spiritualization, but realization. In 2Co. 6:16 Paul is not merely borrowing Old Testament language (Lev. 26:12; Exo. 29:45; Eze. 37:27); he is proclaiming fulfillment. The material and physical fulfillment of some prophecies does not demand the material and physical fulfillment of all prophecy.
All things considered, the symbolic Christian view of chapters 4048 seems by far the best alternative. The vision then pertains to the church of Christ upon earth and perhaps in heaven as well. The prophets of the Old Testament often employed dark speeches and figurative language. They spoke in shadowy forms of the Old Covenant. But they spoke of Christ. Here Ezekiel, in his own unique way is preaching Christ. The Temple vision is an elaborate representation of the Messianic age. If it be objected that these promises were made to physical Israel, it need only be pointed out that all these promises were conditional (Eze. 43:9-11). Israel of the flesh did not fulfill the conditions laid down. Hence, these promises (along with all the others) have been forfeited irretrievably; and they find their yea and their amen in Christ (2Co. 1:20)[500]
[500] Mauro, III, p. 114.
Regardless of the interpretation to which one might be inclined, certain great truths are expressed in these chapters: (1) Worship will be central in the new age. (2) God would dwell in the midst of His people. (3) Blessings would flow forth from the presence of God to bring life to the most barren regions of the earth. (4) Responsibilities as well as privileges would belong to Gods people in that age to come.
I. THE VISION OF THE TEMPLE 40:1-43:12
A. The Angelic Agent 40:14
TRANSLATION
(1) 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 the city was smitten, on that very day the hand of the LORD came upon me, and He brought me thither. (2) In the visions of God He brought me unto the land of Israel, and set me down on a very high mountain, upon which was something like the frame of a city on the south. (3) And He brought me there, and behold a man. His appearance was as the appearance of bronze, with a line of flax in his hand; and he was standing in the gate. (4) And the man said unto me, Son of man, look with your eyes, and hear with your ears, and consider all which I am about to show You, for You have been brought here in order that I might show them to you; declare all which you see to the house of Israel.
COMMENTS
The Temple vision is dated to 573 B.C. (twenty-fifth year of our captivity), fourteen years after the destruction of Jerusalem. The phrase beginning of the year probably means the first month of the year. As so often during his ministry Ezekiel again experienced the overwhelming power (hand) of the Lord (Eze. 40:1). Again the prophet was transported in the visionary experience to the land of Palestine, and to the top of a high mountain in that land. This probably refers to Mt. Zion. There Ezekiel could see what appeared to be the outline of a city on the southern end[501] of that mountain.
[501] The LXX reads opposite me instead of on the south and for this reason some scholars prefer to identify the mountain as the Ml. of Olives rather than Mt. Zion.
There on Mt. Zion Ezekiel met a man. The description of this man makes it clear that he is a supernatural personage. His appearance was like bronze (cf. Eze. 1:4; Dan. 10:6). He carried a line of flax for measuring long distances, and a measuring reed as well (cf. Rev. 21:10-15). This angelic agent acts as both guide and interpreter for the prophet in these chapters. He is reminiscent of the scribe who appeared in, Eze. 9:1-11 (cf. Zec. 2:1). The man was standing in the gate the east gate of the outer court. This is the spot from which Ezekiels visionary tour would commence (Eze. 40:3). Ezekiel was told to pay special heed to what he sees and hears, for later he would be expected to declare these truths to the house of Israel (Eze. 40:4).
Fuente: College Press Bible Study Textbook Series
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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).
Fuente: Whedon’s Commentary on the Old and New Testaments
The Vision of the New Temple ( Eze 40:1 to Eze 42:20 ).
The Man With the Measuring Reed ( Eze 40:1-4
‘In the twenty fifth year of our captivity, in the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was smitten, on the selfsame day, the hand of Yahweh was on me, and he brought me there. In the visions of God he brought me to the land of Israel, and set me down on a very high mountain, on which was as it were the frame of a city on the south.’
This incident is dated the tenth day, of the first month of the twenty fifth year of the captivity (573 BC), namely either the 10th of Abib (or Nisan) (March-April), compare Exo 12:2-3, which was the day of separating the Passover lamb ready for the Passover, or the 10th day of Tishri (September/October) which was the Day of Atonement (Lev 23:27; Lev 25:9), depending on which calendar was being used. Thus it may be seen as the day of preparation for deliverance (the Passover), or the day of repentance and atonement, in preparation for the new age (the Day of Atonement).
It is also described as being on the fourteenth year ‘after the city was smitten’. This was twice times seven, an intensively perfect period, an indication of God’s specific timing. God was now ready to take up His people and land again. Note the reference to ‘the city’. The name of Jerusalem is deliberately not mentioned.
There are also other indications of vagueness. He is set down on ‘a very high mountain’. He saw ‘as it were’ a city. Contrast the very specific descriptions the previous time that Ezekiel was transported in this way to the land of Israel, ‘to Jerusalem, to the door of the inner temple’ (Eze 8:3), ‘the east gate of Yahweh’s house’ (Eze 11:1). This time he is in vision again but there is no exactness. The city and the mountain are nameless, and the city vaguely described. There is a deliberate intention not to tie this too closely to the earthly Jerusalem. Attempts to name the mountain would therefore defeat Ezekiel’s purpose (both Mount Zion and the Mount of Olives have been suggested, among others). He makes clear in Eze 45:1-7 that this temple is not located in ‘the city’, and does not want us to tie it in with an earthly locality. He wants all concentration to be on this mysterious temple, present in the land, of which he is made aware, and to which all are to turn.
‘On a very high mountain.’ In Isa 2:2; Mic 4:1, the ‘mountain of Yahweh’s house’ in ‘the latter days’ was to be on the top of the mountains, and exalted above the hills. The same eschatological idea is in mind here. It is the house to which all nations will flow, and from which will go out the word of Yahweh and His Law, when He rules the nations righteously and brings peace. It suggests the going forth of God’s truth and the everlasting Kingly Rule of God, which was continued in the ministry of Jesus and the early church, and finalised in the bringing in of the everlasting kingdom. It was to be a witness to the nations.
‘On which was as it were the frame (or construction) of a city on the south.’ The temple was not in the city. Indeed the city is vague, a future dream, as indicated by the ‘as it were’, but the temple is real and can be measured.
Fuente: Commentary Series on the Bible by Peter Pett
The New Temple ( Eze 40:1 to Eze 48:35 ).
The book of Ezekiel began with a vision of the glory of God and the coming of the heavenly chariot throne of God in order to speak directly to His people through Ezekiel (chapter 1). He then recorded the departure of God’s glory from Jerusalem and the Temple because of the sins of Israel (chapters 8 – 11). This was followed by the destruction of Jerusalem and the Temple. Now it ends with another vision, the return of God’s glory to the land and to His people (chapters 40 -48) depicted in the form of a heavenly temple established on the mountains of Israel to which the glory of God returns, resulting in the final restoration of ‘the city’ as ‘Yahweh is there’. Thus this part of the book follows both chronologically and logically from what has gone before.
Furthermore at the commencement of the book Ezekiel received his divine commission as a prophet (chapters 1 – 3), then he pronounced oracles of judgment against Judah and Jerusalem for their sins, declaring that Jerusalem must be destroyed (chapters 4 – 24). He followed this up with oracles of judgment against the foreign nations who had opposed Israel (chapters 25 – 32). Then on hearing of Jerusalem’s fall (Eze 33:21), the prophet proclaimed messages of hope for Israel, declaring that God would fulfil His promises to deliver and bless His people Israel, and would restore them to the land of their fathers and establish them in the land.
Yes, more, that they would be established there everlastingly under a new David, with an everlasting sanctuary set up in their midst (stressed twice – Eze 37:26; Eze 37:28) (chapters 34 – 39). And now he declares the presence of that new Temple, even now present in the land, invisible to all but him and yet nevertheless real in so much that it can be measured. It is ‘the icing on the cake’, the final touch to what has gone before (40-48). God is back in His land. For such an invisible presence, a glimpse of another world, present but unseen except by those with eyes to see, compare Gen 28:12; 2Ki 2:11-12; 2Ki 6:17; Zec 1:7-11. Indeed without that heavenly temple the glory could not return, for it had to be guarded from the eyes of man.
The heavenly temple can be compared directly with the heavenly throne with its accompanying heavenly escort which Ezekiel saw earlier (chapter 1). That too was the heavenly equivalent of the earthly ark of the covenant, and huge in comparison. So Ezekiel was very much aware of the heavenly realm and its presence in different ways on earth, for he was a man of spiritual vision.
But there is one remarkable fact that we should notice here, and that is that having been made aware of the destruction of Jerusalem, and looking forward to the restoration of Israel and its cities and the Satanic opposition they will face, and even speaking of the building of a new Temple, Ezekiel never once refers directly by name to Jerusalem in any way (in Eze 36:38 it is referred to in an illustration). This seems quite remarkable. It seems to me that this could only arise from a studied determination not to do so. He wants to take men’s eyes off Jerusalem.
Here was a man who was a priest, who had constantly revealed his awareness of the requirements of the cult, who had been almost totally absorbed with Jerusalem, who now looked forward to the restoration of the land and the people, and yet who ignored what was surely central in every Israelite’s thinking, the restoration of Jerusalem. Surely after his earlier prophecies against Jerusalem his ardent listeners must have asked him the question, again and again, what about Jerusalem? And yet he seemingly gave them no answer. Why?
It seems to me that there can only be two parallel answers to that question. The first is that Jerusalem had sinned so badly that as far as God and Ezekiel were concerned its restoration as the holy city was not in the long run to be desired or even considered. What was to be restored was the people and the land, which was his continual emphasis. Jerusalem was very secondary and not a vital part of that restoration. And secondly that in the final analysis the earthly Jerusalem was not important in the final purposes of God. Jerusalem had been superseded. His eternal sanctuary would be set up, but it would not be in the earthly Jerusalem (chapter 45 makes this clear). Rather it would be set up in such a way that it could more be compared to Jacob’s ladder, as providing access to and from the heavenlies (Gen 28:12) and a way to God, and yet be invisible to man. It is a vision of another world in its relationships with man (compare 2Ki 6:17). It was the beginnings of a more spiritual view of reality. And it would result in an eternal city, the city of ‘Yahweh is there’ (Eze 48:30-35).
Now that is not the view of Jerusalem and the temple of men like Nehemiah (Neh 1:4) and Daniel (Dan 9:2; Dan 9:16; Dan 9:19), but they were God-inspired politicians thinking of the nearer political and religious future not the everlasting kingdom. (Daniel does of course deal with the everlasting kingdom, but he never relates Jerusalem to it. He relates the everlasting kingdom to Heaven). Nor do the other prophets avoid mentioning Jerusalem, and they do see in ‘Jerusalem’ a place for the forwarding of the purposes of God (e.g. Isa 2:3; Isa 4:3-5; Isa 24:23; Isa 27:13; Isa 30:19; Isa 31:5; Isa 33:20-21; Isa 40:2; Isa 40:9; Isa 44:26-28; Isa 52:1-2; Isa 52:9; Isa 62:1-7; Isa 65:18-19; Isa 66:10-20; Jer 3:17-18; Jer 33:11-18; Joe 2:32; Joe 3:1; Joe 3:16-20; Oba 1:17-21; Mic 4:2-8; Zep 3:14-16; Zec 2:2-4; Zec 2:12; Zec 3:2; Zec 8:3-8; Zec 8:15; Zec 8:22; Zec 9:9-10; Zec 12:6 to Zec 13:1; Zec 14:11-21; Mal 3:4), although some of these verses too have the ‘new Jerusalem’ firmly in mind. And certainly God would in the short term encourage the building of a literal Temple in Jerusalem (Haggai and Zechariah). Thus all saw the literal Jerusalem as having at least a limited function in the forward going of God’s purposes, simply because it was central in the thinking of the people of Israel. Although how far is another question. However, Ezekiel’s vision went beyond that. It seems to be suggesting that in the major purposes of God the earthly Jerusalem was now of little significance. It was not even worthy of mention. It is now just ‘the city’.
Yet we find him here suddenly speaking of the presence of a new Temple in the land of Israel. But even here, although it is referred to under the anonymous phrase ‘the city’ (Eze 40:1), Jerusalem remains unmentioned by name. And the temple is not sited in Jerusalem. Jerusalem is simply a place called anonymously ‘the city’, whose future name, once it is redeemed and purified, is ‘Yahweh is there’ (Eze 48:35). What Ezekiel is far more concerned to demonstrate is that the glory of Yahweh, and His accessibility to His own, has returned to His people in a new heavenly Temple, which has replaced the old, and is established on a mysterious and anonymous mountain, rather than to stress His presence in an earthly Jerusalem. Indeed he will stress that this temple is outside the environs of Jerusalem (Eze 45:1-6).
This should then awaken us to the fact that Ezekiel is in fact here speaking of an everlasting sanctuary (Eze 37:26; Eze 37:28). This is no earthly Temple with earthly functions. There is no suggestion anywhere that it should be built, indeed it was already there and could be measured. It is an everlasting heavenly Temple of which the earthly was, and will be, but a shadow.
It is true that a physical temple would be built, and they are specifically told that the altar described (but pointedly not directly ‘measured’) is to be made (Eze 43:18), for physical sacrifices would require a physical altar, and that will be the point of contact with the heavenly temple, but the important thing would be, not the physical temple, but the invisible heavenly temple, present in the land, of which the physical was but a representation. The ancients regularly saw their physical religious artefacts as in some way representing an invisible reality, and so it is here. A fuller picture of the heavenly temple is given throughout the Book of Revelation. And this temple was now ‘seen’ to be established in the land even before a physical temple was built. God had again taken possession of His land, and awaited the return of His people for the ongoing of His purposes.
But a further point, putting these verses firmly in its context, is that this will make them realise that once they have come through the trials brought on them by Gog and his forces, fortified by the presence of God in their midst, they will be able to enter the eternal rest promised them by God, for His heavenly, everlasting temple was here so that He could dwell among them in an everlasting sanctuary. This was thus putting in terms that they could understand the heavenly future that awaited His people. It was a fuller and more perfect sanctuary (Eze 37:26-28; Heb 9:11). And it had relevance from the beginning as the sign that God had returned to His land.
This section about the ‘heavenly’ temple can be split into five parts. The first is a brief introduction in terms of the vision that Ezekiel experienced (Eze 40:1-4). This is followed by a detailed description of the new temple complex with the lessons that it conveyed (Eze 40:5 to Eze 42:20), the return of Yahweh to His temple (Eze 43:1-9), the worship that would follow as a result of that temple (Eze 43:10 to Eze 46:24), and the accompanying changes that would take place with regard to His people as they ‘repossessed the land’ with the final establishment of a heavenly city (chapters 47-48), all expressed in terms of what they themselves were expecting, but improved on. To them ‘the land’ was the ultimate of their aspirations, a land in which Yahweh had promised them that they would dwell in safety and blessing for ever. So the promises were put in terms of that land to meet with their aspirations. But there are clear indications that something even more splendid was in mind as we shall see. The land could never finally give them the fullness of what God was promising them, and once the temple moved into Heaven, ‘the land’ would move there too.
But we should perhaps here, in fairness to other commentators, pause to recognise that there are actually a number of main views (with variations) with regard to these chapters, which we ought to all too briefly consider for the sake of completeness, so as to present a full picture. As we consider them readers must judge for themselves which one best fits all the facts, remembering what we have already seen in Ezekiel the details of a vision that reaches beyond the confines of an earthly land. We must recognise too that accepting one does not necessarily mean that we have to fully reject the others, for prophecy is not limited to a single event, but to the ongoing action and purposes of God. Nevertheless we cannot avoid the fact that one view must be predominant
1) Some have considered that what Ezekiel predicted was fulfilled when the exiles returned and re-established themselves in the land, rebuilding the physical temple and restoring the priesthood. However nothing that actually took place after the return from Babylon matches the full details of these predictions. Neither the temple built under Zerubbabel’s supervision, nor the temple erected by Herod the Great, bore any resemblance to what Ezekiel describes here. In fact, there has been no literal fulfilment of these predictions. And there does not seem to have been a desire for it. Thus this view disregards many of the main facts outlined and dismisses them as unimportant. It sees them as mainly misguided optimism or permissible exaggeration.
2) Others have interpreted this section spiritually. They have seen these predictions as fulfilled in a spiritual sense in the church, and certainly the New Testament to a certain extent confirms this view. Consider for example the use of the idea in chapter 47 in Joh 7:38. But many consider that this approach fails to explain the multitude of details given, such as the dimensions of the various rooms in the temple complex. They point out that Ezekiel’s guide was careful to make sure that the prophet recorded these details exactly (Eze 40:4). The reply would be that what they indicate symbolically is God’s detailed concern for His people. This view presupposes that the church supersedes the old Israel in God’s programme (as many believe that the New Testament teaches) and that many of God’s promises concerning a future for Israel find part of their actual fulfilment in the church as God’s temple and as the new Israel, symbolically rather than literally. There is certainly some truth in this position.
3) Still others believe that these chapters describe a yet future, eschatological temple and everlasting kingdom in line with Eze 37:24-28, and following 38-39, but that they again do so only symbolically. These interpreters believe that the measurements, for example, represent symbolic truth concerning the coming everlasting kingdom, including the dwelling of God among His people, the establishing of true and pure worship, and the reception by His people of all that He has promised them in fuller measure than they can ever have expected, but they do not look for a literal temple complex and the establishment of temple worship. Indeed they consider that such would be a backward step in the progress of God’s purposes.
It is claimed by those who disagree with them that this view also overlooks the amount of detail given, so much detail, they would claim, that one could almost use these chapters as general blueprints to build the structures in view. To this the reply is partly that the detail is in fact not sufficient to prepare efficient blueprints, and partly that they bear their own message. Indeed they argue that all the many attempts to make a reliable blueprint have failed. If taken literally, they argue, there are problems with the detail that cannot be surmounted. They are therefore far better seen as depictions of the concern of God for perfection for His people.
4) Still others also take this passage as a an apocalyptic prophecy but anticipate a literal fulfilment in the future. While they accept that some of the descriptions have symbolic significance as well as literal reality, and that some teach important spiritual lessons, and can also be applied to the eternal state, nevertheless, they argue, the revelation finally concerns details of a literal future temple to be built to these specifications, details of a system of worship and priesthood which will be literally established, and actual physical changes in the promised land, which will occur when a people identifying themselves specifically as Israel, not the church, dwell there securely (i.e. during what they call the Millennium).
Those who disagree with them point among other things to the impracticality of the plans for the temple, the impossibility of now establishing a genuine Zadokite priesthood, the contradiction of establishing a system of sacrifices when the New Testament points to a better sacrifice, made once for all, which has replaced all others, the discrepancies and difficulties with regard to the siting of the temple, and the unfeasability of dividing the land in the way described.
5) And finally there is the view that we are proposing here, that the Temple of Ezekiel was never intended to be built by man, but was rather a genuine and real presence of the heavenly temple which was from this time present invisibly on earth (invisible to all but Ezekiel, as the armies of God were present but invisible to all but Elisha –2Ki 6:17). It is saying that God has established Himself in His own invisible temple in the land ready to carry out His campaign into the future. This can then be seen as connected with the temple seen in Revelation in heaven, with the earthly temples to be built as but a shadow of the heavenly, and with the final temple in the everlasting kingdom. The strength of this position will appear throughout the commentary. Suffice to say at this point that there is nowhere in the chapters any suggestion that the temple should be built from the description presented (in complete contrast with the tabernacle – Exo 25:40). And this is even more emphatically so because instructions are given to build an altar for worship. Given Ezekiel’s visionary insight this fact in itself should make us hesitate in seeing this as any but a visionary temple already present in Israel at the time of measuring.
Whatever view we take we cannot deny that the New Testament does see God’s temple as being present on earth in His people (Eph 2:20-22; 1Co 3:16-17 ; 2Co 6:16; Rev 11:1), and that John in Revelation refers throughout to a temple in Heaven, and to a new Jerusalem, clearly related to some of the things described in these chapters. Furthermore his description of the eternal state, of life in ‘the new earth’ after the destruction of the present earth, is partly based on chapter 47-48 (Revelation 21-22). And we might see that as suggesting that once the Messiah had been rejected God’s heavenly temple was thought of as having deserted Israel, and as having gone up into Heaven where it was seen by John, although still being represented on earth, no longer by a building, but by His new people.
Bearing all this in mind we will now consider the text.
Fuente: Commentary Series on the Bible by Peter Pett
Israel’s Glorification Eze 35:1 to Eze 48:35 deals with the topic of Israel’s glorification. The description of the restored land of Israel and the new Temple and its worship (36-48) reveals a building and nation more majestic and beautiful that that found during the time of Solomon. These passages reveal the glorification that God has in planned for His people Israel. This glorification is different than what He has planned for the Church. The prophecies of this passage signify the fact that God has a much greater blessing in store for His people than any earthly kingdom in the past, even greater than Israel in its golden age of King Solomon. The future glories of the heavenly kingdom will far exceed the earthly. The Book of Jubilees (4.26-27) tells us that this Mount Zion will be sanctified in the new creation for a sanctification of the earth; through it will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world.
From these last chapters in the book of Ezekiel we know that the full restoration of Israel involves three key events that will take place in order to make their restoration complete and everlasting. These events will involve the restoration of Israel as a nation (36-37), the battle against Gog and its allies (38-39), and the restoration of the Temple and its worship (40-46) and its land (47-48).
Here is a proposed outline:
1. Judgment upon Edom Eze 35:1-15
2. The Restoration of Israel as a Nation Eze 36:1 to Eze 37:28
3. The Battle against Gog and its Allies Eze 38:1 to Eze 39:23
4. The Restoration of the Temple and its Worship and Land Eze 40:1 to Eze 48:35
Fuente: Everett’s Study Notes on the Holy Scriptures
The Restoration of the Temple Eze 40:1 to Eze 46:24 deals with the issue of the restoration of the Temple in Jerusalem.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Vision of the Temple-Building.
Tile Walls and Tile Outer Gates
v. 1. In the five and twentieth year of our captivity, v. 2. In the visions of God, v. 3. And He brought me thither, and, behold, there was a man, v. 4. And the Man said unto me, v. 5. And behold a wall on the outside of the house round about, v. 6. Then came He, v. 7. And every little chamber, v. 8. He measured also the porch of the gate within v. 9. Then measured He the porch of the gate, v. 10. And the little chambers of the gate eastward, v. 12. The space also, v. 13. He measured then the gate, v. 14. He made also posts of threescore cubits, v. 15. And from the face of the gate of the entrance, v. 16. And there were narrow windows to the little chambers, v. 17. Then brought He me into the outward court, v. 18. And the pavement by the side of the gates, v. 19. Then He measured the breadth from the forefront of the lower gate, v. 20. And the gate of the outward court that looked toward the north, He measured the length thereof and the breadth thereof, v. 21. And the little chambers thereof, 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, v. 23. And the gate of the inner court was over against the gate toward the north and toward the east, v. 24. After that He brought me toward the south, v. 25. And. there were windows in it and in the arches thereof round about, like those windows, 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
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 33:24 -34.), announced the destruction of all Israel’s ancient enemies, of whom Edom was the standing type (Eze 35:1-15.), foretold the dawning of a better day for Israel (Eze 36:1-38.), when she should be resuscitated, reunited, and re-established in her old land, with Jehovah’s sanctuary in its midst (Eze 37:1-28.), and predicted the utter and final overthrow of all future combinations of hostile powers against her (Eze 38:1-23; Eze 39:1-29.), 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 47:1-23; Eze 48:1-35.). 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 colorsthat 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 48:1-35.)
Eze 40:1-4
The introduction to the vision.
Eze 40:1
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.
Eze 40:2
In the visions of God; i.e. in the clairvoyant state which had been superinduced upon him by the hand of God, and in which he became conscious both of bodily sensations and mental perceptions transcending those that were possible to him in his natural condition. Upon a very high mountain (comp. Mat 4:8; Luk 4:5). Schroder stands alone in taking as “beside” rather than “upon,” other interpreters considering that has here the force of , as in Eze 18:6, and Eze 31:12. That this mountain, though resembling the temple hill in Jerusalem, was not that in reality, but “the mountain of the Lord’s house” of Messianic times (see on Eze 43:12; and comp. Eze 17:22, Eze 17:23; Eze 20:40; Isa 2:2; Mic 4:6), may be inferred from its greater altitude than that of either Moriah or Zion, which pointed obviously to the loftier spiritual elevation of the new Jerusalem. As the frame of a city on the south. What Ezekiel beheld was not “beside” or “by” (Authorized Version), but “on” the mountain, and was not, as Havernick, Ewald, and Kliefoth suppose, the new city of Jerusalem, though this might with a fair measure of accuracy be described as lying south of Moriah on which the temple stood, but the temple itself, which, with its walls and gates, chambers and courts, rose majestically before the prophet’s view, with all the magnificence, and indeed (as the particle . indicates), with the external appearance of a city. That the prophet should speak of it as “on the south” receives sufficient explanation from the circumstance that he himself came from the north, and had it always before him in a southerly direction. The idea is correctly enough expressed by the of the LXX; which signifies “over against” to one coming from the north.
Eze 40:3
The word “thither” carries the thought back to Eze 40:1. When the prophet had been brought into the land of Israel, to the mountain and to the building, he perceived a man, whoso appearance was like the appearance of brass, or, according to the LXX; “shining or polished brass,” , as in Eze 1:7a description recalling those of the likeness of Jehovah in Eze 1:26, Eze 1:27, of the angel who appeared to Daniel (Dan 10:6), and of the glorified Christ (Rev 1:15), and suggesting ideas of strength, beauty, and durability. In his hand he carried a line of flax and a measuring-reed (kaneh hammidah, or “reed of measuring,” reed having been the customary material out of which such rods were made; compare the Assyrian for a measuring-reed qanu, the Greek , and the Latin canna). Possibly he carried these as “emblems of building activity” (Hengstenberg), and because “he had many and different things to measure” (Kliefoth); but most likely the line was meant to measure large dimensions (comp. Eze 47:3) and such as could not be taken by a straight stick, as e.g. the girth of pillars, and the rod to measure smaller dimensions, like those of the gates and walls of the temple. Hitzig’s conjecture, that the line was linen because the place to be measured was the sanctuary, whose priests were obliged to clothe themselves in linen, Kliefoth rightly pronounces artificial and inaccurate, since the line was made, not of manufactured flax, or linen, but of the raw material. That the “man” was Jehovah or the Angel of the Presence (comp. Eze 9:2) the analogy of Amo 8:7, Amo 8:8 and the statement of Ezekiel in Eze 44:2, Eze 44:5 would seem to suggest; only it is not certain in the last of these passages that the speaker was “the man” and not rather “the God of Israel,” who had already taken possession of the house (see Eze 43:2), and whose voice is once at least distinguished from that of the man (see Eze 43:6). Accordingly, Kliefoth, Smend, and others identify the “man” with the ordinary angelus interpres (cf. Rev 21:9). The gate in which he stood “waiting for the new comer” was manifestly the north gate, since Ezekiel came from the north, though Havernick and Smend put in a plea for the east gate, on the grounds that it was the principal entrance to the sanctuary, and the distance between it and the north gate, five hundred cubits, was too great to be passed over so slightly as in verse 6.
Eze 40:4
The threefold summons addressed to the prophet (comp. Eze 44:5) intimated the importance of the communication about to be made, and reminded him of the necessity of giving it the closest attention in order to be able to impart it to the people (comp. Eze 43:10, Eze 43:11).
Eze 40:5-27
The outer court, with its gates and chambers:
(1) the enclosing wall (Eze 40:5);
(2) the east gate (Eze 40:5-16);
(3) the outer court (Eze 40:17-19);
(4) the north gale (Eze 40:20-23);
(5) the south gate (Eze 40:24-27).
Eze 40:5
The enclosing wall. And behold a wall on the outside of the house round about. The “house” with the articlewas the temple as the dwelling-place of Jehovah; only not the temple proper, but the whole complex structure. The “wall” belonged to the outer court; that of the inner court being afterwards mentioned (Eze 42:7). In having a “wall round about” Jehovah’s sanctuary resembled both Greek and Babylonian shrines (see Herod; 1.18; ‘ Records of the Past,’ vol. 5.126), but differed from both the tabernacle, which had none, and from the Solomonic temple, whose “wall” formed no essential part of the sacred structure, but was more or less of arbitrary erection on the part of Solomon and later kings. Here, however, the wall constituted an integral portion of the whole; and was designed, like that in Eze 42:20, “to make a separation between the sanctuary and the profane place,” as the Greeks distinguished between the and the (see Thucyd; 4.95). Its breadth and height were the same (comp. Rev 21:16)one reed, of six cubits by the cubit and an hand-breadth; that is to say, each cubit measured an ordinary cubit and a hand-breadth (comp. Eze 43:13). Hengstenberg suggests that the greater cubit of Ezekiel was borrowed from the Chaldeans; and certainly Herodotus speaks of a royal cubit in Babylon which was three finger-breadths longer than the ordinary measure, while in Egypt also two such cubits of varying lengths were current; “from which it might be supposed,” says Smend, “that the same thing held good for Asia Minor.” Still, the hypothesis is likelier that the cubit in question was the old Mosaic cubitthe cubit of a man (Deu 2:11), equal to the length of the forearm from the elbow to the end of the longest fingerwhich was employed in the building of the Solomonic temple (2Ch 3:3). Assuming the cubit to have been eighteen inches, the height and breadth of the wall would be nine feetno great elevation, and presenting a striking contrast to the colossal proportions of city walls in Babylon and in Greece (see Herod; 1.170; ‘ Records of the Past,’ vol. 5.127, 1st series), and even of the walls of the first temple in Jerusalem (see Josephus, ‘Wars,’ 5.1); but in this, perhaps, lay a special significance, since, as the city-like temple stood in no need of walls and bulwarks for defense, the lowness of its walls would permit it the more easily to be seen, would, in fact, make it a conspicuous object to all who might approach it for worship.
Eze 40:6
The east gate. The gate which looketh toward the east; literally, whose face was toward the east. That this was not the gate in which the angel had been first observed standing seems implied in the statement that he came to it. That he began with it is satisfactorily accounted for by remembering that the east gate was the principal entrance, and stood directly in front of the porch of the temple proper. The same reasons will explain the fullness of description accorded to it rather than to the others. It was ascended by stairs, or steps, of which the number seven is omitted, though it is mentioned in connection with the north (Eze 40:22) and south (Eze 40:26) gates. “The significance was obvious,” writes Plumptre. “Men must ascend in heart and mind as they enter the sanctuary, and the seven steps represented the completeness at last of that ascension.” The steps lay outside the wall, and at their head had a threshold (, properly an “expansion,” or “spreading out”) one reed broad, i.e. measuring inwards from east to west, the thickness of the wall. Its extension from south to north, afterwards stated, was ten cubits, or fifteen feet (Eze 40:11). The last clause, improperly rendered, and the other threshold (Authorized and Revised Versions), or “the back threshold” (Ewald), of the gate which was one reed, should be translated, even one threshold, or the first threshold, as distinguished from the second, to be afterwards specified (Eze 40:7); comp. Gen 1:5, “the first (one) day.”
Eze 40:7
And every little chamber. Proceeding inward beneath a covered porch, the exact width of the gate and threshold, i.e. ten cubits, the prophet’s guide, after having passed the threshold, conducted him to a series of lodges, , or “guard-chambers,” six in number, three on each side (Eze 40:10), one reed or six cubits square, roofed (Eze 40:11), and separated from each other by a space of five cubits square, open overhead and closed towards the north or south as the case might be by a side wall. These “lodges,” or “cells,” were intended for the Levite sentinels who kept guard over the house. Beyond the cells stretched the threshold of the gate by the porch (Hebrew, ; the LXX; : Vulgate, vestibulum, “a portico”) of the gate within; literally, from the house; i.e. the gate fronting one coming from the temple, hence the gate looking “towards the house.” , “from the house,” does not qualify the threshold as if to indicate that this was an interior threshold in contrast to the former, or exterior, but “the gate,” its intention being to state that the porch in front of which extended the second “threshold” was the vestibule or portico before the gate which conducted inwards towards the temple, or on which one first stepped on his way from the temple.
Eze 40:8, Eze 40:9
The divergent measurements of this porch, which are given in these verses, led the LXX. and the Vulgate to reject Eze 40:8 as spurious, and it is certainly wanting in some Hebrew manuscripts. Hitzig, Ewald, and Smend have accordingly expunged it from the textan altogether unnecessary proceeding. The seeming discrepancy may be removed by supposing either, with Kliefoth, that Eze 40:8 furnishes the measurement of the porch from east to west, and Eze 40:9 its measurement from north to south, with the measurements in addition of the posts (, from , “a ram,” hence anything curved or twisted), i.e. pillars or jambs; or, with Keil, that Eze 40:8 states the depth from east to west, and Eze 40:9 the length from north to south. The “posts,” which were sixty cubits high (Eze 40:14), were two cubits square at the base.
Eze 40:10
Having reached the furthest limit westward, the guide retraces his steps backward in an easterly direction, noting that on the side of the covered way opposite to that already examined the same arrangements existed as to “lodges” and “posts,” the latter of which () are here first mentioned in connection with the guardrooms, and must be understood as signifying pillars or jambs in front of the walls. Their measurements, which were equal, were probably as in Eze 40:9, two cubits square.
Eze 40:11
The breadth of the entry (literally, opening) of the gate, ten cubits. Obviously this measurement was taken from north to south of the gate-entrance (Eze 40:6), and represented the whole breadth of the doorway and the threshold, or one-fifth of the entire length of the gate-building. The second portion of the verse, the length of the gate thirteen cubits, is explained by Bottcher, Hitzig, Havernick, Keil (with whom Plumptre agrees), as signifying the length of the covered way from the east entrance, since it is supposed the whole length of forty cubits (the length of the gate without the porch) would hardly be roofed in; so that assuming a similar covered way of thirteen cubits at the other end of the gate-building, as one came “from the house,” there would be an open space, well, or uncovered courtyard, of fourteen cubits in length and six broad, enclosed on all sides by gate-buildings. The roofs extending from the east and west would be supported on the “posts” of the chambers mentioned in Eze 40:10. Smend, however, infers, from the windows in the posts within the gate (Eze 40:16), that the whole extent was roofed in, and accordingly can offer no explanation of the clause; Kliefoth and Schroder prefer to regard the thirteen cubits as the height of the gate, although the word translated “length” never elsewhere has this meaning.
Eze 40:12
The space also before the little chambers; more correctly, and a border before the ledges. Though the construction of this border, fence, or barrier (comp. Eze 27:4; Eze 43:13, Eze 43:17; Exo 19:12) is not described, its design most likely was to enable the guardsman, by stepping beyond his coil, to observe what was going on in the gate without either interrupting or being interrupted by the passengers. As the barrier projected one cubit on each side of the ten-cubit way, only eight cubits remained for persons going in or out.
Eze 40:13
The breadth of the gate from the roof of one little chamber or lodge to another, measuring from door to door, was five and twenty cubits, which were thus made up: 10 cubits of footway + 12 (2 x 6) cubits for the two guard-rooms + 3 (2 x say 1.5) cubits for the thickness of the two side walls = 25 cubits in all. According to Eze 40:42, the length of a hewn stone was one cubit and a half. The doors from which the measurements were taken must have been in the side walls at the back of the guard- looms.
Eze 40:14
He made also posts. In using the verb “made” the prophet either went back in thought to the time when the man who then explained the building had fashioned it (Hengstenberg); or he employed the term in the sense of constituit, i.e. fixed or estimated, “inasmuch as such a height could not be measured from the bottom to the top with the measuring-red” (Keil). The “posts,” the of Eze 40:9, were sixty cubits high, and corresponded to the towers in modern churches. To the objection sometimes urged against what is called the “exaggerated” height of these columns, Kliefoth replies, “If it had been considered that our church towers have grown up out of gate-pillars, that one can see, not merely in Egyptian obelisks and Turkish minarets, but also in our own hollow factory chimneys, how upon a base of two cubits, square pillars of sixty cubits high can be erected, and that finally the talk is of a colossal building seen in vision, no critical difficulties would have been discovered in this statement as to height.” The last clause, even unto the post of the court round about the gate, should read, and the court reached unto the post ( being used collectively), the gate being round about (Revised Version); or, the court round about the gate reached to the pillars (Keil); or, at the pillar the court was round about the gate (Kliefoth). The sense is, that the court lay round about the inner egress from the gate. The Authorized Version, with which Dr. Currey, in the ‘Speaker’s Commentary,’ agrees, thinks of an inner hall between the porch of the gate and the two most western guard-chambers, round the sides of which the sixty-cubit columns stood. Ewald, following the corrupt text of the LXX; translates, “And the threshold of the outer vestibule twenty cubits, the gate court abutting on the chambers round about.”
Eze 40:15
The whole length of the gate, from the outer entrance to the inner exit fifty cubits, was thus composed
1. An outer threshold6 cubits
2. Three guard-chambers, six cubits each18 cubits
3. Two spaces between the chambers, five cubits each10 cubits
4. An inner threshold6 cubits
5. A porch before the gate8 cubits
6. One post, or pillar2 cubits
Total50 cubits
Eze 40:16
And there were narrow (Hebrew, closed) windows, probably of lattice-work, so fixed as to prevent either egress or ingress. That these “windows” ( , so called from being perforated) were intended to impart light to the gateway, either in whole or in part, is apparent, though it is difficult to form a clear idea of how they were situated. They were in the chambers, and in their posts and in the arches, or colonnades. In the chambers, or “lodges,” they were most likely in the back walls, and in or near the posts, or pillars, belonging to the doors of these chambers, the clause, “and in their posts,” being regarded as epexegetic of the preceding, and designed to furnish a more precise explanation of the particular part of the guard-room in which the windows were. Similar windows existed in the Solomonic temple (1Ki 6:4). The “arches,” or “colonnades” ( ), were probably wall-projections on the sides of the chambers, to that light was admitted from three sides.
Thus to one standing within, the whole gateway appeared studded round and round with windows. The description of the gate closes with the statement that upon each post were palm trees, which may signify either that the shaft was fashioned like a palm tree, as is sometimes seen in ancient buildings in the East (Dr. Currey, Plumptre) or that it was ornamented with representations of palm branches or palm trees (Keil, Ewald, Kliefoth). Hengstenberg’s idea, that “whole palms beside the pillars are meant,” is favored by Smend, who cites, in addition to Eze 40:26, Eze 41:18, etc; and 1Ki 6:29; 1Ki 7:36.
Eze 40:18
See drawing, Inner and Outer Gates for Ezekiel’s Temple
Legend for the Inner and Outer Gates.
A, stair of seven steps.
T, threshold of 6 x 10 cubits.
C, chambers of 6 cubits square.
S, spaces between the chambers.
P, porch of gate, 6 x 5 cubits.
O, outer wall, 6 x 6 cubits.
W, wall of gate, 6 x 5 cubits.
w, w, thickness of chamber wall, 1 cubit.
f, f, barriers or fence before chambers, 6 x 1 cubits.
l, l, lines to which covering of way reached.
E, gate pillars, 2 cubits square, 60 cubits high.
H, F, walls of threshold and porch, 14 x 5 cubits.
b, b, chambers for washing.
c, c, tables for slaughtering.
d, d, table for knives, etc.
e, e, tables for flaying flesh.
A’, stair of eight stairs
Eze 40:17-19
The outer court. Emerging from the doorway inwards, the prophet, accompanied by his celestial guide, stepped into the outward court, i.e. the area surrounding the temple buildings. There the first thing observed was that chambers and a pavement ran round the court. The chambers were cells, or rooms always signifying single rooms in a building (see Eze 42:1; 1Ch 9:26)whose dimensions, exact sites, and uses are not specified, though, as they were thirty in number, it is probable they were arranged on the east, north, and south sides of the court, five upon each side of the gate, and standing somewhat apart from each other; that they were large enough to contain as many as thirty persons (see 1Sa 9:22; and comp. Jer 35:2); and that they were designed for sacrificial meals and such-like purposes (see Eze 44:1, etc.). In pre-exilic times such halls had been occupied by distinguished person s connected with the temple service (see Eze 8:8-12; 2Ki 23:11; Jer 35:4, etc.; Jer 36:10; Ezr 10:6). The pavement was a tessellated floor (comp. Est 1:6; 2Ch 7:3), which ran round the court and was named the lower pavement, to distinguish it from that laid in the inner court which stood at a higher elevation than the outer. As another note of position, it is stated to have been by the side (literally, shoulder) of the gates over againstor, answerable to (Revised Version)the length of the gates. This can only mean that the breadth of the pavement was fifty cubits (the length of the gates, Eze 40:15) less six cubits (the thickness of the wall, Eze 40:5), or forty-four cubits, and that it ran along the inner length of the wall on either side of the gates. The breadth of the court from the forefront of the lower gate, i.e. from the inner end of the east gate or the edge of the pavement, unto the forefront of the inner court without was an hundred cubits. Whether the measurement was up to the wall of the inner court, within which, on this hypothesis, its gate must have wholly lain, or only up to the door of the inner court, which, on this understanding, must have projected beyond its wall, is obscure. The first interpretation derives support from the circumstance that the terminus ad quem of the measurement is said to have been, not the inner gate, but the inner court; while the second finds countenance in the use of the preposition , which seems to indicate that the measuring proceeded from the western extremity of the outer gate to the eastern extremity of the inner gate, and appears to be confirmed by Eze 40:23 and Eze 40:27, as well as by the consideration that in this way the symmetry of the building would be better preserved than by making the outer gate project into the court and the inner gate lie wholly within the inner wall. In this way the hundred cubits marked the distance between the extremities of the gates, the whole breadth of the court being two hundred cubits, i.e. a hundred cubits between the gates, with two gates’ lengths of fifty cubits each added. The same measurements applied to the north gate, which the seer next approached.
Eze 40:20-23
The north gate. This was in all respects similar to that upon the east, though its description proceeds in the reverse order, beginning with the three “chambers,” or lodges, on each side of the footway (Eze 40:21), going on to the “posts,” “arches,” and “windows,” and ending with the outside steps, seven in number (Eze 40:22), which are here first mentioned in connection with the gates. Its dimensions were the same as those of the “first” gate, fifty cubits long and twenty-five cubits broad. It stood exactly in front of a corresponding gate into the inner court, and the distance between the two gates was, as before, a hundred cubits.
Eze 40:24-27
The south gate. Here again the same details recur as to the structure of the gate, its dimensions, and distance from the gate which led into the inner court.
Eze 40:28-47
The inner court, with its gates, chambers and slaughtering-tables:
(1) the south gate (Eze 40:28-31);
(2) the cast gate (Eze 40:32-34);
(3) the north gate (Eze 40:35-37);
(4)the arrangements for sacrifice (Eze 40:38-43); and
(5) the chambers for the officiating priests (Eze 40:44-47).
Eze 40:28-31
The south gate of the inner court. The construction and measurements of this corresponded with those of the gates in the outer court, with only two points of difference, viz. that it possessed a flight of eight steps instead of seven, and that the arches, or wall-projections, were toward the outer court. The difference in the number of the steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling-place of Jehovah, an increasing measure and degree of holiness were demandedwhat Plumptre styles “an ever-ascending sursum corda.” The seven steps of the outer door added to the eight steps of this amount to fifteen, with which corresponds the number of the pilgrim-psalms, which are supposed to have been sung, one upon each step, by the choir of Levites as they ascended first into the outer and then into the inner court. The statement that the wall-projections were towards the outer court showed that, in walking through the inner gateway, one would reverse the order of the outer gate, i.e. would first pass through the porch, then cross the threshold to the guard-rooms, next step upon the second threshold, and finally enter the inner court.
Eze 40:32-34
The east gate of the inner court. The same resemblance to the outer gates are noted in connection with this doorway, and the same two points of distinction just commented on.
Eze 40:35-37
The north gate of the inner court. The same minute specification of the guard-rooms, the pillars, wall-projections, windows, steps, is again repeated, as if to show that all parts in this divinely fashioned edifice were of equal moment.
Eze 40:38-43
The arrangements for sacrifice. Three things demand attentionthe cells for washing, the tables for slaughtering, and the hooks.
Eze 40:38
The chambers. As the verse explains, these were different from the guard-rooms in the gates (Eze 40:7, Eze 40:21) and the chambers on the pavement (Eze 40:17), although the same Hebrew word is employed to designate the latter. The cells under consideration were expressly designed for washing “the inwards and the legs” of the victims brought for sacrifice (Le Eze 1:9). Whether such a cell stood at each of the three gates, as the plural seems to indicate, although described only in connection with the north (Keil, Kliefoth, Plumptre), or merely at one gate, and that the northbecause, according to the Law (Le Eze 1:11; Eze 6:1-14 :18; Eze 7:2), on the north side of the altar burnt, sin, and trespass offerings were to be killed (Havernick, Hengstenberg)or the east, which is alluded to in vet, s. 39, 40 (Hitzig, Ewald, Smend), is controverted, though the former view seems the preferable, seeing that, according to Eze 46:1, Eze 46:2, the priests were to prepare burnt offerings and peace offerings for the prince at the posts of the east gate. The situation of the cells is stated to have been by (or, beside) the posts of (i.e. at) the gates (see on Eze 46:14), but on which side of the gates, whether near the right or left pillar, no information is furnished. Keil and Kliefoth place those at the south and north gates on the west side; that at the east gate Keil locates on its north side, Kliefoth placing one in the side wall at each side of the gate.
Eze 40:39-42
The tables. These were twelve in number, of which eight were used for slaughtering purposes, i.e. either for slaying the sacrifices or for laying upon them the carcasses of the slaughtered victims; and the remaining four for depositing thereon the instruments employed in killing the animals. Of the eight, four stood within the porch of the gate, two on each side, and four withouttwo on the side as one goeth up to the entry of the north gate; rather, at the shoulder to one going up to the gate opening towards the north, i.e. on the outside of the porch north wall; and two on the other side or shoulder, i.e. on the outside of the porch south wall. This determines the gate in question to have been, not the north gate, as the Authorized Version has conjectured, but the east gate, whose side walls looked towards the north and south. The third quaternion of tables appears to have been planted at the steps, presumably two on’ each side, i.e. if with Kliefoth, Keil, and Schroder, be translated “at the ascent,” or “going up,” i.e. at the staircase (comp. Eze 40:26). If, however, with the Authorized and Revised Versions, Ewald, Hengstenberg, Smend, and others, be read “for the burnt offering,” then the exact position of the tables is left undetermined, though in any case they must have been near the slaughtering-tables. As they were designed for heavy instruments, they were constructed of hewn stones a cubit and a half long, a cubit and a half broad, and one cubit high; from which it may be argued the eight previously mentioned were made of wood.
Eze 40:43
The hooks. The word occurs again only in Psa 68:13, where it signifies “sheepfolds,” or “stalls;” its older form () appearing in Gen 49:14 and Jdg 5:16. As this sense is unsuitable, recourse must be had to its derivation (from , “to put, set, or fix”), which suggests as its import here either, as Ewald, Kliefoth, Hengstenberg, Havernick, and Smend, following the LXX. and Vulgate, prefer, “ledges,” or “border guards,” on the edge of the tables, to keep the instruments or flesh from falling off; or, as Kimchi, Gesenius, Furst, Keil, Schroder, and Plumptre, after the Chaldean paraphrast, explain, “pegs” fastened in the wall for hanging the slaughtered caresses before they were flayed. In favor of the first meaning stand the facts that the second clause of this verse speaks of” tables,” not of “walls,” and that the measure of the shephataim is one of breadth rather than of length; against it are the considerations that the dual form, shephataim, fits better to a forked peg than to a double border, and that the shephataim are stated to have been fastened “in the house” (ba-baith), which again suits the idea of a peg fastened in the outer wall of the porch, rather than of a border fixed upon a table. The last clause of this verse is rendered by Ewald, after the LXX; “and over the tables” (obviously those standing outside of the porch) “were covers to protect them from rain and from drought;” and it is conceivable that coverings might have been advantageous for both the wooden tables and the officiating priests; only the Hebrew must be changed before it can yield this rendering.
Eze 40:44-46
The chambers of the ringers According to Eze 40:44, these, of which the number is not recorded, were situated in the inner court, outside of the inner gate, at the side of the north gate, and looked towards the south, one only being located at the side of the east gate with a prospect towards the north. Interpreted in this way, they cannot have been the same as the “priests’ chambers” mentioned in Eze 40:45, Eze 40:46, though these also looked in the same direction. The language, however, seems to indicate that they were the same, and on this hypothesis it is difficult to understand how they should be called “the chambers of the singers,” and at the same time be assigned to the priests, “the keepers of the charge of the house” and “the keepers of the charge of the altar.” Hengstenberg. Kliefoth, Schroder, and others hold that Ezekiel purposed to suggest that in the vision-temple before him the choral service was no longer to be left exclusively in the hands of the Levites as it had been in the Solomonic temple (1Ch 6:33-47; 1Ch 15:17; 2Ch 20:19), but that the priests were to participate therein. Dr. Currey imagines the chambers may have been occupied in common by the singers and the priests when engaged on duty at the temple. The LXX. text reads, “And he led me unto the inner court, and behold two chambers in the inner court, one at the back of the gate which looks towards the north, and bearing towards the south, and one at the back of the gate which looks towards the south, and bearing towards the north;” and in accordance with this Rosenmller, Hitzig, Ewald, Keil, and Smend propose sundry emendations on the Hebrew text. Since, however, it cannot be certified that the LXX. did not paraphrase or mistranslate the present rather than follow a different text, it is safer to abide by the renderings of the Authorized and Revised Versions. Yet one cannot help feeling that the LXX. translation has the merit of clearness and simplicity.
Eze 40:45
The priests, the keepers of the charge of the house. Under the Law the Levite families of Gershon, Kohath, and Merari had the charge of the tabernacle and all its belongings (Num 3:25, etc.); but of these Levites who kept the charge of the sanctuary, Eleazar the son of Aaron the priest had the oversight. Hence the priests alluded to by Ezekiel as the keepers of the charge of the house were most likely those who superintended the Levites in the execution of their tasks.
Eze 40:46
The keepers of the charge of the altar. These formed another body of priests, whose duties generally were to officiate in the temple-worship, and more specifically to sacrifice and burn incense upon the altars (Leviticus 1-6.). Under the Law the priests were all descendants of Aaron (Exo 27:20, Exo 27:21; Exo 28:1-4; Exo 29:9, Exo 29:44; Exo 40:15). By David these were divided into two classesthe sons of Eleazar, at the head of whom stood Zadok; and the sons of Ithamar, with Ahimelech as their chief (1Ch 24:3). In the vision-temple the sons of Zadok among the sons of Levi have the sole right of drawing near to the Lord to minister unto him (see on Eze 43:15).
Eze 40:47
He measured the court and the altar. The dimensions of the former, the open space in front of the temple, alone are givena hundred cubits long and a hundred cubits broad; those of the latter, which stood before the “house,” and occupied the center of the square, are afterwards recorded (Eze 43:13). The distance from north to south of the inner court being a hundred cubits, if to these be added twice two hundred cubits, the space between the outer court wall and that of the inner court, the result will give five hundred cubits as the breadth of the outer court, from north gate to south gate. Then as the length of the inner court was a hundred cubits, if to these be added first the hundred cubits lying before the inner court towards the east, secondly, the hundred cubits covered by the temple (Eze 41:13, Eze 41:14), and thirdly, the one hundred cubits which extended behind the temple (Eze 41:13, Eze 41:14), the total will amount to five hundred cubits for the length of the outer court from east to west. The outer court, therefore, like the inner, was a square.
Eze 40:48, Eze 40:49
With these verses the following chapter ought to have commenced, as the seer now advances to a description of the house, or temple proper, as in 1Ki 6:2, with its three partsa porch (verses 48, 49), a holy place (Eze 41:1), and a holy of holies (Eze 41:4).
Eze 40:48
The porch, or vestibule, according to Keil, appears to have been entered by a folding door of two leaves, each three cubits broad, which were attached to two side pillars five cubits broad, and met in the middle, so that the whole breadth of the porch front was six cubits, or, including the posts, sixteen cubits. The measurements in Eze 40:49 of the length of the porch (from east to west) twenty cubits, and the breadth (from north to south) eleven cubits, he harmonizes with this view by assuming that the pillars, which were five cubits bread in front, were only half that breadth in the inside, the side wall dividing it in two, so that, although to one entering the opening was only six cubits, the moment one stood in the interior it was 6 cubits + 2 x 2.5 cubits = 11 cubits. Kliefoth, however, rejects this explanation, and understands the three cubits to refer to the portion of the entrance on either side which was closed by a gate, perhaps of lattice-work, leaving for the ingress and egress of priests a passage of five cubits. In this view the whole front of the porch would he 5 cubits of passage + 6 (2 x 3) cubits of lattice-work + 10 (2 x 5) cubits of pillar, equal in all to 21 cubits. Dr. Currey, in the ‘Speaker’s Commentary,’ includes the three cubits of door in the five cubits of post, and, supposing the temple entrance to be ten cubits, makes the whole front to have been twenty cubits. We prefer Kliefoth’s opinion.
Eze 40:49
Like the gates into the courts, the temple porch was entered by steps, of which the number is not stated, though, after the LXX; it is usually assumed to have been ten, Hengstenberg suggesting fourteen. The last particular noted, that there were pillars by the posts, has been explained to signify that upon the posts, or bases, stood shafts or pillars (Currey), or with more probability that by or near the pillars rose columns (Keil, Kliefoth). The height of these is not given, though Hengstenberg again finds it in the elevation of the porch of Solomon’s templea hundred and twenty cubits (2Ch 3:4). Their exact position is not stated; but they were probably, like Jachin and Boaz in the Solomonic temple, stationed one on each side of the steps.
HOMILETICS
Eze 40:2
The exalted city.
Ezekiel now comes to an elaborate vision of the restored condition of the Jewsfirst that of their city, and then that of the temple which is its crowning glory. Being well acquainted with his native land, which he could never forget in the weary days by the waters of Babylon, he was able to picture its scenes when inspired with prophetic sight. He sees the city of the future, “upon a very high mountain.” As the Swiss pines for his mountain home when banished to some dreary fiat land, the Jewish highlander turns in thought from the low river-banks of Mesopotamia to the longed-for heights of his native Judaea. It is a happy thing for him to dream of a city crowning a mountain height. Jerusalem is a mountain-city, standing some two thousand feet above the level of the Mediterranean. Viewed from the wilderness, which, indeed, sinks down another eighteen hundred feet to the Dead Sea, its domes and minarets seem to float in the air like the habitations of a city in cloud-land. The visionary Jerusalem appears to the wrapt seer as an even more exalted city.
I. THE CITY OF GOD. Ezekiel conceives his vision of the great future under the image of a splendid city. St. John beheld the heavenly city, the new Jerusalem, as the type of the glorious Church of God, or of human society Christianized. The Greeks conceived their ideal of perfected human life after the model of a pattern city. Undoubtedly, writing as he was to the captives of Babylon, Ezekiel intended to direct attention to the earthly Jerusalem, which, after being destroyed, was to be rebuilt. Thus only could his language be understood by his contemporaries. But the definite, material prediction embodies and exemplifies ideas that may be applied to the spiritual restoration of man, illustrated by this city prospect.
1. There is to be a blessed life on earth. The mountain-city is terrestrial. The Apocalyptic new Jerusalem is let down from heaven. The city of God is set up here in the Christian Church, as St. Augustine showed. But alas! it is as yet but a poor realization of the grand prophetic dream. A few shanties mark the site of the glorious city of the future. That city is yet to be.
2. This blessed life will be social. Perhaps the ancient and the Eastern prized the citywell-walled and safe-guardedmore than we do in the crowded West, with our modern love of the country. But the essential thought here is that the perfect state is social. In the perfect city order is supreme through universal lovea strange contrast to our miserable cities of sin and selfishness. It is the best that, being corrupted, becomes the worst.
II. ITS EXALTED POSITRON.
1. It is in the land of Israel. Men must enter the Holy Land to reach the Holy City. Its citizens were Jewsas indeed most of the inhabitants of Jerusalem are at the present day. We must be the true people of God, i.e. true followers of Christ, if we would enjoy the privileges of the glorious future.
2. It is “set upon a very high mountain.” The exaltation of the city suggests many advantages.
(1) Its glory. It is exalted in favorcrowning a height.
(2) Its strength. Cities were set aloft that nature might fortify them. Jerusalem is a natural fortress. The city of God is safe.
(3) Its salubrity. High lands are bracing. The Christian life braces the soul in spiritual health.
(4) Its nearness to heaven. Nothing overshadows the exalted city. The people of God are lifted into direct relations with heaven.
(5) Its conspicuousness. “A city that is set upon a hill cannot be hid” (Mat 5:14). The Church is to bear witness to the world. The best gospel is that of lofty Christian living.
Eze 40:3
The man with the measuring-reed.
We shall lose ourselves in a jungle of fancies if we attempt to see mystical allusions in the various measurements of Ezekiel’s prophetic city. What we may call Pythagorean theology, the exegesis that runs riot among the numbers and dates of prophecy, has done much to suggest doubt as to the plain, direct use of the Bible. We have no evidence that the measurements of the exalted city contain any spiritual symbolism. Neither, as Hengstenberg has wisely pointed out, are the proportions of the city so colossal as to suggest an unheard-of splendor of size. The new Jerusalem is much smaller than Babylon; it would be but an insignificant suburb if it were joined on to our huge London. But mere bigness is no commendation for a city. Athens and Jerusalem were far smaller than Nineveh and Babylon; yet they took a far more important place in the history of man. Why, then, does Ezekiel call attention to the man with the measuring-reed? And why does he give the exact details of the plan of the city and temple? However we may shun mysticism in favor of prosaic literalism, we must not forget that Ezekiel was a prophet, not an architect. Why, then, does he fill his pages with these architectural details? Ezekiel must mean to suggest certain characteristics of the happy future.
I. REALITY. Ezekiel here comes down to concrete facts. There is nothing that so impresses men with a sense of reality as a vivid presentation of details. Much religious teaching is unimpressive because it is too general and abstract. Christ’s teaching was very concrete; he dwelt on illustrative specimens, rather than on general principles. Therefore “the common people heard him gladly,” Reality marked off the teaching of Christ from the dry discussions of rabbinical lore. A significant rebuke of much religious teaching is unconsciously conveyed by the remark of the rustic who, on hearing that some one had been to Jerusalem, exclaimed with amazement, “I thought Jerusalem was only a Bible town!”
II. DEFINITENESS. The new Jerusalem is to be no city of cloudland, its golden streets and rosy domes passing one into another and melting while we gaze at it. Here we have sharp outlines as well as solid substances. Many people sadly need a man with the measuring-reed to define their religions notions. We are suffering from a violent reaction against the old exactness of theological definition, according to which heavenly things were most minutely mapped out without a shadow of doubt. We now greatly lack precision of thought. Men’s ideas are generally hazy. They want outline.
III. ORDER. The several parts being measured off will stand in their allotted places. The private house will not trespass on the line of the street, nor will one builder interfere with the foundations of another. There is order in the kingdom of religion. We need it
(1) in thought, that our ideas may be rightly arranged;
(2) in work, that we may not clash with one another;
(3) in the social element of religion, that each may take his place. The Church is not a mob.
IV. DIVINE DIRECTION Ezekiel wrote as a prophet, as a messenger of God. Moses was to make the tabernacle after the pattern shown to him in the mount (Exo 25:40). God cares for the smallest details of his people’s life and work. We should seek for his guidance in these matters.
Eze 40:6
The gate which looketh toward the east.
Let us clearly understand that this is only a prosaic description of part of Jerusalem as the prophet conceives it in his vision of the city rebuilt. We cannot fairly see in these words any profound mystical allusions. But we may use them as illustrations of other things, as we may take nature in illustration of religion without believing that our parables are founded on fixed, objective, Swedenborgen-like correspondences. Let us, then, follow the fancy which the picture of a gate looking towards the east may call up when we take it as an illustration of what may be similar in other regions of life.
I. AN ORIENTAL OUTLOOK. The new city of God has this outlookshe has a gate which looketh towards the East. We must never forget that our religion comes from the East. In form it is Oriental still.
1. We need to remember this fact when we are in danger of interpreting its glowing metaphors in the cold matter-of-fact style of the West.
2. It might quiet the pride of Europe for men to remember that they owe what is best in European civilization to an Asiatic stock.
3. The wonder is that the unprogressive East produced the most progressive religion. The world-religion of Christ sprang from Asia. This very fact testifies to its Divine origin.
4. It shows, however, that Orientals especially should receive the gospel.
II. AN OUTLOOK TOWARDS THE LIGHT. The light dawns in the East. We all need light, and should love, seek, and cherish it. We are too satisfied with our dim, human, artificial light, instead of looking for that Light of the world, which is indeed the Light of the ages. The true Christian will be ever looking towards Christ, his Sun.
III. AN OUTLOOK TOWARDS THE NEW DAY. Each day begins in the east. We shall miss the sunrise if we set our faces towards the west. Some natures always incline to turn with a melancholy gaze towards the waning light of setting suns. They deplore the good old times; they weep over the days that have been, but can never be again; they weary their souls with incessant regrets. This continuous dreaming on the past is unwholesome; it tends to paralyze our energies and leave us in neglect of the duties as well as the hopes of the future. They are wiser who, like St. Paul, forget the things that are behind, and reach forth unto those which are before (Php 3:13). God has a new day of light and service for the saddest, most wearied soul that will turn to his grace. Wise men live in the future; they look to the rising sun.
IV. AN OUTLOOK TOWARDS CHRIST. The first sight which many a visitor to Palestine craves to set eves on is the Mount of Olives; his most earnest desire is to climb the very hill that Jesus Christ often trod. Of all sacred spots about Jerusalem this must be most like its original self. Now the eastern gate looks right on the Mount of Olives. To the Christian its prospect is profoundly interesting. Yet Christ has arisen. He is not there. What we now look for is an eastern gate of the soul turned to that ever-living Christ who ascended from the Mount of Olives
“Faith has yet her Olivet, And Love her Galilee.”
Eze 40:39
Sacrifices in the new temple.
As we read the dry details of the city that is to be rebuilt and its new temple, we are suddenly pulled up by a startling item. Among the various arrangements of the ancient temple that are to be revived, provision is made for the sacrificial rites. There are to be sacrifices in the new temple. The burnt offering and the sin offering and the trespass offering are all to be there. Then sacrifices will be needed after the restoration. It might have been supposed that these would now be dispensed with, since sin was put away and the people were re-dedicated to God. But as a matter of fact, the temple ritual was never before cultivated with. such assiduity and elaborateness.
I. WE NEED REPEATED REDEDICATION OF OUR LIVES TO GOD. The burnt offering signified the self-dedication of the man who presented it. It was given whole, to show that he had surrendered his all to God; it was consumed by fire, to suggest that he was to make this surrender complete in depth, intensity, and reality, as well as in comprehensiveness. Now, to have made this offering once for all did not suffice. It had to be continually renewed. The dedication of Israel to God in the restoration to their land could not be accepted as sufficient if it were done once for all. It had to be made over and over again. So is it with the Christian’s offering of himself. When thinking of his great, decisive step, he may exclaim, in Doddddge’s well-known words
“‘Tis done, the great transaction’s done:
I am my Lord’s, and he is mine.”
Yet if he rests satisfied with having once taken that step, he will soon find himself slipping back from his high resolve. We must continually renew our self-dedication to Christ. The sacrament of baptism, which signifies the first dedication, is taken but once; but it is followed by that of the Lord’s Supper, which suggests renewal of dedication in deliberate intention, as when the Roman soldier took the oath of allegiance to his general. This sacrament we repeat many times.
II. WE NEED REPEATED CLEANSING FROM SIN. There were to be sin and trespass offerings in the new temple. This fact is startling and most painful. Even while the people are returning, penitent and restored, provision has to be made for future falls and sins.
1. Christian people sin. We know that this is only too true of all Christian people. There is no sinless soul on earth. “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1Jn 1:8). The foresight of the fact is no excuse for us; for God does not make his children sin he endeavors to save them from it. Thus Christ predicted Peter’s fall although he had prayed that his disciple might be kept faithful (Luk 22:31, Luk 22:32).
2. God has provided for the recovery of Christians when they sin. There were to be sacrifices in the restored temple. This arrangement shows the wonderful long-suffering mercy of God. The same mercy is displayed towards Christians. It is a shame that they who have once washed their robes and made them white in the blood of the Lamb should again stain them with the ruin of sin. Yet as this is done, God provides even again for cleansingnot now by repeated sacrifices, but by the eternal efficacy of the one perfect Sacrifice. “And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: and he is the Propitiation for our sins” (1Jn 2:2, 1Jn 2:3).
HOMILIES BY J.R. THOMSON
Eze 40:3
Measurement.
It strikes the reader of this prophetic book as strange that several chapters towards its close should be chiefly occupied with measurements of the temple which Ezekiel saw in his vision. The reed and the line seem at first sight to have little to do with a prophetic vision. Especially does this seem the case when it is perceived to how large an extent these measurements are a repetition of those found in earlier books of the Scriptures. But reflection will show us that measurements such as are here described may suggest thoughts very helpful to the devout, religious mind.
I. MEASUREMENTS ARE NECESSARY IN ORDER TO THE EXPLANATION OF PROPORTION ORDER, AND BEAUTY. It is well known to students of science that mathematical relations are found to exist where an ordinary observer would little expect to find them. When they come to ask whether explanation can be given of such differences as those which obtain between different colors and different sounds, they are led to investigations which show that regular variations in the number of vibrations in a second, whether of the ether or of the atmosphere, account for the differences in question. When they come to ask why the heavenly bodies fulfill their regular movements and preserve their beautiful harmony, they are led to investigations which issue in the discovery that mathematical laws governas the phrase isthe movements which excite our wonder and admiration. These are but familiar illustrations of a principle which is recognized throughout the material universe. If we may use such language with reverence, we may say that the cosmos is evidently the work of a great Mathematician, Measurer, and Mechanic. When we turn from the works of nature to works of art, we are confronted by the same principle. If a building, whether a temple or a palace, be erected, it is constructed upon principles which involve numerical relations and measurements. The sculptor measures his proportions in trunk and head and limb; the poet measures the feet in his verse. Wherever we find order and beauty, we have but to look below the surface, and we shall discover numbers and measurements.
II. MEASUREMENTS ARE EVIDENCES OF MIND. There are different grades of intelligence, and this is nowhere more obvious than in the varying degrees in which human workmanship is regulated by mathematical principles. The rudest wigwam is a proof of design and of adaptation, of the possession by the builder of some powers of space-measurement. But a complicated machine, such as a watch or a steam-engine, bears unmistakable evidence of mathematical as well as of manipulative ability. If a temple be constructed, of vast size, of harmonious proportions, of symmetry, containing many parts all bound into an organic unity, it speaks to every beholder of a minda mind capable and cultured, a mind patient and comprehensive. To those who believe in the existence of God, the material universe is full of evidences of his unequalled and supreme intellect; the measurements of the scientific observer are sufficient to establish this conviction. The universe is God’s temple, and all its lines are laid down, all its parts are coordinated, in such a manner as to evince what, in human language, we may term measurements the most complete and the most exact. To the deeply reflecting mind, the existence of the spiritual temple is even more eloquent concerning the attributes and especially the comprehensive and foreseeing wisdom of the Eternal.
III. MATERIAL MEASUREMENTS ARE PROPERLY SYMBOLICAL OF THE SPIRITUAL. A reflecting reader of these chapters will hardly rest in any conclusions regarding a structure of stone, of timber, of precious metal. Whatever may be his canon of interpretation, whether he adopts the literal or the figurative principle, whether or not he looks for a material temple still to be reared upon the soil of Palestine,certain it is that for him the material and perishable constructions of human skill and labor are chiefly interesting as the embodiment of thought and the suggestion of eternal realities. The universe is God’s temple; the body of Christ was God’s temple; the Church is the chosen and sacred temple of the Eternal and Supreme. The thoughts of those who meditate upon these remarkable chapters of Ezekiel will be sadly misdirected if they do not ascend to him who is both the Architect of the sanctuary and the one supreme Deity to whom is directed all the sacrifice and all the worship presented within its hallowed precincts.T.
Eze 40:4
The office of the prophet.
The angel who was appointed to show to Ezekiel the temple of vision, and to take its measurements in his presence, and to explain its details and its various purposes, prefaced his special mission by an exhortation in which he expressed, in a very complete and instructive manner, the vocation and functions of a true prophet.
I. IN ORDER THAT THERE MAY BE PROPHECY, THERE MUST BE A REVELATION. In the case before us there was a temple to be seen, and there was an angel to exhibit and to explain it. In every case where a man has been called upon to fulfill the office of a prophet, there has been a special manifestation of the Divine mind and will. The prophet may be gifted, original, luminous; but he does not, so far as he is a prophet, utter forth his own thoughts, deal with any matter according to the light of his own reason. There must be a communication from the Being who is the Source of all good for men. Otherwise the vocation of the prophet is endued with no peculiar, Divine authority.
II. IN ORDER THAT THERE MAY BE PROPHECY, THERE MUST BE THE ATTENTIVE AND OBSERVANT INTELLIGENCE. “Behold with thine eyes, and hear with thine ears.” Such was the admonition of the angel to Ezekiel. A prophet must be a man gifted with powers of observation and understanding. He is not a passive medium, but an active agent. He exercises his human faculties, thinks and feels in a truly human way. Even if they had not received the prophetic commission, the seers of Israel would have been “men of light and leading,” men “discerning the signs of the times.” In a word, to be a prophet, one must be a man.
III. IN ORDER THAT THERE MAY BE PROPHECY, THERE MUST BE A RECEPTIVE SPIRITUAL NATURE. “Set thine heart upon all that I shall show thee.” Such was the further admonition addressed to the prophet. His was not a work to be discharged in a perfunctory, official, uninterested manner. Not only was it required that the intellect should be alert, the spiritual nature needed to be receptive and responsive. Intelligence is sufficient for some services; but for a spiritual ministry there is needed a spiritual susceptibility, a spiritual energy. The message of God needs to be assimilated and appropriated, to enter into the prophet’s very natureto become, so to speak, part of himself. The evidence is abundant that such was the case with Ezekiel. He felt deeply what he received anti what he had to communicate. It was to him “the burden of the Lord,” by which he was oppressed as well as laden, yet which, for his country’s sake he was willing to bear.
IV. IN ORDER THAT THERE MAY BE PROPHECY, THERE MUST BE THE COMMUNICATION OF THE TIDINGS, THE THREAT OR THE PROMISE, TO THOSE TO WHOM THE PROPHET IS SENT. “Declare all that thou seest to the house of Israel.” There are natures which are receptive, but not communicative; deep thinkers, who are lacking in the power of the orator, the author, the artist; for whose greatness the world has little reason to be thankful. Mystic communers with heaven may see visions and hear voices, and yet may not be able to communicate their experiences to their fellow-men. Not such was the case with the Hebrew prophets. They went forth from the presence of the Lord as his heralds and authoritative agents and messengers to their countrymen. Nothing hindered them from discharging the duties of their office. They sought not men’s favor and they feared not men’s frown. Whether men would hear or forbear was not a matter for them to consider. It was theirs to relate what they had seen and heard and known of the counsels of the Eternal.T.
Eze 40:44
Singers.
Praise is an essential part of the worship of God. However it may be with the imaginary deities of the heathen, we know of the one true God that he is infinitely great and infinitely good; and that it therefore becomes his creatures to be his worshippers, and that it becomes his worshippers to utter forth his praisethe memory of his great goodness. In the Jewish economy praise occupied a very important part in Divine service, especially during and after the time of David, the sweet singer of Israel. There were persons, gifted by nature and trained by art, who were set apart for the purpose of expressing the nation’s gratitude and devotion, by performing “the service of song in the house of the Lord.” These had their appointed place in the worship of the temple, and their appointed dwelling-places in its precincts. Their vocation and ministry symbolize the service of praise ever offered both by the Church militant on earth and by the Church triumphant in heaven.
I. IN ORDER TO PSALMODY, THERE MUST BE AN INTELLIGENT NATURE CAPABLE OF APPREHENDING GOD‘S GLORIOUS ATTRIBUTES AND ESPECIALLY HIS GREAT GOODNESS. By a figure of speech we represent the heavens, the earth, and the sea, the living creatures which people the globe, the wells that spring into the light of day, the trees of the forests, as all rendering their tribute of praise to the Creator. But this is to project our human feelings upon the world around us. It is absurd to suppose the most sagacious of quadrupeds as even conceiving of God, far less as consciously speaking or singing his praise. But it is the glory of man’s nature that his apprehensions are not limited to God’s works. He “looks, through nature, up to nature’s God.” He discerns the tokens of the Divine presence, and finds reasons for believing in the Divine goodness. If he offers praise, his is a reasonable service.
II. IN ORDER TO PSALMODY, THERE MUST BE AN EMOTIONAL NATURE CAPABLE OF FEELING THE KINDNESS AND RESPONDING TO THE LOVE OF GOD. Music is the vehicle of emotion.
“Why should feeling ever speak,
When thou canst breathe her tones so well?”
A being with no emotion would be without song. Spontaneous is the outflow of feelingof joy, of sorrow, of lovein the notes of melody. What so fitted to call forth the purest and most exalted strains of music as the loving-kindness of the Lord? As a matter of fact, much of the most exquisite music produced by the great and gifted masters of song has been inspired by religion and religious themes. The oratorios, the anthems, the chorales, of Christian composers, rendered with all the resources of musical art, may be regarded as endeavors to express the tenderest, the most pathetic, the sublimest feelings which the mind of man has ever experienced.
III. IN ORDER TO PSALMODY, THERE MUST BE AN ARTISTIC NATURE CAPABLE OF CONSTRUCTING APPROPRIATE FORMS OF MUSICAL EXPRESSIVENESS. These forms vary with the varying states of human society, of culture, and of civilization. What is adapted to a ruder age may be ill suited to an epoch of refinement. It is a tradition that the music composed by David, and preserved for centuries among the Jews, was taken over by the Christian Church, and so survives in archaic forms of psalmody still used amongst ourselves. However this may be, it is certain that there has never been, in the history of the Jewish or the Christian Church, a period when silence has reigned in the sacred assemblies, when speech has not been accompanied by song. Like all good things, sacred music has been abused, and attention has been given to the artistic qualities rather than to the spiritual import and impression. Yet this is an art which deserves cultivation, and which will repay for cultivation. Without psalmody, how would our religious sentiments and aspirations be repressed!
IV. IN ORDER TO PSALMODY, THERE MUST BE A PHYSICAL, VOCAL CONSTITUTION, CAPABLE OF GIVING EXPRESSION TO DEVOTIONAL FEELINGS. Instrumental music has taxed the mental powers of the composer and the artistic faculty of the performer to so high a degree that a cultivated and honorable profession has found here abundant scope for study and for skill. But the art of vocal minstrelsy is more glorious and delightful still. There is no music like the human voice; and if this is so when other themes inspire the song, how much more when the high praises of God are poured forth, whether with the enchanting sweetness of a solitary voice, or with the loud and joyful burst of the chorus in which the many blend in one!T.
Eze 40:45
Priests.
What would a temple be with no priesthood to minister at its altars, to present the offerings of its worshippers? The priests give meaning and interest to the temple, not only to the scenery of its services, but to its great purpose and aim. The mention in this passage of the priests who dwelt and ministered within the temple precincts suggests reflections of a more general character regarding the office and those who were called to undertake it.
I. HUMANITY IS CONSTITUTED FOR CONSCIOUS AND HAPPY RELATIONS OF INTIMATE FELLOWSHIP WITH GOD.
II. HUMANITY IS BY SIN RENDERED MORALLY UNFIT FOR SUCH FELLOWSHIP.
III. PRIESTHOOD IS APPOINTED BY GOD HIMSELF AS THE MEDIUM BY WHICH SUCH FELLOWSHIP MAY BE RESTORED AND MAINTAINED.
IV. THE EXERCISE OF THE PRIESTLY OFFICE IS A PERPETUAL EXPRESSION OF MAN‘S DEPENDENCE FOR EVERY BLESSING UPON GOD.
V. THE OFFICE OF THE PRIESTHOOD IS ESPECIALLY DESIGNED TO RESTORE THE INTERRUPTED HARMONY OF MORAL RELATIONS BETWEEN MAN AND GOD.
VI. AND TO PRESENT TO GOD FROM MAN THE TRIBUTE AND OFFERING EVER DUE.
VII. THE HEBREW PRIESTHOOD WAS INTENDED TO PREFIGURE AND TO PREPARE FOR THE PRIESTHOOD OF THE SON OF GOD.
APPLICATION. The priesthood, as exercised among the Jews, has for us an interest more than historic. It foreshadowed facts and principles which could only reach their perfect fulfillment and realization in the mediation of Christ. The Jewish priesthood ought not to be regarded as merely typical; it expressed Divine and eternal truths. At the same time, the sacerdotal office of the Lord Jesus cannot he placed upon the same level as the ministry of the temple at Jerusalem. That which was fully exhibited in him was but faintly outlined in his predecessors. Christ’s was the real offering, the true sacrifice. And this is made perfectly plain by the provision that he should have no successor in the work of atonement. Yet it must not be forgotten that there is a function of priesthood which is perpetual in the Churchthe function of obedience and of praise. In this all true Christiansministers and worshippers aliketake part. This unceasing offering and sacrifice ascends from the heart-altars of the faithful throughout the spiritual temple of the living God. And this comes up with acceptance through him who is the High Priest of our profession, by whom all offerings that his people present to Heaven are laid upon the upper altar, and are well pleasing to the King and Savior of all.T.
HOMILIES BY J.D. DAVIES
Eze 40:1-4
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 thoughtit 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 WELL–EQUIPPED 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-angela sort of prime minister. Michael is always spoken of as engaging in battle for Jehovaha 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 knowledge 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.
Eze 40:5-27
God’s kingdom divinely organized.
It is no part of God’s procedure to provide a sketch-plan for his kingdom and allow others to supply the details. In the kingdom of material nature his matchless wisdom has designed the minutest parts. In the construction of the human body he has taken care to do the best in the articulation of every jointin the interaction of the most delicate organ. So in the building of his spiritual kingdom he has laid down all the essential principles that are to be embodied and perpetuated. At the same time, there is ample provision for the adaptation of these principles to the changes incident to the development of human character and incident to the needs of human society.
I. THE LEADING IDEA OF THE TEMPLE IS SEPARATION, “Behold a wall on the outside of the house round about.” The etymological meaning of the word “temple” conveys this lesson. It is a place “cut off,” i.e. cut off from secular uses. The temple of God is capacious enough to include mankind; yet it excludes whatever is selfish, base, corrupting, or perishable. There is exclusion as well as inclusion. Its mission upon the earth is to separate the precious elements from the vile in very man. It is designed to elevate and purify what is excellent in men; but mere dross it purges out. In this work of separationthe separation of the evil from the goodit is a pattern of the heavenly city. Gates are for exclusion and for safety.
II. GOD‘S TEMPLE CONVEYS THE IDEA OF ELEVATION. “Then came he to the gate and went up the stairs thereof.” The mind of man is, in many respects, dependent upon his body. As by steps we find an easy method for bodily elevation, so with spiritual ascent. An important lesson is left upon the mind. The elevation of the body aids the elevation of the soul. On the great occasions on which God descended and held intercourse with men, the scene was the summit of a mount. On Horeb God manifested himself to Moses. From Gerizim and Ebal the Law was to be proclaimed. On Moriah Abraham was to present the great sacrifice of faith. On Nebo Moses was to close his earthly career. On a mountain (probably Hermon) Jesus was transfigured. From the slopes of Olivet the Savior ascended to his throne. Without question temple-worship helps to lift the soul into a higher life. The more we are with God the purer and nobler we become.
III. GOD‘S TEMPLE OFFERS EASY ACCESS TO MEN. The gates were many. They were wide. They looked in all directions. These facts impressed men with the truth that God desires the society of men. He has not retired from men into remote seclusion. He invites them to the most intimate friendship. His dwelling shall have capacious gates. As with a hundred voices, they seem to accord a hearty welcome. We cannot come too often. We cannot presume too much on his friendship. “God is known in his palaces for a Refuge.” The gates of his palace open to every pointnorth, south, east, and west.
IV. GOD‘S TEMPLE IS EMBELLISHED WITH BEAUTY. Between the arches and upon the posts were palm trees. “Strength and beauty are in his sanctuary.” All beauty has its fount in God. He finds delight in the outward forms of beauty. All his works partake of beauty. But material beauty is only the shadow of the really beautiful. Holiness is beauty. Goodness is beauty. Love is beauty. Therefore in God’s house the beautiful should everywhere appear.
V. GOD‘S TEMPLE PROVIDES FOR PLENTIFUL LIGHT. In the gates “there were windows, and in the arches thereof round about.” However small the chamber, it had a window. For every department of human life and service God provides light. It is an essential for human progress and for human sanctity. As fast as we appropriate God’s spiritual light he supplies more. “Then shall we know, if we follow on to know the Lord.”
VI. GOD‘S TEMPLE HAS STAGES IN THE WAY OF APPROACHING GOD. There was court within courtan outer court and an inner. The proselytes from the Gentiles might not come so near the altars of God as the Hebrews. The people of the tribe of Levi might approach nearer than those of other tribes. The high priest might, once a year, come into closer access to God than any other man on earth. All these arrangements were types of better things, lessons of high spiritual import. God will not tolerate a rebellious will, nor allow, in his presence, falsehood or impurity. The barriers imposed served to teach men the real and tremendous evil of sin; they served to encourage men in the abandonment of sin, that they might have the friendship of God. So far as men are in league with sin they separate themselves from God and from hope and from heaven. It is not easy to regain moral purity after it has been corrupted. It is impossible without God’s help. But it is worth a lifelong effort to get back to God, and to live as a child in the sunshine of his smile. The method God has adopted to teach us this lesson is a singular accommodation of his grace to our ignorance and to our weakness.D.
Eze 40:38 -47
Sacrifice essential to human worship.
The entrances and vestibules of the new temple were planned on a magnificent scale. The mind of the worshipper would be naturally impressed both with the greatness of the Proprietor and with the transcendent importance of the use to which it was devoted. But by what methods will the Sovereign Majesty of heaven be approached? More and more this question oppresses a reflecting man. As he gains the central courts of the temple the answer is clear. Sin is the great separator between man and his Maker. Reconciliation can only be effected by sacrifice. At the altar of burnt offering God will meet with penitent men, and confer on them his mercy. “Without shedding of blood there is no remission of sin.”
I. SACRIFICE IS THE TRYSTING–PLACE BETWEEN MAN AND GOD. “The altar was before the house.” From the first days of man’s fall the mercy of God allowed access for man to the presence of his Maker; yet access not free and unrestrained, as in the pristine state of innocence. Access to God’s favor could now be found only at the altar of sacrifice. Hence Cain’s suit failed because he brought only the fruits of the ground. Abel was accepted because his faith was loyal to the Divine command, and because he felt the evil of sin. Such sacrifice of animal life could be in no respect proper compensation for moral rebellion against God. Yet it was to man a revelation that God would accept substitution, and it served as a matter-of-fact prophecy, that in due time God would provide an efficacious sacrifice. It was as much for man’s welfare as for the maintenance of Divine rule, that God would henceforth meet his fallen creature, and give heed to his prayer, only at the sacrificial altar.
II. SACRIFICE SERVES MANY AND VITAL PURPOSES IN MAN‘S SALVATION. In the temple sacrifices were of various kinds, and were presented with great variety of ceremony. There was the sin offering, the trespass offering, the wave offering, etc. These were designed to meet the several wants of men. They expressed gratitude for benefit received; submission to the will of God; confession of past sin; acknowledgment that our sin deserved death; acquiescence in God’s plan for forgiveness; a new act of covenant with God; complete devotion of self to the service of Jehovah. The future, as well as the past, was considered. The minds of men must be fitly impressed with the terrific evil of sin and with the excellence that comes out of self-sacrifice. God’s stupendous gift wakens our profoundest love. We aspire to act as he acts, and so rise into the better life. Condescension is the road to eminence.
III. SACRIFICE DEMANDS A VARIETY OF HUMAN SERVICE. There were porters to keep the gates and to prevent base intruders. There were men to slay the animals, and men to wash the flesh. There were men in charge of the building, and men in charge of the altar. Some kinds of service were repulsive to the senses; some kinds were joyous and exhilarating. In God’s temple there is some service which every loyal subject of Jehovah can render. The least endowed may perform some useful mission. As in nature every dewdrop has its effect, and the tiniest insect performs a useful task, so it is also in the kingdom of grace. The tears of the babe Moses changed the fortunes of the world. The child Samuel was teacher to the high’ priest of Israel. A lad in the crowd possessed the barley loaves which served as the foundation of the Savior’s miracle. Provision was made in the temple for great variety of servants. The service of God is not arduous. “They also serve who only stand and wait.”
IV. SACRIFICE SHOULD BE ACCOMPANIED BY A SERVICE OF SONG. “Without the inner gate were the chambers of the singers.” Sacrifice may commence with sorrow; it also ends with joy. “Blessed are they that mourn” here; “they shall be comforted.” Music well befits temple-worship. Here, if anywhere, the souls of men should go forth in swelling tides of gladness. Before Jesus and his companions went to Gethsemane they sang a hymn. In the inner dungeon at midnight, with feet bound in the stocks, Paul and Silas sang to God their praise. If joy thrills afresh the hearts of angels when one sinner on earth repents, it is meet that joy should also fill God’s temple on earth.D.
HOMILIES BY W. CLARKSON
Eze 40:3
Divine measurement.
Assuming that the realization of this vision is found in no actual structure ever built by the hand of man, but in that great spiritual edifice, the Church of Jesus Christ, which is still in course of erection, we ask what it is that is measured by the tape, or the reed, which the heavenly messenger holds in his hand. What are the heights and the depths and the lengths that are seen and reckoned in the kingdom of Christ? They are those of
I. SINCERITY. There may be much singing and many “prayers,” and much preaching; there may be multiplied activities of many kinds; but if there be not sincerity and simplicity of heart, there will be nothing for the measuring angel to record. If, however, in the culture of our own character or in the work we do for our Lord, our hearts go forth in genuine endeavor, if we think and feel what we say, if we mean what we do, if the purpose of our soul is toward God and toward the honor of his Name,then we are really “building; ‘ and the more of spirituality and of earnestness there is in our effort, the higher will the figure be which the recording angel enters in his book.
II. TRUSTFULNESS. “Without faith it is impossible to please God” in anything we undertake for him. The measure of our trustfulness is, to a large extent, the degree of our acceptableness. Trustfulness is in the freeness and fullness of the grace of God, in the presence and the promises of the Son of God, in the power of the Spirit of God to enlighten and to renew. The more of this element in our personal relations with God and in our Christian walk, the higher the sacred fabric rises in the reckoning of the heavenly world.
III. LOVE. This is an essential element in all Christian edification.
1. Love to Christ himself. The restraining love, which keeps back from all evil; the constraining love, which inspires to cheerful and prompt obedience; the submissive love, which knows how to endure as seeing the Invisible One; the lasting love, which outlives all the changes and triumphs over all the difficulties of human life.
2. Love to Christian men; which is more and better than being drawn toward the amiable and the attractive; which consists in the outgoing of the heart toward all the disciples of Jesus Christ because they are such, even though in taste and temper and habit of life they may differ from ourselves; which includes the willingness to acknowledge all that love Christ, and to work with them in every open way.
3. Love to those outside the Christian palethe love of a holy pity for men who are wrong because they are wrong, which shows itself in active, practical, self-denying labor to raise and to restore them. The practical question for each man and for every Church to ask is thisWhen the measuring angel comes to us, and applies his reed to our worship, our work, our life, what is the entry he makes? what is his measurement? There may be balance-sheets and attendances, activities and engagements, which are very satisfactory in the human estimate, but if simplicity, trustfulness, love, be not found, there is nothing to count in the reckoning of Heaven (see 1Co 13:1-13.).C.
Eze 40:6-11
Entrance to the kingdom.
Much mention is made, in this description of the temple, of the gates of that building; access was provided in abundance to its interior as well as exterior compartments. Having regard to the kingdom of God (of which this ideal structure is a picture (see previous homily), and taking into our thought the work and the teaching of our Lord on the subject, we learn
I. THAT THERE IS ONE WAY INTO KINGDOM. Jesus Christ himself is that Way. “I am the Way, no man cometh unto the Father, but by me” (Joh 14:6); “I am the Door: by me if any man enter in, he shall be saved” (Joh 10:9). Through him “both [Jews and Gentiles] have access unto the Father” (Eph 2:18); “There is one Mediator between God and men, the Man Christ Jesus” (1Jn 2:5). To know Jesus Christ, to trust and love, to serve and follow himthat is the way to find eternal life. “Whosoever believeth in him has life eternal.”
II. THAT THERE ARE MANY APPROACHES TO THE KINGDOM. Though there is but one “door” or “way” into the kingdom, but one Divine Savior in whom to trust and by whom to be redeemed, yet are there many approaches that may be regarded as “gates,” many paths that lead to him and to his salvation. We may be led to him:
1. By our sense of the priceless value of the human soul and our knowledge that only he can bless it.
2. By our view of the seriousness of our human life and the desire to place it under his wise and holy guidance.
3. By the example and influence of those to whom we are most nearly related.
4. By the attractiveness we see in him, the Lord of love and truth.
5. By the felt force of the claims of the heavenly Father, anti the belief that it is God’s will that we should hear and follow him, his Son, etc.
III. THAT MEN COME FROM ALL QUARTERS TO THE KINGDOM. There were gates facing the north, the south, and the east; and in another book (Revelation) we read of gates in all four directions (Rev 21:13). To the broad and blessed kingdom of God all souls come: it is not a provision for one type of mind, or for one particular race, or for one social class, but for all types, races, classes. In Jesus Christ there is neither Greek nor Jew, male nor female, bond nor free; there is neither poor nor rich, learned nor ignorant, philosophical nor simple-minded. From every quarter in the great world of men there come to the kingdom those who need and who find all that they crave in Christ Jesus the Lord.
IV. THAT THE GATE IS TOO NARROW FOR SOME. He who is swollen with pride cannot pass through it; nor he who is cumbered with worldliness; nor he who is filled with selfishness; nor he who is gross with self-indulgence (Mat 7:14).
V. THAT IT IS BROAD ENOUGH FOE ALL EARNEST SEEKERS. They who are in earnest as disciples of truth, as seekers after God; they who profoundly desire to return unto their heavenly Father and to secure eternal life, will not find the gate of the gospel too narrow. They will gladly part with their pride and their selfishness, with their vanities and their indulgences; they will come eagerly to the Lord and Savior of mankind, that they may take everything from him and yield everything to him.C.
Eze 40:16
Palms upon the posts: ornamental strength.
“Upon each post were palm trees.” It is well indeed to bring to the Church of Christ
I. THE CONTRIBUTION OF STRENGTH. There are disciples who add little to the Church but feebleness. They want to be continually comforted or corrected; to be shielded or to be sustained. We feel that the community to which they belong would be the stronger for their absence, except as they supply suitable objects for the exercise of Christian kindness, and in this way for the development of the Church’s strength. But it cannot be said that this is at all a satisfactory way of rendering service. We rejoice, and we believe that our Lord himself rejoices, in those who bring a solid contribution of strength to the cause of wisdom and of piety. These are they who, with their Christian principles, bring a trained and robust intelligence, a sacred sagacity, a well-gathered knowledge of men and things; or who bring a liberal spirit, an open hand, a large proportion of their substance; or who bring a loving spirit, a spirit of conciliation and concession into the council, and who are on the side of concord; or who bring warmth, vigor, energy, sustained zeal and hopefulness to the work which is undertaken; or who bring a large measure of devotion, of the spirit of true reverence to the worship of the Church. These are the “posts” of the temple; they “seem to be pillars,” and they are such. And there is no reason why the same members of the Church who bring their contribution of strength should not add
II. THE ELEMENT OF BEAUTY.” Upon each post were palm trees.” These posts were not unsightly props, whose one and only service was that of sustaining that which rested upon them; they were so fashioned that they adorned what they upheld. It is not always so in the spiritual temple. Some posts have no palm trees engraved upon them; they are rude, bare, uncomely. They are tolerated for the service they render; but for what they are in themselves they are heartily disliked. But this need never be. Why should not the strong be beautiful as well as helpful? why should they not add grace to power? It is a serious mistake men make when they think that they may dispense with the finer excellences of Christian character and life because they contribute an efficiency which others cannot render. The uncultivated rudeness of many a pillar in the Christian “temple” detracts most seriously from its worth; on the other hand, the palm trees upon the posts constitute a very appreciable addition. Be beautiful as well as strong. “Whatsoever things are lovely and of good report” should be “considered” well, and should be secured as well as “whatsoever things are true, honest, just, and pure.” Add to your faith virtue (manliness) and knowledge, but do not fail to add temperance (self-command), patience, and charity as well. Strive after, pray for, carefully cultivate, all that is beautiful in the sight of man, in temper, in bearing, in spirit, in word and deed; so shall the value of your strength be greatly enhanced in the estimate of Christ.C.
Eze 40:22, Eze 40:25, Eze 40:29, Eze 40:33
The windows of the Church.
Allusion is made again and again to the windows which were to be provided in this sacred edifice. The Church of Christ must be well furnished with windows, and they must not be closed, but opera for it has to
I. ACQUAINT ITSELF WITH DIVINE TRUTH. Through the open window we look out and see the busy street and the ways of men; or we see the fields and the hills and the work of God. We acquaint ourselves with what is passing in the world. The Church of Christ must keep its windows open, and be actively engaged in learning all that it can acquire of the heart and ways of men, and also of the truth and the purposes of God. It, after its Lord, is to be “the light of the world” (Mat 5:14). It is to be the source of all sacred knowledge to the world; it is to enlighten men on the two supreme subjects of their own spiritual nature, with all its possibilities of good and evil, and of the Divine Being, with all his holiness and his grace, with all his power and his patience, with all his expectation from them and all his nearness to them and his abiding in them. And if it is to discharge this high and noble function, the Church must not only treasure what it has gained of heavenly wisdom, but it must be always learning of God, always admitting the light of heaven, always be recipient of his truth as that truth bears on the present life of men, as it affects the spiritual and social struggles they are now passing through. The Church that would not close its door must keep its windows open, must honestly and earnestly believe that
“God has yet more light and truth
To break forth from his Word.”
II. ADMIT HEAVENLY INFLUENCES. The open window means the admission, not only of the light, but also the air of heaven; and we need the cleansing air quite as much as the enlightening ray. Shut up to ourselves, our souls become defiled, deteriorated, enfeebled; open to the renewing and cleansing air of heaven, they are purified, ennobled, strengthened. It is a very great advantage to live or to worship in a building of good rather than of poor dimensions, because its air is purer and more healthful. It is a very great benefit to belong to a Church that is not cramped and bound within narrow limits, in which there is ample room for the circulation of all reverent and earnest thought; that is the most spiritually healthful condition. But however large and free be the community, we must have the incoming of the influences which are-outside, which are from abovethe quickening, illumining, kindling, cleansing, power of the Spirit of God. Without this we shall surely suffer deterioration and declinea decline that slopes towards death itself. We must keep the heart open, we must keep the Christian Church open, to the best and highest influences, if we would be and. do what Christ calls us to accomplish.
III. ENGAGE IN HOLY ACTIVITIES. We cannot work in the dark; we pray thus
“Lord, give me light to do thy work!”
And we do well to pray thus. But we must take care that we do not shut out the light by our own bad building, by our own institutions, habits, organizations, prejudices. We must make our arrangements, lay our plans, form our habits, so that we receive all that we can gain with a special view to Christian work. The Church that is not learning of Christ in order to labor for him, is lacking in one most important characteristic; it is missing one main end of its existence. Let us take care that our institutions, our societies, our Churches, are so constructed that we shall be in the best possible position, be under the most favorable conditions, for earnest and efficient work. Otherwise we shall not be such a spiritual “temple” as our Lord will look upon with approval; and his measuring angel (see Eze 40:3) will have no satisfactory entry to make in his record and to repeat to his Lord.C.
Eze 40:26, Eze 40:31
Spiritual ascent.
“There were seven steps to go up to it”the outer court; “and the going up to it [the inner court] had eight steps.” Translating this into the Christian analogue, we learn
I. THAT TO BE IN THE KINGDOM OF CHRIST IS TO OCCUPY A NOBLE HEIGHT. The base of the temple was the summit of a “very high mountain” (Eze 40:2); to be anywhere within even its outer precincts was to be far above the world. To be in the kingdom of God, even to be the least therein, is to stand in the place of very high privilege indeed (see Mat 11:11). But not of privilege only; of spiritual well-being also. It is to be high and far above the baseness of selfishness, of vanity, of ingratitude, of rebelliousness; above the low ground of unbelief, of indecision, of procrastination. It is to live and move on the sacred heights of devotion, of sacred service, of consecration, of the sonship and friendship of the living God.
II. THAT WITHIN THAT KINGDOM ARE DEGREES OF SPIRITUAL ALTITUDE. Not every one that is “in Christ Jesus” stands on the same spiritual level. There is not only considerable variety of character and service, there is also much difference in degree of attainment. There are those who are behind and those who are before in the race; there are those who stand lower down in the outer court and those who stand higher up in the inner court. Many are the degrees among the disciples of Christ in:
1. Knowledge. Some have but a very elementary acquaintance with the truth of God; some hold the faith of Christ much mixed with corrupt accretions; others have a comparatively clear view of the doctrines taught by Christ and by his apostles; there are those who have gone far into “the deep things of God.”
2. Piety. A Christian man may have but a slender capacity for devotion; he may only be able to worship God and commune with him feebly and occasionally, with no power of sustained devotion; or he may have ascended the higher ground, and be “praying always;” his “walk may be close with God;” he may be “a devout man and full of the Holy Ghost.”
3. Moral worth. From the recently converted idolater whose licentious habits cling to him and have to be hardly and laboriously torn away by long and earnest struggle, to the saintly man or woman who, inheriting the purified nature and disposition of reverent and godly parents, has breathed the air of purity and goodness all his days, and has grown up into holiness and Christliness in a very marked degrees there is a great ascent.
4. Influence, and consequent usefulness. There are those whose influence counts for very little among their fellows; there are others who weigh much, whose presence is a power for good everywhere, who can produce a peat and valuable effect by their words of wisdom.
III. THAT SPIRITUAL ASCENT IS ATTAINED BY DIVINELY PROVIDED MEANS. There were steps or stairs leading up from the lower to the higher ground within the temple. There are steps of which we may avail ourselves if we would rise in the kingdom of God. They are these:
1. Worship; including public worship in the sanctuary, meeting the Master at his table, private prayer in the home and the quiet chamber.
2. Study; including the reading of the Scriptures and also of the lives of the best and noblest of the children of men.
3. Fellowship with the good; associating daily and weekly with those like-minded with ourselves, and choosing for our most intimate friends those, and those only, whose convictions and sympathies are sustaining and uplifting.
4. Activity in one or other of the many fields of sacred usefulness.C.
Eze 40:44
Sacred song.
“The chambers of the singers.” The ideal Church would not be complete without the service of sacred song. Abundant arrangement was made for this order of worship in the first temple (1Ki 10:12; 1Ch 25:1-31.). It was to be a daily offering unto the Lord (1Ch 23:30). And it has found a large and honorable place in the Church of Christ. The Master himself and his disciples “sang an hymn” on the most solemn and sacred of all occasions (Mat 26:30); and Paul refers to “psalms and hymns and spiritual songs” as if they were well known in the experience of the early Church. This service of song should be
I. COMPREHENSIVE IN ITS RANGE. It should not only include praise (with which it is more particularly identified; see infra), but also adoration, e.g. “We praise, we worship thee, O God,” etc.; and confession, e.g. “Oppressed with sin and woe,” etc.; and faith, e.g. “My faith looks up to thee,” etc.; and consecration, e.g. “My gracious Lord, I own thy rights” etc.; and prayer for the Divine guidance and inspiration, e.g. “O thou who camest from above,” etc; “O God of Bethel, by whose hand,” etc.; and resignation, e.g. “My Gods my Father, while I stray,” etc.; and solemn, reverent challenge to one another, e.g. “Come we that love the Lord,” etc; “Stand up, stand up for Jesus,” etc; “Ye servants of God,” etc.; and holy, heavenly expectation, e.g. “Jerusalem, my happy home.” So that there is no sentiment suitable to reverent lips, no grace of Christian character, that may not find expression in sacred song; and such utterance may not only be true worship, but it may give real relief to the full and perhaps burdened soul, while it also deepens conviction and. elevates character.
II. MARKED BY THREE CHARACTERISTICS.
1. Musical harmony. For that which we offer to our Lord should be the very best we can bring; not the blemished but the whole, not the disfigured but the beautiful, not the rude but the cultured, not the discordant but the harmonious.
2. Spirituality. The God who himself is a Spirit must be worshipped in spirit and in truth (Joh 4:24). And however musical may be the sound, no service of song even approaches the satisfactory which is not spiritual; we must make melody in our heart, as well as with our voice, unto the Lord (Eph 5:19).
3. Congregational. There are services in which it is not possible for “all the people” to participate audibly; but these are exceptional; as a rule, the order of worship should be such that every voice should be heard “blessing and praising God,” for expression is the true friend of feeling.
III. JOYOUS IN ITS PREVAILING NOTE. The word “praise” is commonly associated with “singing.” The singers sing “the praises of Jehovah.” As already said, there is no spiritual experience to which vocal utterance may not be well and wisely given in sacred song. But the prevailing strain is that of praise or thanksgiving. And this may well be so when we realize, as we should in the praise of God:
1. How worthy, in his own Person and character, is the Lord our Savior of our most reverent and joyful praise.
2. How great things he wrought and suffered for us when he dwelt among us.
3. How perfect is the “great salvation,” and how open to all mankind without reserve (Jud 1:3).
4. How high are the privileges and how heavenly the blessings we have in him whilst we live below; how much it is to be able to say, “For us to live is Christ.”
5. How grand is the heritage to which we move.C.
Fuente: The Complete Pulpit Commentary
Eze 40:1. The hand of the Lord was upon me 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, are found to measure equally both in Ezekiel and the Kings. Compare 1Ki 6:3-16 and chap. Eze 41:2, &c. The inside ornaments of the temple are intirely the same: in both we see two courts; an inner one for the priests, and an outer one for the people. Compare 1Ki 6:29; 1Ki 6:36. 2Ch 4:9 and Eze 41:16-17; Eze 8:7; Eze 8:16. 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; that, at the return from captivity, the people might more easily rebuild 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 and sanctuary, and which are so correctly 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 vision of the prophet happened in the year of the world 3430, on Tuesday the 30th of April, fourteen years after the taking of Jerusalem. See Calmet, Usher’s Annal. A.M. 3430 and the note on chap. Eze 48:35.
Fuente: Commentary on the Holy Bible by Thomas Coke
5. The Closing Vision: of the Glory of Jehovahs Kingdom (Ch. 4048)
(1) The Temple and its Service (Ch. 4046)
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 mans 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 gateone 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.: . . omittunt et Eze 5:2 .
Eze 40:2. . .
Eze 40:3. … .Sept., Vulg.: leg. bis .
Eze 40:4. Sept.: interrogativ ; … . . .
Eze 40:5. … Vulg.: sex cubitorum et palmo
Eze 40:6. .. . . .
Eze 40:7. . . . . . ; . . . . . . . . . . , . . . (8) . . Vulg.: port juxta vestibulum.
Eze 40:8. Vulg.: port intrinsecus calamo uno. (The verse is wanting in the Sept., in the Vulg., in the Syriac version, and in many manuscripts.)
Eze 40:9. … . . . . , Vulg.: et frontem ejus duobus cubitis, vestibulum autem port erat intrinsecus.
Eze 40:10. … . . . . Vulg.: mensura una frontium ex utra-que parte.
Eze 40:12. . . . . , ,Vulg.: et marginem ante cubiti unius, et cubitus unus finis utrimque
Eze 40:14. . . . . . Vulg.: fecit frontes et ad frontem atrium port undique per circuitum.
Eze 40:15. . . . . Vulg.: et ante faciem port qu pertingebat usque ad faciem vestibuli port interioris
Eze 40:16. Sept.: . . . fenestras obliquas in thalamus et in frontibus eorum, qu erant intra portam undique per circuitum et in vestibulis
Eze 40:17. … . Vulg.: gazophylacia in circuitu pavimenti.
Eze 40:18. . in fronte portarum secundum
Eze 40:19. … . . , . . . . (20) .
Eze 40:22. . .
Eze 40:24. . . .
Eze 40:25.
Eze 40:26.
Eze 40:27. . .
Eze 40:32. .
Eze 40:33. Vulg.: thalamum ejus et frontem ej. et vestibulum ejus
Eze 40:36. , . ,
Eze 40:37. Vulg.: Et vestibulum ejus respiciebat et clatura palmarum in fronte
Eze 40:38. . . . . Vulg.: Et per singula gazophylacia ostium in frontibus portarum; ibi
Eze 40:40. Sept.: . . . . . . . Vulg.: latus quod ascendit port, qu ante vestibulum port
Eze 40:41. , . Vulg.: per latera port octo mens erant
Eze 40:42. ,
Eze 40:43. … . , . . . Vulg.: Et labia earum reflexa intrinsecus per circuitum
Eze 40:44. . . . , . . . , . . , . . , . Vulg.: una ex latere port orientalis
Eze 40:48. . , . , . . Vulg.: mensus est vestibulum quinque
Eze 40:49. … , . Vulg.: et octo gradibus ascendebatur erant in frontibus, una hinc
EXEGETICAL REMARKS
Literature.In addition to Bttchers 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., Tbing. 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. ber einige BB. des Alten Testaments, Halle 1771, and L. Vogel, the editor of this treatise, and Corrodi also in the anonymous treatise, Beleuchtung d. jd. 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. ExordiumIntroductory
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. Ezekiels 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 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 yearthe old Mosaic reckoning constantly prevails still in the post-exile Old Testament writingsmust be proved to have been already in practice in Ezekiels 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 Hvernick, with the majority of expositors, holds to the commencement of the ecclesiastical year, and thus to the month Nisan, making the phrase: , 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 (Hv.). 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 Gods 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 Gods 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 Jehovahs glory in His kingdom in the world. And so, in this respect also, Ezekiel cannot, in conformity with his continuous mission as prophet of Jehovahs 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 Ezekiels 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 immediatelyjust as in Ezekiel 8. sq.into consideration principally as regards the temple. [Hvernick 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 Kliefoths observation, correct in itself, that and 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 Gods 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. [Hvernick 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 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 and ; to the prophet set down at the mountain, from Babylon, and hence coming from the north, the building on the mountain appears , that is, looking from the south (as in Eze 21:2 sq., Judea in general), which the of the Sept. () 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 Hvernick (Bttcher), 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 (checking, keeping off), the wall is a barrier against what might come from without (). 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. [Hv.: 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.Fairbairns Ezekiel.W. F.] But the measuring begins with it, and so the measuring rod is here fixed at 6 cubitsthe 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 Solomons 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 Solomons 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 Bhr 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, Hengstenbergs observation, that in order to get the significant number seven, it is necessary to revert to the cubit, which after the prophets explanation no longer comes into consideration, tells against Kliefoth. Moreover, comes from extending, and serves here rather to elucidate in detail to the prophet that which he beholds as already completed work. is the mason-work of the wall, the equality of which in breadth and height corresponds strikingly to the purpose assigned to itto 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 Ezekiels 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. 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. explains the threshold measured as one (Hv.: only one, because so broad), that is, for the present, for a second follows in addition, Eze 40:7; hence , in the sense of first.
Eze 40:7. 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 (Hv.). [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 Gods 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 (),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 ( or 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. 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 Ezekiels 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 fronting each other (Eze 40:10), and each 2 cubits thick. , mostly plural, signifies that which is firm, strong, which can be a prop, can afford support. The signification of the verb , to be in front, accepted by Kliefoth, is the derived one. The Elim () 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 , 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 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, (from , to make fast, to close, and so meaning literally: closed place [Schloss]cognate to ) 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, 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 (, 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 () of one cubit in breadth before each of them. As is evident from what follows, a has to be supplied between and . [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 (, 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 (, 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 vers, so that the whole breadth comes out. The explanation: , 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 (1 cubits each, according to Eze 40:42) is included. [Hitzig: is not the cover of a chamber, but its ridge = .] 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 , 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. 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 () was immediately adjoining; an inner court is out of the question. Accordingly, must be accusative; in relation to the gate, as to the gate, with , 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 40:15be 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 , which word is only here in the Qeri (Kethibh: ). Either adjective or substantive, it is derived from , 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, , 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, will have to be taken as versus, towards, yet when, as here, it stands in conjunction with , 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 , the inner gate, the gate leading into the court, and hence to the interior of the temple; especially when the east gate is vis 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 in Eze 40:10 (, 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 (Hv.), 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 (). 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 . 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. is etymologically connected with and with , 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 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. Hv.: By this symbol nothing else is meant to be impressed upon the temple than the stamp of the noblest and grandest prosperity. More fully Bhr (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 Jehovahs 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 Phnician coins, while on those of Titus we have a palm tree with Juda capta. In Solomons temple, on the other hand, Juda victrix had been represented, for the temple was at once the monument of Israels victory over its enemies and of Jehovahs 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 Jehovahs 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 Jehovahs residence and revelation is a place of palms, thus the land of palms is a land of Jehovahs 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 mens caprice or corrupt fancies, as had been the case of old in the outer court of Solomons temple. A more perfect state of things was to be brought in; and even all in the outer court was to be regulated by Gods 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. 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 agap of the Old Covenant., a stone-covered floor, literally: what is made firm, pavement, stone-cover, like pavimentum, from pavire (), to ram tight. 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 , so the stone pavement was , by the shoulder, that is, side of the gates, for the gates of the outer court are already looked on collectively; and this is more exactly explained by , 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. refers neither to nor to an omitted , but simply to the stone pavement of the outer court, called in Eze 40:18 .To the front, etc., this terminus ad quem is indicated by 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 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. refers, according to Keil, to the north gate (Eze 40:20), but may be referred more exactly to the collectives ,, and : all that was, etc. In citing particulars, the porch and thresholds are omitted. The number of the guardrooms is again given with more exactitude., 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 are is made plainer by their being indicated as before those who go up. refers, not to , but to . 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 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. , 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 regarding them in Eze 40:22 is to be understood., 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. , to be understood from Eze 40:22. 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. : 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 1 or 2 cubits before the side parapets. The statement in Eze 40:31 that the side walls in the length and breadth mentioned, collectively , were directed towards the outer court, makes this inner gate, like the outer gates, seem built in the outer court, and, as its (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. (Hitzig: singular; Keil: plural of , ascent) instead of 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 novissim 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 Johns 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. instead of 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 , that is, beside the two pillars of the court. Hengstenberg limits the plural (= at the gates), as a generic designation in distinction from the pillars in the interior, to the north gate. Bttcher 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 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). , Hiphil from , 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 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, 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 victims 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 may comprehend collectively 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. , 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 , or 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 Ezekiels 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 (, particip.). The figurative expression: , 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 (Keil: outside). But the phrase: him that goeth up, clearly shows that the steps (), and, since they lie before, with them (comp. Eze 40:11), are to be understood as belonging to the porch; and (thus correctly Keil) clearly explains the to be the north side of the gate; whence Kliefoth infers that 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. Bttcher takes to mean: at the stair.]The two other tables (in confirmation of the exposition given) were at the following (other) side, , which designation forms a brief contrast to the , as in like manner 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, 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 can hardly mean: burnt-offering, which is spoken of at the close, and much more completely.They are stone tables (, 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. 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 harmonize? It only remains to make it a slip of the pen for , as the wall is called in Eze 40:5, or an abbreviation, or, like Keil, to think of (house = building). is particip. Hoph. from . 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, still causes a difficulty, for according to this, in the house must be taken as = in the interior of the porch (, Eze 40:39), and that in distinction from the tables in Eze 40:40; Eze 40:42, or, as already 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. (approaching, presenting), like offering, from offerre, is the most general and comprehensive name for offerings. Mar 7:11 : . 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 Aaronwho, by the way, is not named in Eze 40:46, although Levi isfor 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 , that, consequently, they were not constructed in or on the gate building itself, like the cells in Eze 40:38. He rightly makes 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 can be understood of a part of the cells, and so the better corresponds to the previous plural, and especially to the . 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 -. 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). is the general expression for the priestly function in general, as is also (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 Solomons 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 ? 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 Kliefoths (also Hengstenbergs) 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 vers, 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 Solomons 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 Solomons temple, holds that the length of the porch of the temple given here corresponds to that of the porch in Solomons temple in 1Ki 6:3] The height of the two corner pillars of the porch, which also is wanting in Ezekiels vision, is supplied by Hengst., from 2Ch 3:4 (Josephus, Arch. 8:3. 2), as 5 cubits thick and 120 cubits high. The , two in number, are set down as at or beside the corner pillars (the Elim), which remind us of Jachin and Boaz in Solomons 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 into the similar . Bttcher, Hitzig, and Maurer ground thereon their treatment of the text, and Hvernick 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 Ezekiels 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 Gods 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 prophets 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 (Tb. 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 worlds 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 (colampadius).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 Gods 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 Ezekiels 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 Gods 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. (col.)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 Gods 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 ( 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 kings 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 Gods 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 Gods 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) (Tb. 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 Gods people (col.).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 Lords house are many mansions, according to the distinction of offices and gifts; each mansion, however, serves to ornament the house, Joh 14:2 (Tb. Bib.).Since there are many mansions in the Lords 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 (col.).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 Christs 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 Gods 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 (col.).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 Ezekiels 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 (col.).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. (col.)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 (Tb. 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 (col.).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 (col.).
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 Christs kingdom and sanctuary, is still, as it were, in swaddling clothes (Diedrich).
DOCTRINAL REFLECTIONS ON CH. 4046
1. Hvernick 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 Ezekiels 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, Ezekiels contemporaries, as we may well conceive, will chiefly come into consideration. Hence, above all, Ezekiels 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 Isaiahs prophecy for the culmination of Ezekiels, in accordance with the office of this prophet to be the prophet of Jehovahs holiness to obdurate Israel, just as for the commencement Isaiah 6 is covered by Ezekiel 1not 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 Ezekiels 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 Ezekiels subjectivity: (1) Already Villalpandus saw everywhere here only reminiscences of Solomons temple and of Solomons era, and consequently a similar line of thought to that in Ezr 3:12. Similarly Grotius, only that he reconciled the differences between Ezekiels 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 Ezekiels 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 Ewalds 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 prophets 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: Ezekiels 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) Bttcher 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. Hengstenbergs 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 worlds salvation, and Ezekiel was chosen to behold the temple of the future, divine wisdom and its purpose for the world, that is, the objective 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 () 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 Solomons 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, Hvernick 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 , 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 : Destroy () this temple, and in three days I will raise it up (), 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 : the future is given in the ( , 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 ( , ); 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 . 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. Hvernick 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 Johns 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 Jehovahs 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 Lords 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., Clarks 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 manifestationshousehold and state, labour and art, literature and culturewas 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 alsowithout 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 Ezekiels 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. Hofmanns 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. Fairbairns classification of the views which have been held of Ezekiels 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 Solomons. 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 Ezekiels 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 Christs 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, 13 and 811, 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 prophets communication, is confirmed by the substance of itas 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 prophets 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 Robinsons 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 prophets 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 prophets 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 Masters 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 Churchs 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 Egypts 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 Israels past condition,its temple, with every necessary accompaniment of sacredness and attractionthe symbol of the divine presence withinthe ministrations and ordinances proceeding in due order withoutthe prince and the priesthoodeverything, 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 fulnessnot 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 Churchs 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 Jerusalems 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 Gods 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 Gods 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 lifewhen 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 Ezekiels 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 Ezekiels visionary temple which, on the express warrant of Scripture, we apply to Solomons 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 Gods procedure in regard to it. By the divine glory being seen to leave the temple was symbolized the withdrawing of Gods 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 31:3840: 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 Gods 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 Ezekiels plan, in Johns 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 Gods glory returned to it, bespoke Gods 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 Jehovahs word, and with divine insight into His future purposes, he sees that that never can perish which carries in its bosom the element of Gods 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 Hvernick: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 them3 (Eze 47:13-23).Fairbairns Ezekiel, pp. 436450.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 (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 ( ) 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 Jehovahs family, His house, , Joh 1:11; Jehovahs covenant with Israel is a marriage-covenant, Ezekiel 16.) The visibility of Jehovahs 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 Ezekiels 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 Jehovahs revelation in Israel, we must have got before us in the sanctuary the perspective to the end of Gods way with Israel and mankind in general, the vision of Israel fulfilling its destiny of being Gods 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 Jehovahs 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. Hvernick 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. Bhr, speaking of Solomons 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 Ezekiels description of the courts of the temple, which is, on the contrary, so exact and detailed, and would at least be plainer than what Bhr 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 Jehovahs host, as the people under His most special guidance, still in some measure stamp this relation on the court of the tabernacle. In Solomons 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 peoples part in the sanctuary. But the Israel of the future, Ezekiel in fine would say, will be exactly and distinctly Jehovahs possession. Hvernick (and Bhr 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 Ezekiels 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. Hvernick, against Bttcher, 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 Solomons temple forms the foil for the still future revelation of glory and the form it assumes. Ezekiels 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 Hvernick 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 Solomons 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 Hengstenbergs 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 Solomons 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 Hvernick 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 Lords 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 , in the simplicity and plainness of the whole and the parts, of an , a , and 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 , and as , .
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 Hvernick makes them. With a touch of human nature, Hengstenberg connects the side chambers with Ezekiels 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 Hvernick, Ezekiels 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 Ezekiels vision considered sthetically, Bhrs 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, Solomons temple and the original tabernacle, will first find full expression in Ezekiels 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, sthetically 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 Ezekiels vision and the fancy edifice, for example, the description of which is to be found in the younger Titurel (strophe 311415, 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 sthetics; but already in Solomons 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. Solomons temple, says Bhr, cannot stand as a great work of art before the forum of the sthetic. Human art in general goes along with nature, hence its mainly heathenish, its cosmic (, 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 Phnician artists executed the building of Solomons temple (comp. for this the exhaustive critique of Bhr in the work quoted above, p. 250 sq.)although (Krause, die drei ltesten Kunsturkunden der Freimaurer-brderschaft, 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 Phnician character, and the employment of table work coated with silver showed signs of Hither Asia in general, yet the Phnician 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) Gods house is simply an enclosure of the congregation (; , , domus ecclesi), 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 Solomons; and J. D. Michaelis held that his house in Gttingen was larger; whereas Hengstenberg ascribes to Solomons 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 Ezekiels 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 (Php 3:20; Col 3:1 sq.).
11. The designation of the temple in Ezekiel 43. as the place of Jehovahs throne, etc., might make us suppose the existence of the ark of the covenant, unless its significance as (to borrow Bhrs 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. Solomons 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 Solomons 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 Rashis 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 Israels 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 Jehovahs 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 Ezekiels Christology (Introd. 9) has the Messianic people principally in view.
12. Ezekiels 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, Hvernick, with whom many agree, speaks of Ezekiels 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. Hvernick 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: Ezekiels 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 Gods 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 Ezekiels 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 Ezekiels representation of Jehovahs service of the future, when Jehovah shall dwell for ever in His people. Comp. Eze 20:40. Ezekiels 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 Ezekiels 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 (Hv.). 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: (Mat 28:20), also its Apocalyptic significance, as John says before the close of his Revelation (Ezekiel 22): , .
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 Jehovahs 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 (Hv.). Accordingly, if they who are sanctified are perfected by the (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 Ezekiels 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 Solomons 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 Bhr 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 Ezekiels 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 princes 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 Hvernick gives to the , yet they do not sufficiently attend to what may be said in defence of Hvernicks 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 , as indeed he is also called . 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 here, who comes into consideration qu . Now if this must be granted, then it is only with justice that Hvernick observes that the designation 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 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 Israels 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, Samuels 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 Israels hard-heartedness: . 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 () 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 , from , 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 , the tyrant, , 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 Israels 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 Davidso that Solomons 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 itthe 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 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 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 Samuels 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 Jehovahs 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 Gods 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 ( or , Deuteronomy 18), in whom, according to Peter, was the . 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 ,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 Hvernick 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 Ezekiels 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 Hengstenbergs 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. Ezekiels 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 Jehovahs 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. Zadoks 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. Hvernick 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 Ezekiels 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 Solomons temple most richly displays it, symbolizes essentially the same as that which in the priesthood of the temple of Ezekiels 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 , where, in the case of Israel, was the congregation of the people, the , the . 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 ( ) and sanctification ( , 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), Israels 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. Hvernick 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. Bhr 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 (Bhr). 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 Bhrs 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 Levis 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 (), 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 princes 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 (Hv.). 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 Jehovahs 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. Chiliasmand 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 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) . What could be fulfilled according to the letterwhich, however, is the expression borne by the spirit of fulfilmenthas 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 (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 has to be laid aside, and (Jam 3:2) (comp. Eze 45:20). But to Ezekiel no other representation of the future could be given than in types of the sacred past of Israelas 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 Ezekiels representation to paradise, to the first creation (comp. on Eze 36:35; Eze 16:53), to which there is a return in Christ through Gods 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]Hvernick, 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 () sits and eats in the east gate of the Highest, of Jehovah.
[5]The final fulfilment comes with Christ and His kingdom; accordingly, the Lords Anointed, before whom the approved priest shall alway walk, is not Solomon, but David and Davids Son, whose kingdom shall endure for ever (Keil).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Prophet is in this, and all the succeeding Chapters, to the end of his prophecy, wholly dealing in vision. He describes in these visions of God, the appearance of One like the Son of Man; who delivers to the Prophet an account of a splendid and immense City.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
There is somewhat very striking in the Prophet’s method of describing this vision: the hand of the Lord (he saith) was upon him. And certain it is, that whosoever reads this Chapter, and all the remainder of Ezekiel’s vision, with an understanding suitable to its importance, must also, like the Prophet, have the hand of the Lord upon him. For no one, either ancient or modern, seemed to have entered into a clear apprehension of its meaning. Reader! we shall do well, as we enter upon the subject, to look up for divine instructions concerning it: for none but He, who gave it to the Prophet by vision, can explain it to the soul’s joy. Lord! be thou our instructor!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 40:3
Speaking, in Frondes Agrestes ( 57), of humility and love as associated with the symbolism of the reed in Scripture, Ruskin invites his readers to ‘observe the confirmation of these last two images in, I suppose, the most important prophecy, relating to the future state of the Christian Church, which occurs in the Old Testament, namely, that contained in the closing chapters of Ezekiel. The measures of the Temple of God are to be taken; and because it is only by charity and humility that those measures ever can be taken, the angel has “a line of flax in his hand, and a measuring reed “. The use of the line was to measure the land, and of the reed to take the dimensions of the buildings; so the buildings of the Church, or its labours, are to be measured by humility; and its territory, or land, by love.’
Eze 40:4
None can move this world unless he stands upon another.
Coventry Patmore.
The objective element has its place, and a very large place, too, in Christian preaching; the minister of the Gospel, announces the Gospel; he has to relate not his own private history, but the wonders of God; only, he relates these with his own soul; it is on that soul, as on a living focus, that the rays of truth fall, to strike thence on other souls; and these truths, which ought to have become a part of himself, reach his hearers as an emanation of his being, real and personal at the same time, objective and subjective.
Vinet.
All important truths have been the result of solitary effort. None have been discovered by masses of people it is fair to suppose they never will.
Beckford.
Reference. XL. 4. Spurgeon, Sermons, vol. xxvii. No. 1578.
Fuente: Expositor’s Dictionary of Text by Robertson
XIX
THE FINAL CONDITION OF THE REDEEMED
Ezekiel 40-48
The date of this prophecy as given in Eze 40:1 is about 572 B.C., thirteen years after his last prophecy before this one and fourteen years after the fall of the city of Jerusalem. Thus, there is an interval of thirteen years between the last writing of Ezekiel before this and this one.
As to what Ezekiel was doing during the thirteen years between his last prophecy and this one, we have no record whatever. Perhaps after he had prophesied the restoration of Israel and the glorious messianic age as found in Ezekiel 36-37, Ezekiel was thinking and pondering in his mind over the messianic kingdom. He was thinking of what it would be like, what would be its constitution, what would be its temple, what would be its temple service, what would be the relation between the king and the priesthood and what would be the condition of the people.
After those long years of thinking and pondering in his own mind, at last the vision broke upon him. A great many visions have come to God’s prophets and God’s servants along the line that they had been thinking and meditating. Thus the vision broke upon Ezekiel, and he saw in this vision the final condition of the restored and redeemed people of Israel. He does not picture any method of salvation in these chapters because he conceives of the people as enjoying salvation; they are in a condition of salvation, saved forever. It is the kingdom of God that he has in mind, the kingdom of God set up on earth with its center in Jerusalem and existing in all its glory, blessedness, and beauty. We call it the millennium, for to Ezekiel it was the millennial period of the world’s history.
This picture is cast in the Jewish mold. The best place to the Jew on this earth was in Palestine, his own land. There was death and burial and all the various incidents of life in this blessed age. There were families, there was a city of a certain size, a tabernacle of a certain size, and buildings, and chambers; there was a priesthood, there were sacrifices, there was to be a Prince of the line of David, the messianic Prince. All these things were to comprise the glorious messianic age, was all cast in the Jewish mold, and not to be taken as literal.
Now, in these chapters Ezekiel gives the religious side of the kingdom of Israel. He deals very little with anything but the religious phase. He touches on the geographical side of the country, a little on the civil side of affairs, but puts the emphasis almost entirely upon the religious and ecclesiastical. To Ezekiel religion was the foundation of a nation, for the foundations of national existence and the great informing principles in all national life from the beginning of history to the present time, have been the religious conceptions of the people.
Ezekiel, in vision, was brought by the hand of God into the land of Israel, and set down upon a very high mountain, whereon was, as it were, the frame of a city. Placed upon this high mountain Ezekiel opens his eyes in vision and sees a man, who appears to him as a man of brass. This is an angelic and supernatural being. He has a line of flax in his hand, also a measuring reed, and stands at the gate of this great structure.
Eze 40:1-4 gives the introductory remarks of Ezekiel showing how this vision occurred. He was standing facing the west and also facing the east gate of the great sanctuary. Before him lay an enclosure, a tabernacle, 500 cubits square, measuring probably 800 feet or about 250 yards square. This enclosure was surrounded by a wall six cubits high and six cubits broad, or thick. Right before him was a gate, the east gate, approached by seven steps. The gate itself was really a large building, twenty-five cubits broad altogether and fifty cubits long, reaching into the court of the temple. Inside that gate was the outer court. That outer court was 150 cubits from the outer wall to the inner wall, and one hundred cubits from the inside entrance of the gate to the next gate on the inner wall. This outer court ran around three sides of the enclosure and on these three sides were the pavements and chambers round about on the walls.
He then approached the inner court and that had a gate facing east just the same size as the gate on the outer court, approached by eight steps showing the gradations up into the holy place. Right in front of the gate which was the same size as the other gate, was a square place of 100 cubits and in the center of that was the altar for the burnt offerings. Right behind the gate approached by ten steps was the temple building itself. There was the porch, there the holy place behind it, and the most holy place behind that, and chambers around on three sides. There was a space of five cubits on either side of this temple building and chambers twenty cubits wide on the outside of that space. The raised pavement on which the temple stood was exactly 100 cubits square and reached back to the wall that surrounded the inner court. To the north of the outer court was a gate exactly the same as that of the east gate; to the south, a gate exactly the same as the one Ezekiel entered; on the west there was no gate at all. To the inner court there was a gate to the north and a gate to the south, exactly like the one to the east which Ezekiel entered.
A more detailed description of the temple with its parts is found in Eze 40:5-16 . There he describes the outer gate by which he approaches, ascending seven steps. The outer gate has a threshold, and the entrance into the outer court has on either side three lodges or guard chambers, intended for sentinels who abode there and watched the multitudes that thronged the gates into the temple courts. This entire gate was twenty-five cubits wide by fifty cubits long, reaching fifty cubits into the outer court minus the breadth of the wall.
In Eze 40:17-19 he describes the outer court just inside that gate. That outer court is altogether 150 cubits wide minus the wall and reaches around three sides. It is covered with a pavement and around on these three sides next the wall are chambers, large rooms. What these were for he does not tell us; doubtless they were intended for service in connection with the temple worship.
In Eze 40:20-23 we have described the north gate which is exactly the same as the one on the east which he entered. In Eze 40:24-27 he describes the south gate which is exactly the same as the east and the north gate.
In Eze 40:28-37 he describes the inner court. He enters the gate of the inner court by an approach of eight steps, passes through that fifty cubits deep into the inner court. There is & south gate and a north gate exactly the same, all facing the great altar in the center of the court 100 cubits square in the temple area itself.
In Eze 40:38-43 he describes the tables that are on either side of the north gate that enters into the inner court. Outside in the outer court are four tables for killing the sacrifices and washing them; inside are four tables for the sacrifices, and there are other large stone tables upon which they would lay the instruments for slaying their sacrifices. It was the law of Leviticus that the sacrifices were to be slain north of the altar, so all these tables and instruments are at the north gate which approaches the inner court north of the great altar.
Now in the inner court we have on either side of that court which is about 250 cubits square counting the thickness of the walls on the north side and on the south side, large chambers. These chambers were for the use of the priests in their ministrations. Those on the north were for the use of those who helped the priests in their services; the south for the sons of Zadok who were the leaders among the priests. In Eze 40:38-49 , he approaches the temple itself and the porch facing the temple building; ten steps brings him up on to the raised platform which is exactly 100 cubits square and which contains all the great temple buildings.
In Eze 41:1-14 , he describes the porch, gives the measurements, then the dimensions of the tabernacle which is forty cubits long and twenty cubits wide; then the holy of holies which is exactly twenty cubits square. Ezekiel does not go into the holy of holies; only the messenger goes in and brings out the measurements and tells them to Ezekiel. The walls are six cubits thick; then there are little chambers on either side, and there are walls five cubits thick beyond them. The lower chambers are four Cubits wide, the next, five; the next, six, just the same as those of Solomon’s Temple. All around on either side of that Temple with its chambers, which was nearly forty cubits wide altogether, was an open space of five cubits, and outside of that, again on this pavement of ten cubits, along the two sides were buildings used as chambers for the priests.
In Eze 41:15-26 he describes the inside of the temple proper. It is made of wood, beautifully carved wood, cherubim carved as was Solomon’s Temple; palm trees carved and engraved upon the wood also, and only one altar, no table of shewbread, no golden candlestick, no ark of the covenant, no laws written on tables of stone; they were written on the tables of the heart now and there is no need for an ark of the covenant or for these other things, only an altar representing the prayers and worship of the people. There are doors into the holy place and folding doors into the most holy place. We do not read that Solomon made any doors between those apartments.
Now in Eze 42:1-14 , the other buildings that are inside this inner court are described. This inner court, as we have said, is about 250 cubits square; 100 cubits are taken up by the altar, 100 for the temple buildings and chambers, then there are fifty cubits on either side along the north and south sides. Now these are described in the section we have just mentioned. They are chambers, and one row is three stories high, extending along 100 cubits on the north side of the temple buildings, and south side also a row 100 cubits long. These are for the priests, in which they store their garments, and in which they dress that they may appear before the people in the outer court and perform the services in the inner court.
In Eze 42:15-20 , we have the measurements of the outer wall and the whole area of the buildings. Here he gives the general measurements. Now note that he says 500 reeds. A reed is six cubits. Thus he gives the general measurements such as I have described. Thus far he has been describing the temple and we readily see it is impossible to give all the details.
In Eze 43:1-12 we enter upon a new theme: the vision of the entrance of Jehovah into this house, this temple, to abide forever. Notice that Ezekiel says in the latter part of verse Eze 43:3 : “The visions were like the vision that I saw by the river Chebar.” The same magnificent picture of the four cherubim appears here now right at the gate of the temple and Jehovah thus enters into the temple by the east gate, there to abide forever. Note what he says to Ezekiel as he enters, verses Eze 43:6-7 : “And I heard one speaking unto me out of the house; and a man stood by me. And he said unto me, Son of man, this is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever. And my holy name shall the house of Israel no more defile.” Thus he goes on to describe the new and blessed condition of Israel and how they are purified from all their sins. Then in Eze 43:10-12 Ezekiel shows to the people this vision of the great temple that they are to have, and he says that they shall be ashamed of their iniquities when they see and learn the pattern. It is a perfect temple, perfect equipment, divinely measured and symbolizes the relation of Jehovah to his people.
Now in Eze 43:13-17 he describes the altar of burnt offerings in the center of that 100 cubits square in the court. Bight in front of the east, north, and south gates: that altar has a base eighteen cubits square and one cubit thick, resting upon the solid earth; then another place above that sixteen cubits square, and another one fourteen cubits square, and the uppermost one twelve cubits square with four projections, or horns, one at each corner. So the altar stands high and is twelve cubits, or about twenty feet, square.
In Eze 43:18-27 he describes the sacrifices and the ceremonies relating to the altar. The sacrifices and ceremonies are to be performed by the sons of Zadok and they are to cleanse the altar and purify it and make it ready for the sacrifices of God.
In Eze 44:1-3 , he says that the east gate was to be kept forever shut, because through that gate Jehovah had entered and he had entered to remain forever, and therefore the gate by which he had entered must be closed forever, and no being in heaven nor on earth should pass through it.
In Eze 44:4-14 , we have the subordinate position of the Levites. The Levites previous to the exile had become idolatrous, almost to a man; they had gone after the worship of idols (but many of the priestly families had remained faithful to Jehovah) and because of that Ezekiel says that the Levites should not serve in the temple, but should be degraded to a secondary position and only the sons of Zadok could minister in the inner court.
In Eze 44:15-30 , Ezekiel gives the precepts and the rules regarding the priests. These priests were of the sons of Zadok. Doubtless, Ezekiel himself belonged to that line. They alone were to go into the inner court; the people were allowed in the outer courts, but only the priests in the inner court. They were to have linen garments and everything was to be so pure and so clean that they were not allowed to wear any garments that would hold perspiration; not one drop of perspiration was allowed to remain in their clothing; they were to be scrupulously clean. Their beards were not to be shaved; they were not to drink any wine while performing the services; they were to marry only a certain class of women, the widow of a priest or a virgin of the house of Israel; they were to teach the people, and they were to be the judges in all cases of the law. The priests were to judge between the litigants. They were to have no possessions, verse Eze 44:28 : “I am their inheritance; and ye shall give them no possessions in Israel; I am their possession.” They were to have all the first-fruits of the land and certain other material resources.
In Eze 45:1-8 , we have the portion of land assigned to the priests. In almost the center of this land of Israel, a space 25,000 cubits wide extending from the Mediterranean Sea to the river Jordan was set apart for the prince and the priests and the city and the temple. In the center of that was a section 25,000 cubits long and 25,000 cubits wide divided thus: 10,000 cubits of the northern part was for the Levites, 10,000 cubits in the center, for the priests and in the center of that was this section we have just described; south of that, 5,000 cubits wide and 25,000 cubits long was the city area and in the center of that was the city itself, about two miles square; lands on either side also about two miles square; the whole section was about eight miles square. The Levites had a section about two by eight miles; the priests had a section about two by eight miles, and the city, a little more than two by eight. At each end of this section reaching to the Mediterranean Sea on the west side, and to the Jordan on the east, was the portion of the prince, or royal family, the messianic king.
In Eze 45:9-17 we have the ordinances for the prince. He was strictly commanded to be just and square in his dealings, and strange to say, the prince received the tithes from all the people of Israel, and he supplied the priests with all their sacrifices, and sustained them out of what the people brought to him. The prince was a very important personage. He was really the Messiah, the messianic King.
In Eze 45:18-25 we have the ordinances for cleansing the temple, for the atonement, for the Passover, and the various offerings, for which see the text.
In Eze 46:1-15 , we have the ordinances for the feasts. They are going to have sacrifices, feasts, pilgrimages, in this blessed messianic age, according to Ezekiel, and he lays down rules for the feasts of the new moon, the sabbath, the Passover, and all other appointed feasts. It is to be the Levitical system carried out to perfection all through the ages. But remember that this is only the Jewish mold into which these blessed events are cast.
In Eze 46:16-18 , Ezekiel says that a prince cannot forfeit permanently his inheritance. If he does deed it to any member of another noble family, it reverts back to the royal family in time. Thus these two portions of land are reserved to the line of David forever.
In Eze 46:19-24 we have described the kitchens for the priests. They are to have kitchens in the temple, and in the far northwest corner of the inner court, and the far southwest corner of this inner court are great buildings that serve as kitchens where the priests are to boil their meat for these services in the temple; then in the same corners of the outer court are large buildings where they are going to boil the meat and sacrifices for the people. The Levites are to do this, as they are not allowed in the inner court.
In Eze 47:1-12 Ezekiel describes a stream which issues from the temple and flows down to the inner court and outer court and out by the east gate through which Ezekiel had entered and through which Jehovah had entered, and which is forever closed, down across the land toward the valley of the Jordan and the Dead Sea. Many have preached from that chapter on “The River of Life.” It ran through that desert land, and coursed down to the awful wilderness surrounding the Dead Sea, making everything green and the trees bore their fruit every month, the analogue of John’s vision of the River of Life flowing through the great city of God. Then it flows through those deserts and into the Dead Sea healing the water which became alive with fishes and everything the river touches lives. It flows down into the barren deserts, the dead seas of life, the worthless places, and heals them. There are certain portions by that Dead Sea that Ezekiel says were given to salt, the marshes. These were not healed but were given to salt as they needed the salt in the east for their sacrifices and their food, that was a hot climate. Thus closes the vision of Ezekiel of the land of Israel. The land is rich and verdant, teeming with life and fruitage; it is the blessed messianic age. (See the author’s sermon on “The River of Life.”)
Eze 47:13-23 describe the boundaries of the Holy Land and the privilege of strangers attaching themselves to the tribes. The boundaries of the Holy Land we cannot exactly fix but they extend west to the Mediterranean Sea; to about the entering in of Hamath for the northern boundary; the eastern boundary is the valley of Jordan down through the Sea of Galilee to the Dead Sea; the southern boundary is by way of Kadeshbarnea and to the brook of Egypt. That is Ezekiel’s Holy Land.
In Eze 48:1-7 , he tells what tribes are going to live north of the oblation. This tract of land, 25,000 cubits wide and reaching from the Mediterranean to the Jordan, is the oblation; the tribes that are to live north of the oblation we find in verses 1-7. To the far north is Dan; south of him is Asher, reaching from the Mediterranean to the Jordan Valley; the same for Napthali, and a similar section for Manasseh, Ephraim, Reuben, and Judah, bordering on the oblation which was the center and contained the portion for the Levites, temple, city, and prince. Why he has them in that order we cannot tell.
In Eze 48:8-22 we have the oblation itself and its divisions again described: 25,000 cubits wide, reaching from the Mediterranean to the Jordan and in the center of that square, 10,000 to the north for the Levites, 10,000 for the priests and in the center of that, the temple; then a section, 5,000 wide to the south for the city. We see by this that Ezekiel does not think that the temple should be in the city, and he separated them by a distance of about three miles. The city is about two miles square. It has land on either side of it which is to support the people. Ezekiel makes no provision for the growth of the city, nor for the increase of the Levites, nor for the priests; there they are and they are going to abide forever.
In Eze 48:23-29 , he gives the tribes south of the city, and the first one is Benjamin. Ezekiel puts Judah north and Benjamin south, while before, they had always been the reverse. Below that is Simeon, then Issachar, then Zebulun, and Gad; previously they had been closer together.
Then Eze 48:30-35 tell of the gates of the city. There are three on each of the four sides. This is the analogue of John’s magnificent vision of the holy city “on the east three gates, on the north three gates, and on the south three gates, and on the west three gates.” He goes on to show which tribes shall enter in by these several gates: three tribes on one side, etc., grouping Ephraim and Manasseh under the name of Joseph. He closes by saying, Eze 48:35 , “And the name of the city from that day shall be Jehovah-shammah,” Jehovah is there, that is, all this land is to be sanctified by the presence of Jehovah, from Dan in the far north to Gad in the far south. As one approaches the oblation, it is to be more holy; the domain of the priests and the sanctuary, still more holy. The outer court, the inner court, the temple platform, the holy place, then the most holy of all.
That is Ezekiel’s picture of the great messianic age. He believed that all the people that inhabited this land were people who had a new heart and a right spirit, who had the old stony heart taken out of them and a heart of flesh given them; that God’s laws were written in their hearts and on their minds; that they walked in his statutes and in his law; converted people, regenerated people, living in bliss upon the earth.
Will this ever be literally fulfilled? Can it be possible that when Jesus Christ comes this will be fulfilled as Ezekiel pictures it? Our pre-millennialist brethren believe that this will be literally fulfilled. They believe that Christianity must revert back to Judaism with Jerusalem as its center. To me it is unthinkable that our gospel with its worldwide vision and mission can become so cabbined, cribbed, coffined, and confined that it will be shut up to Palestine and to Judaism. That would be an unthinkable anticlimax.
QUESTIONS
1. What was the date of the writing of this prophecy?
2. What was Ezekiel doing during the thirteen years between his last prophecy before this and this one and what the bearing on this last prophecy?
3. Give a bird’s eye view of the temple as Been by Ezekiel.
4. Give a more detailed description of the temple with its parts.
5. Describe Jehovah’s entrance into this temple and give its significance.
6. Describe the altar of burnt offerings and the sacrifices to be offered thereon.
7. What is the ordinance regarding the east gate and why?
8. What the ordinance respecting the position of the Levites and why?
9. What ordinances regarding the priests?
10. What provisions were made for the priests?
11. What are the ordinances regarding the prince and what special provision for the people by the prince?
12. What are the ordinances for cleansing the temple, etc.?
13. What are the ordinances for the feasts?
14. What are the ordinances for the inheritance of the prince?
15. What is the special provision for the work of the priests and Levites?
16. Describe Ezekiel’s “River of Life” and give its significance.
17. Give the boundaries of Ezekiel’s holy land.
18. What are tribes are to be north of the oblation?
19. Describe the oblation itself.
20. What are the tribes south of the oblation?
21. Describe the gates of the city and give the position of the tribes.
22. What do you say of the fulfilment of this magnificent prophetic picture by Ezekiel?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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.
And brought me thither,
a R. Abba, R. Solomon. – Gal., lib. v. cap. 12.
b . – De Part. Anim., lib. i. cap. 5.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ezekiel Chapter 40
The remaining chapters of the book present a vision of the most striking character, in which the prophet sees and communicates the pledge of more than restoration – of crowning glory – for Israel in their land. Such is its plain meaning, though there may be deep details, as indeed there are, most minute, and not without difficulty as is usual in all such descriptions. But there is scarce more of obscurity in Ezekiel 40 – 48 than in Exodus 25 – 40. It is a difficulty because of circumstantial detail outside our ordinary habits or even study. There is really none as to its general scope except to those who misapply the vision. That it is unfulfilled prophecy is very true, but that this is not the real source of its difficulty to us will appear from the parallel to which reference has been made. The details of the future temple in the land are not harder to understand than those of the past tabernacle in the wilderness.
It is well known that some consider that the vision applies to the church that now is. Those who think so should on their own showing find it easy to explain its figures and symbols, for such writers generally assume that we cannot have an accurate understanding of a prophecy till it be accomplished, and certainly the church has been in existence for more than 1800 years. On this score therefore they ought to have the amplest materials for illustration. But these are the very persons who find insuperable difficulty in interpreting the prophecy. Nor need we wonder; for the whole thought is a mistake. Jerome and Gregory can make nothing of it but ingenious accommodation. There is no real exposition: what is in their remarks can scarcely have satisfied even their own minds. As one of the most learned of the commentators that follow them says in respect of part, so we may say of all, “How it is to be understood, nobody explains, nor dare I conjecture.” Yet this man, Cornelius Lapide, was not to be despised, but rather to be admired, because of the honest confession of their failure and his own. The whole of the allegorizing interpreters go on an evidently false track. It would be strange, if a symbolic vision of Christianity were to leave out the day of atonement, the feast of weeks, and the action of the high priest in the presence of God – its most essential features in type!
Scarcely better is the very large class of divines who have striven hard to appropriate the vision to the Jews who returned from the Babylonish captivity, for the facts then realized stand immeasurably below this prophetic pledge. The inevitable result therefore of such applications as of this and the preceding schools is to lower the character of the divine word.* For to speak plainly there is more contrast than analogy between the glowing promises of the prophet and the very small instalment that was paid under Zerubbabel as recorded in Ezra and Nehemiah. It is not only then that both these interpretations fail to meet the prophecy, but that they do not fail to depreciate scripture itself. For if the prophets be thus hyperbolical and untrustworthy, what is to save the Gospels and the Epistles any more than the Law and the Psalms? The tendency of both schools is unwittingly but none the less really to undermine inspiration.
* Listen to the words of one who did not always seem an enemy – “All the fulfilment is past, and nothing more is expected. The Jews returned to their country and rebuilt their temple. If their restoration took place in a different manner from what the prophet projected [for God is in none of these thoughts], and the circumstances attending it were a poor counterpart of his imaginings, if the reality were but a dwarfish fulfilment of the prophecy, the event shows the imperfection of Ezekiel’s foreshadowing.” (Davidson’s “Introduction to the Old Testament,” iii. 156) It shows, as I should say, the folly of such an interpretation. Is Dr. D. a prophet to say that the vision is not to be fulfilled in the future? Let him beware of the character and doom of a false prophet. God is not mocked, though it be the day of grace and patience with man on the earth.
Who can think that the modern attempt to save appearances for the latter view is at all successful? “Ezekiel,” says the late Dr. Henderson (p. 187), “was furnished with an ideal representation of the Jewish state as about to be restored after the captivity.” Was this “ideal” then realized? Did it or did it not differ immensely from the actual state of the Jews in Palestine after their return? Did the post-captivity temple correspond with the building here so carefully measured? Had they such priests? And what about the prince, to say nothing of the feasts and the sacrifices without a high priest – so marked a peculiarity in this prophecy? Had the Jews the glory returned to their land? Did the twelve tribes, with the special provision for the priests and the Levites and the prince, take up their position so carefully laid down by the prophet? Did healing waters flow from the temple towards the Dead Sea at that period, or in any sense whatsoever? Did the priests and Levites dwell no longer up and down Palestine, but only round about the sanctuary, both henceforth having land assigned to them? We know that not one of these things applies to the post-captivity interval.
No doubt it was the restoration of the material temple then in ruins that the prophet had in his eye, and a restoration not only of its worship but of the nation in full under the richest theocratic (and not only spiritual) privileges. No doubt a just and true interpretation supersedes all necessity of confounding the Christian and the church with the hopes of Israel; but no view is less satisfactory than that which points to the five centuries which preceded Christ, and denies a literal fulfilment in the future for Israel in their land. It is an unfounded assumption that a single feature in these visions was fulfilled by a single fact among the returned captives in their past history. Less than fifty thousand men, women, and children came up from Babylon: a little, remnant of a remnant, and in no sense those twelve tribes, whom the prophet sees to take up their allotted portions in the land – seven in the north, five in the south, extending beyond the ancient bounds of Palestine, with Jerusalem between.
Indeed there never was the very smallest semblance of the holy oblation any more than of the allotments of the land from east to west here predicted. It is ridiculous to say that there is no valid objection against such an interpretation because in many points the city, temple, services, etc., did not accord with the prophecy. The fact is that those who returned from Babylon fell back on the order as existing before the captivity, and in no respect made good the peculiar condition predicted by Ezekiel. Thus no one appeared answering to the prince, while the high priest was as before a notable personage; the land was not parcelled out to the remnant, still less to all Israel, by lot, and no strangers held inheritance any more than in ancient times. Pentecost was still as of old one of the three great feasts of the Jews, whereas it will have no place according to the prophecy. Such differences are of the most decided character and, at any rate to believers, demonstrate that the last vision is yet absolutely unaccomplished in the history of the Jews: to say that it is never to be is to confess oneself an unbeliever in prophecy at least.
It is quite true that the vision is not to be regarded as a description of what was remembered of Solomon’s temple – a work of supererogation indeed for those who possessed the books of Kings and Chronicles. It was a divine disclosure of a new condition, when Israel shall be restored finally and for ever. It is a material temple, a literal but in some grave respects unprecedented arrangement of feasts, sacrifices, rites, and priesthood, as well as of general polity for the new capital and the nation, under wholly novel circumstances crowned with the glory of Jehovah who deigns again to dwell in their land. Nor does it appear consistent to interpret the temple and its ordinances literally, but as a figure the waters that carry fertility and beauty into the Dead Sea and the barren wilderness. Why this should be a mere symbol and not a fact it would be hard to tell, except that men like Secker and Boothroyd with a certain following will have it so. But we need say no more as to all these things for the present. Ample opportunity will be afforded when we come to the chapters themselves in detail.
This however we must insist on, that it is altogether illegitimate to sever these chapters in an absolute manner from those we have already had before us. The closing series (Ezek. 40 – 48) is the glorious but fitting and most intelligible sequel to the prophecies immediately before: so much so that the previous series (Ezek. 33 – 39) prepares for it, announcing the judgment but happy return of the chosen nation in the last days, far beyond what was at hand. We have had the new ground laid of individual conduct before God in Eze 33 , the leaders judged in Eze 34 , and Edom in Eze 35 ; then the prediction of Israel’s restoration to their own land with a new heart and a new spirit – yea, with God’s Spirit within them – in Eze 36 . We have seen the parabolic vision in Eze 37 of the dry bones suddenly invested with life and strength, which are expressly said to mean not Christians nor men at large, but the house of Israel, under the figure of resurrection, caused to live and placed by Jehovah in their own land, and this too united as they have never been – Ephraim and Judah – since the days of Jeroboam, under one head, one king, in the land, on the mountains of Israel. We have had before us the last and most formidable attack to be made upon Israel whilst thus settling in peace in Canaan, when the great north-eastern chief with his myriads of followers shall be exterminated by divine intervention (Ezek. 38, 39). No allegory this, as they shall then learn to their cost; and Israel shall know and the spared Gentiles too, for Jehovah shall be thus glorified in His people on earth. Most appropriately follows the last vision, where is laid down with precision the polity of Israel, both sacred and civil, and the descending Shechinah shall once more find its place in their midst, the seal of glory never to be broken, till means melt away before blessing complete and everlasting, and judgment sees no more evil to be judged.
Beyond a doubt, the main stumbling-block in this section to most Christians is the plain prediction of sacrifices, feasts, and other ordinances according to the Levitical law. These, they conceive, must be explained (that is, are really to be explained away), so as not to clash with the Epistle to the Hebrews. But the argument assumes that there can be no change of dispensation – that, because we are Christians, those whom the prophecy contemplates must be in the same relationship. This however is nothing but error. For the Epistle referred to looks at believers since redemption while Christ is on high till He comes again in glory; the prophecy of Ezekiel, on the contrary, is occupied with the earthly people and supposes the glory of Jehovah dwelling once again in the land of Canaan. The truth is that to bless Israel as such and the Gentiles only mediately and subordinately to the Jews, as this prophecy and almost all others suppose and definitely declare, is a state of things in distinct contrast with Christianity, where there is neither Jew; nor Gentile but all are one in Christ Jesus. Hence the whole ground and position here are quite different from what we see in the Epistle to the Hebrews.
Earthly priests distinct from the people, with a position quite peculiar to the prince, a material sanctuary with tangible sacrifices and offerings, are distinctly predicted by Ezekiel; but these are evidently wholly foreign to Christianity. One as much as the other would be inconsistent with the doctrine set down in that Epistle for the “partakers of the heavenly calling;” but will they therefore be out of place and season for those who have the earthly calling, when Jehovah again makes choice of Jerusalem, and glory shall dwell in the land? This no one has proved, and few have even essayed to argue; but it is the real question. Entirely do we allow the incongruity of sacrifices with our faith in that one offering which has for ever perfected us. A temple on earth is a practical inconsistency with the true tabernacle which the Lord pitched and not man, into the holiest of which, now that for us the veil is rent, we are invited to come boldly. Further, the assertion of an earthly priesthood for Christians is in principle, if not effect, a denial not only of our nearness to God by the blood of Christ but of the gospel itself as we know it.
But the coming of the Lord to reign over the earth will necessarily bring with it changes of immense import and magnitude. Yet this is the great object of all prophecy, which accordingly puts forward a new condition wherein Israel stands at the head of the nations under Messiah and the new covenant, the church having entirely disappeared from the earth, and, in fact, reigning over it with Christ, the Bridegroom of His then glorified bride.
Now the prophets, from Isaiah to Malachi, bring to light for that glorious day an earthly temple with sacrifices, priesthood, and rites appropriate to it. No doubt it is not Christianity; but who with such an array of inspired witnesses against him will dare to say that such a state of things will not be according to the truth, and for the glory, of God in that day? It is in vain to plead the usual resource of unbelief – the cloud that overhangs unfulfilled prophecy. Not so. To unbelief all scripture is obscure; to faith it is the light of God through men empowered by the Holy Ghost to communicate it. And the particular difficulty in the present case is only, if we believe the Apostle Paul, Christendom’s conceit, which assumes, or rather presumes, that the fall of the Jew is final and that the Gentile has supplanted him for ever. The truth is that God will not spare the Gentiles in their present and growing unbelief, but will assuredly recall in His mercy Israel ere long about to repent. Those that now wait for Christ, with the risen saints, shall be caught up to Him; and the Deliverer will come out of Zion and turn away ungodliness from Jacob. If the King of kings and Lord of lords enter on so new a position, it would be singular indeed if all were not changed in consequence of it and in accordance with it. This is precisely what the prophets show, in contradistinction from the Epistle to the Hebrews as well as all the rest of the apostolic Epistles. Our wisdom is to learn of God by His word and Spirit, not to judge of scripture by conclusions drawn from our own position, circumstances, or even relation to God. Let us leave room for the various evolutions and displays of His glory in the ages to come, instead of making His present ways (profound and blessed as they are) an exclusive standard: a snare natural enough to man’s narrow and selfish mind, but withering to all growth in and by the knowledge of God. Christ, not the church, is His object; and the church is blessed in proportion as this is seen.
But we must turn to the opening words of the vision. “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 Jehovah was upon me, and brought me thither. In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, and upon it was as it were a city on the south. And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine oars, and set thine heart upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought hither: declare all that thou seest to the house of Israel.” (Ver. 1-4)
The declared aim of the vision is thus evident. God certainly did not reveal the mystery of Christ and the church to Israel or to any other, but kept it secret in Himself till the due moment came to make it known. Much of man’s eventful trial yet remained. God had yet to send His one Son – the Heir, not to speak of prophets who followed Ezekiel and preceded John the Baptist. Afterwards too He would add the final testimony to the risen and glorified Lord by the Spirit, besides His presence in humiliation in their midst. Accordingly the vision is of Israel’s hopes when restored to their land, to show them how complete the work shall be in the last days, above all (spite of their past sins) in respect of God’s presence in a new and suited sanctuary – a presence never more to be lost, least of all when time yields to eternity and to the new heavens and earth in their fullest meaning.
It is commonly laid down that the four main lines of divergence among interpreters are these – 1, the historico-literal, adopted by Villalpandus, Grotius, etc., who make these chapters (Ezek. 40-48) a prosaic description, intended to preserve the memory of Solomon’s temple; 2, the historico-ideal of Eichhorn, Dathe, etc., which makes them a vague announcement of future good; 3, the Jewish theory of Lightfoot, etc., which assumes that the idea was actually adopted by the returned remnant; and 4, the Christian or allegorical hypothesis, which was that of Luther and other reformers, and followed elaborately by Cocceius, etc., and indeed generally by many to the present day, which essays to discover in them an immense system symbolic of the good in store for the church. But this leaves out the fifth and, I have no doubt, the only true interpretation, which sees in these chapters the suited conclusion to the entire prophecy, and especially akin to the chapters which precede – the prediction of the complete re-establishment in the last days of Israel then converted and in the possession of every promised blessing for ever in their land, with the glory of Jehovah in their midst. This is the only proper Messianic fulfilment of the vision, which accordingly must be taken in its simple and just grammatical import, literal, symbolic, or figurative, as the context in each passage may decide.
Thus, in the vision that follows in the chapter before us, we have a measured description chiefly of the temple courts and their appendages, the , (as in Eze 41 , of the , or ). the porch of which alone had been given in the chapter before, with a sequel in chapter 42, which may be viewed as concluding the first part of the description, and is important in destroying the notion that there was, or could be, any real resemblance between the prophetic vision of Ezekiel and any temple yet realized. The “wall on the outside of the house round about” (Eze 40:5 ) is not measured till we come to the end of Eze 42 , where it is declared to be 500 reeds square, which, given as it is with the most express exactitude, cannot be allowed to be a “hyperbole,” without shaking the character of the prophet, and of scripture in general; that is, the precincts are to take in considerably more than the entire city did. How this can be may perhaps be shown when we come to the passage.
It is enough here to remark that, if true, the temple intended by the prophet must be looked for in the future, to which indeed all its surroundings point. One can understand also a past tabernacle typical of present heavenly things in Christ; but here it is a prophecy of what will only be accomplished for Israel in their land, when the church is changed at Christ’s coming and reigns with Him over the earth. There is no room therefore for the Christian or allegorical application; that to the past Jewish we have seen to be a failure, yea, impossibility; and the vague ideal we may dismiss as scarce a remove from infidelity. As regards the prophets, disciples now, as of old, are foolish, and slow of heart to believe them. The future view is not only the sole sound one, but really alone possible. At the same time, while maintaining that all the evidence is in favour of a future temple for Israel under Messiah and the new covenant, there may be also many a lesson of truth and righteousness couched under the building and ritual and general order here laid down, without endorsing all the excellent John Bunyan’s fancies, still less his confusion of all the temples of scripture, Solomon’s, Zerubbabel’s, Herod’s, and this of Ezekiel. But as to such applications, we need a vigilant watch lest we pervert the holy word of God; and I trust myself to be reticent rather than thus offend.
On the details of our chapter there seems little to remark. In the first section (ver. 6-16) the eastern gate is measured, threshold and posts, porch within and without, chambers on both sides, breadth of the entry, length of gate and pillars, the reed consisting of six cubits, and each cubit of a handbreadth above the ordinary length. In the second (ver. 17-28), where the outer court comes before us, its gate towards the north is measured, its chambers, posts, porches, and steps, with the distance between the gate of the inner court opposite to those looking east and north. In the third (ver. 24-27) we have the measure of the south gate, with its appurtenances, as before, with the distance from a southern gate of the inner court. This gate is next measured (ver. 28-31) similarly; and the eastern gate of the same court, and the northern also (ver. 35-38). Then follows a description, in verses 38 to 43, of the cells and entrances by the columns of the gates, and the eight tables of hewn stones for slaying the burnt-offerings, etc., four on each side; and (ver. 44-47) without the inner gate cells for the singers;* one, looking to the south for the priests that had charge of the house; and one, toward the north, for those that had charge of the altar (the court itself being 100 cubits square, with the altar before the house). The chapter concludes with measuring the porch of the house, length and breadth, with the gate (ver. 48, 49).
* Boothroyd here follows the conjecture of Houbigant, or rather the version of the LXX, alleging that the rooms could not be for singers, when they were for the priests who had the charge of the altar and of the most holy place. Hence he gives, “And he brought me to the inner gate, and lo, there were two rooms in the inner court, one on the side of the north gate, and its prospect was towards the south …. And he said unto me, This room, whose prospect,” etc.
It will be noticed that the sons of Zadok are specified for the service of the house. They had the pledge of that everlasting priesthood which was annexed to Aaron’s line. What Phinehas, son of Eleazar, had guaranteed to him for ever falls in due time to Zadok who, under Solomon’s reign, set aside the line of Ithamar according to the judgment of Jehovah predicted to Eli, after Abiathar’s part in the rebellion of Absalom. We shall find the same restriction repeatedly made throughout the vision, and indeed uniformly kept up. See Eze 43:19 ; Eze 44:15 ; Eze 48:11 .
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Eze 40:1-4
1In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was taken, on that same day the hand of the LORD was upon me and He brought me there. 2In the visions of God He brought me into the land of Israel and set me on a very high mountain, and on it to the south there was a structure like a city. 3So He brought me there; and behold, there was a man whose appearance was like the appearance of bronze, with a line of flax and a measuring rod in his hand; and he was standing in the gateway. 4The man said to me, Son of man, see with your eyes, hear with your ears, and give attention to all that I am going to show you; for you have been brought here in order to show it to you. Declare to the house of Israel all that you see.
Eze 40:1 In the twenty-fifty year of our exile This would be 573 B.C., dating from the exile of King Jehoiachin (i.e., 597 B.C., cf. 2Ki 24:10-17).
at the beginning of the year It is uncertain if the new year began in the autumn with the month Tishri (cf. Lev 25:9), or with the month Nisan (cf. Exo 12:2). No New Year feast is mentioned in the OT or NT or by Josephus or Philo. See Special Topic: ANCIENT NEAR EASTERN CALENDARS .
after the city was taken The VERB (BDB 645, KB 697, Hophal PERFECT, cf. Eze 33:21) means to be attacked and captured (cf. 2Ki 25:1-7).
the hand of the LORD was upon me See note at Eze 33:22.
He brought me there This VERB (BDB 97, KB 112, Hiphil IMPERFECT) speaks of a spiritual (i.e., in visions, cf. Eze 1:1; Eze 8:3; Eze 40:2) transportation (this parallels Eze 8:3; Eze 11:1; Eze 11:24) from exile in Babylon to the site of a high mountain (same VERB is Hiphil PERFECT in Eze 40:2). The Spirit does this to Ezekiel several times in chapter 40 (cf. Eze 40:2-4; Eze 40:17; Eze 40:28; Eze 40:32; Eze 40:35; Eze 40:48).
Eze 40:2 set me on a very high mountain Because of Ezek. 17:27 and Eze 20:40, this seems to refer to the temple on Mt. Moriah (cf. Isa 2:2-3; Mic 4:1).
on it to the south The Septuagint has opposite it (see RSV REB), which would refer to the (1) Mount of Olives or (2) Mt. Zion. This change involves only one consonant in the Masoretic text (south, ; in front of, ).
there was a structure like a city This may relate to Psa 48:2, but this is uncertain because of the description in the far north (cf. Isa 14:13).
Eze 40:3 a man This turns out to be an angelic guide (cf. Eze 40:3), so characteristic of apocalyptic literature. See Special Topic: Apocalyptic Literature .
line of flax and a measuring rod in his hand The line of flax (BDB 833) was used to measure long distances, while the measuring reed (BDB 889) was used to measure short distances.
Eze 40:4 Ezekiel is given a series of commands.
1. see, BDB 906, KB 1157, Qal IMPERATIVE
2. hear, BDB 1033, KB 1570, Qal IMPERATIVE
3. give attention (lit. set your heart), BDB 962, KB 1321, Qal IMPERATIVE, cf. Eze 44:5
4. declare, BDB 616, KB 665, Hiphil IMPERATIVE
declare. . .all that you see This is theologically similar to Deu 4:2; Deu 12:32; Jer 26:2. Ezekiel must disclose everything that was communicated to him from YHWH to the people.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the five and twentieth year. See table on p. 1106.
the beginning. Probably Abib or Nisan.
the city was smitten. The fall of Jerusalem is thus fixed as happening in the eleventh year of the
captivity. See the table on p. 1103.
the hand. Compare Eze 3:14.
the LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
We want to get into the study of Ezekiel tonight, and right off the top I would like to confess to you that of all of the Bible and the passages in the Bible, I understand this the least. I do not pretend to have a full and complete understanding of Ezekiel chapters 40 through 48. In fact, I have greater difficulty with these passages than I do any other section of the Bible. And because I do lack personally in an understanding of this section, I do find it extremely difficult to minister from this particular section of the scriptures. I can’t wait till I get back and get into the book of Daniel. And when we return, we’ll take… your next assignment will be Daniel the first six chapters. And I can hardly wait to get into Daniel, because that I understand. Now, Ezekiel up to this point I have, I feel, a pretty good grasp and understanding of it, but beginning tonight with chapter 40 and going through the end, I get lost. I don’t understand it completely. And to help in understanding, because he is describing the new temple that is to be built. Now, from the description of this temple, it will be a temple that will be built during the Kingdom Age after the return of Jesus Christ. This will not be the temple that will be rebuilt during the… in the very near future under the decree that is made by the antichrist. But this is yet future.
Now we passed out diagrams for you by which we have sought to more or less draw a diagram for you of this new temple that is to be built. Notice that basically it is square and the outer walls of this temple are five hundred cubits long and five hundred cubits broad. Now, this is the building itself. Outside of this there is the wall that is five hundred reeds. Now, to help you understand, we get into cubits, reeds, and we’re into types of measurements that are not familiar with us. According to the definition, the cubit here is a cubit plus a span, the cubit that he measured with, which would be the cubit is the length from your elbow to your fingertips and the span, of course, is from your thumb to your fingertip. So, the length from your elbow to your fingertip about eighteen inches plus the span gives you about twenty-four inches. So you’re dealing with cubits of twenty-four inches. Now as you look at this diagram again, you notice this outer wall of the building would then be about a thousand feet, five hundred cubits, which would make it about a thousand feet, which means that that is a fairly good size building comprising a hundred thousand square feet within the perimeters of the building.
So then you notice this inner court. That inner court is a hundred cubits square, which would mean about two hundred feet square. So again, you begin to get the size of this building. It is quite large indeed. An inner court, two hundred feet, this building from wall to wall is about a hundred and eighty feet. So you add another twenty feet and the same distance back and you have the inner court here, which is about a two-hundred-foot square.
So that helps you then to get the overall, idea of the overall size of the building. It is quite a large building, the new temple that will built. Plus the wall that goes around it at five hundred reeds. A reed is five of these cubits, which would be ten feet in length. So the wall around the whole thing would be almost a mile square. Now, at the present time in Jerusalem, there is no area where this could be built, especially on the temple mount. The temple mount that was vastly enlarged by King Herod is nowhere near a mile square. In fact, the whole old city of Jerusalem is just about a mile square.
So when Jesus returns, and prior to the return of Jesus Christ there are to be many cataclysmic events. The book of Revelation, for instance, describes a tremendous earthquake that is going to jolt Jerusalem so that a tenth part of the city will be destroyed. This plus the other cataclysmic events that are described in the book of Revelation, the present situation of Jerusalem, with the earthquake, and of course, when Christ returns there will be a great cataclysmic event in that the Mount of Olives will be splitting in the middle and a new valley will be formed, and no doubt with the new valley that is formed and this great shaking of the earth, a new mountain will be shoved up. And this mountain will be called Mount Zion and it will be very high in the sight of all of the earth according to the prophecies that are in Isaiah and in Jeremiah. So that the new temple will be built then upon this new Mount Zion, and thus the large area that is devoted for the temple. But you see the diagram here of the buildings themselves. And thus, as you go through Ezekiel beginning with chapter 40, as Ezekiel is taken by the Spirit and is shown this new temple of God.
In the twentieth year of our captivity, [which would have been the year 572 B.C.], in the beginning of the year [which would have been April], the tenth day of the month, in the fourteenth year after the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither. In the visions of God he brought me into the land of Israel, he set me upon a very high mountain, by which was the frame of the city on the south ( Eze 40:1-2 ).
So there is a very new high mountain that rises up there in Israel in the area of Jerusalem.
And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and with a measuring reed; he stood in the gate. And the man said unto me, Son of man, behold with your eyes, and hear with your ears, and set your heart upon all that I will show you; for to the intent that I might show them unto thee you have been brought here ( Eze 40:3-4 ):
So he meets the man who introduces himself and says, “Now, pay careful attention to all these things I’m going to show you, because for this purpose you’ve been brought here.”
and then declare all that you see to the house of Israel ( Eze 40:4 ).
So in these passages we are dealing in the Kingdom Age and with the house of Israel. We are not dealing with the church. And really this temple that is to be built and its worship is not related to the church, but it is related to Israel in the Kingdom Age. And so it is to be related to the house of Israel.
Now behold there was a wall on the outside of the house round about, in the man’s hand a measuring reed of six cubits long [the cubit is about eighteen inches, ten feet] by the cubit and a handbreadth [so about twelve feet]: he measured the breadth of the building, one reed; and the height, one reed. Then he came to the gate which looked toward the east ( Eze 40:5-6 ),
Now you notice down on the bottom of your diagram we’ve drawn here the gate towards the east. We’ve only drawn three steps; there are seven steps leading up into that gate. And the gate itself becomes a corridor, because on either side you have these rooms that go along and then the area known as the pavement, sort of a porched portico, arched, porched area that is in the pavement there. And it describes the porch and the arches and the various carvings of the cherubim that are upon these arches and on these posts.
Now, I’m not going to try to go through and follow this all with you. It gets very laborious, and therefore I’m going to allow you that opportunity if you so desire to get the thing in your mind to take the diagram that we have prepared for you and as best you can, follow it through, read it out, and see if you can more or less figure this whole thing out.
You have the inner court in verse Eze 40:27 toward the south. Now you’ll notice that there are gates that come in on three sides. Both into the outer court area here and then in three more gates corresponding with the outer gates into the inner court area. Those steps coming into the outer court area are seven steps upward. Coming into the inner court there are eight steps. So you are coming from a lower plane, rising to a higher plane, and then the temple house is yet on a higher level. So the whole thing is ascending up. But you have the three gates, no gate to the west. But there are gates to the east, to the north, and to the south, but none coming from the west. And so you come in through these gates into the outer chamber and then up through the steps into the inner court.
Now, only a certain group were allowed on into the inner court–those that were making the sacrifices themselves. You’ll find the altar of burnt offering in the middle of the inner court, and then on the west side you find the temple house itself and the holy place within the temple house. The holy place being twenty by twenty, or about a forty-foot cube area.
Now, as you go into these measurements, you’ll find that they are, many of them, in multiples of twelve, which I’m sure has some significance. But just what the significance is I cannot tell you for sure. Because I don’t know. There’s a lot of things that people can read into things. I would rather not read things into it, but just read it as it is and that which I understand tell you; that which I don’t understand just let you know that I don’t understand it, what its significance or whatever. But I’ve noticed in going through many multiples of twelve.
“
Fuente: Through the Bible Commentary
Eze 40:1-49
Eze 40:1-49
Part IV
Ezekiel 40-48
We are treating this final section of nine chapters lying at the end of Ezekiel as a unit, as have most of the scholars we have consulted. Furthermore, no very detailed study of the line by line descriptions given herein shall be attempted. Most of the sources we have consulted devote only a few paragraphs to the whole section; and those who have devoted fifty or sixty pages have usually presented nothing of very great interest.
What we have here is a very detailed description of a magnificent physical Temple, somewhat loosely patterned after the Temple of Solomon, only much larger, complete with special living quarters for priests, and an elaborate system of animal sacrifices and other material offerings, along with the faithful observance of New Moons and Sabbaths, the whole picture rivaling the Book of Leviticus itself.
Not just a chapter or two, but all nine of chapters 40-48 are devoted to practically nothing else except that Grand New Temple in Jerusalem which God promised would be built following Israel’s return to Palestine and the times of the salvation of Israel.
An important fact bearing upon our study of this is the fact that no such Temple was ever built, and there is no indication whatever that it will ever be built. If indeed God promised that it would be built, just as it seems in this section, then the sinfulness and continued hardening of Israel as mentioned by Isaiah prevented it, in keeping with the Grand Condition presented by Jer 18:7-10, along with the Chosen People’s rejection of Christ, which led to the formation of the New Israel and the total abandonment of any need whatever for physical temples. Speaking of the New Israel, which God most surely established, what earthly use could God have for the Old Israel in times subsequent thereunto?
The whole system of worship which Ezekiel foresaw in this passage exhibits no compatibility whatever with Christianity.
(1) The very idea of a physical temple is repugnant to Christianity. “God dwelleth not in temples made with hands” (Act 7:48). There will not even be a Temple in heaven itself.
(2) Animal sacrifices and other material sacrifices for sins are a total contradiction of the Holy Truth that, “The Blood of Jesus Christ His Son cleanseth us from all sins” (1Jn 1:7). “It is impossible that `the blood of bulls and of goats should take away sin” (Heb 10:4).
(3) The special chambers for priests receive a great deal of attention in this section; but such physical quarters for a separate priesthood have no relevance whatever to Christianity. All Christians are “priests unto God.” a royal priesthood at that; and there are simply not going to be any distinctions whatever such as those provided for in this vision of a physical temple (1Pe 1:6; Rev 1:6, KJV).
(4) Note that Ezekiel’s Temple is the one in which God shall dwell forever (Eze 43:7). God’s Spirit entered the Holy Temple of his Church, the New Israel of God, on the First Pentecost after the resurrection of Jesus Christ, with that same tremendous sound “of the rushing mighty wind,” and with the forked flames as of fire sitting upon each one of the Twelve Apostles (Acts 2). Therefore, in this particular at least, Ezekiel’s Temple is nothing less than the Church of Jesus Christ. Certainly, God never entered a temple that was never built. The sound of the rushing mighty wind was the same sound heard when God left the Jewish temple because of the sins of Israel (Ezekiel 10-11).
(5) Observance of New Moons and Sabbaths appear in this section as forms of worship; but Jesus Christ himself took the sabbaths out of the way, nailing them to his cross (Col 2:14). In the same passage, an Apostle warned Christians against the observance either of New Moons or sabbaths.
(6) In the situation presented here in Ezekiel, all worship is centered in Jerusalem. As far as Christianity is concerned, such a proposition is absurdly ridiculous. Jesus Christ enlightened the Samaritan woman with the truth that neither in Gerizim nor in Jerusalem would men worship God, but they would worship in Spirit and in Truth (Joh 4:22 ff).
In this light, it appears that little, if any, of these last nine chapters has much application to Christian students.
With regard to the interpretation of this final section, Halley stated that, “It is a prediction of the Messianic Age; but some interpret it literally, as meaning that the Twelve Tribes will one day again inherit Palestine, that they will be distributed as here indicated, and that the Temple will be rebuilt literally in all particulars as here specified, and that literal animal sacrifices will again be offered.” We cannot possibly accept such a literal interpretation.
The literal dimensions given here are, to say the least, quite impractical. “The square of the Temple given in Eze 42:20 is six times as large as the circuit of the wall encircling the old Temple. The city of Jerusalem, here has an area between three and four thousand square miles (about ten times the square miles within the Houston city limits). This is about as large as all of Judea west of the Jordan river.”
There are several particulars in which the Messianic Kingdom (or Church of God) is clearly prophesied: (1) God’s dwelling in the New Temple (the Church); (2) the immense size of the New Institution; (3) the presence of all the tribes of Israel (the Ten tribes especially, who must be identified with the Gentiles following their loss to Assyria) indicates the unity of all men, Jews and Gentiles alike in Christ Jesus. It appears impossible to suppose any literal resurrection of the Ten Tribes. The only restoration they ever received, or ever can receive, is in the redemption “in Christ” of individuals such as “Anna” (Luk 2:36).
As for the reason why such a material Temple was prophesied for Israel upon their return from Babylon, we can by no means be sure. It could very well be that, IF Israel had returned en masse as God intended, and IF they had truly rallied to God, believing and obeying him, that such a magnificent edifice would indeed have been built. Since no such pre-conditions ever were fulfilled, God did not build it, nor allow it to be built. In any case, such a vision of so grand a Temple would have served to encourage and motivate Israel’s return; and that might have been God’s sole reason for giving the vision. We cannot pretend to know.
The appearance of animal sacrifices, and other elements, in this vision make it absolutely impossible to suppose that it could ever have been conceived of as having any utility whatever after the appearance of the Son of God, the Dayspring from on High, who was destined to rescue and save his people from their sins.
THE RECORD OF WHAT THE VISION PROPHESIES
Eze 40:1-49
The date. “This was fourteen years after the fall of Jerusalem.” “This was April 28,523 B.C.” There was the vision of the man measuring the east gate (Eze 40:6-19). Measuring the north gate (Eze 40:20-23). Measuring the south gate (Eze 40:24-31). More on measuring the east gate (Eze 40:32-34). More on measuring the north gate (Eze 40:35-43). Description of the chambers (Eze 40:44-47). Description of the porch (Eze 40:48-49).
The Architecture of the New Temple
Eze 40:1 to Eze 42:20
Open It
1. What are some of the more impressive examples of architecture that you have seen?
2. How difficult would it be for you to find your way around your home blindfolded?
Explore It
3. What was the specific time of Ezekiels vision of the temple? (Eze 40:1)
4. Whom did Ezekiel meet when God transported him to Jerusalem in a vision? (Eze 40:2-3)
5. What instructions did the man have for Ezekiel before they set out on their exploration? (Eze 40:4)
6. What was impressive about the wall that surrounded the temple Ezekiel saw? (Eze 40:5)
7. What are some examples of how detailed Ezekiels description of the east gate area becomes? (Eze 40:6-16)
8. What did the man do each time he stopped at the outer court, the north gate, and the south gate? (Eze 40:17-27)
9. What sorts of rooms did Ezekiel see before he actually came into the temple? (Eze 40:28-47)
10. What was at the center of the temple structure? (Eze 40:48 to Eze 41:15)
11. How were the internal parts of the temple decorated? (Eze 41:16-26)
12. What important activity was to take place in the side rooms around the temple? (Eze 42:1-13)
13. What specific regulations were given with regard to the priests garments inside and outside the temple? (Eze 42:14)
14. How was the whole temple area kept distinct from the “common” parts of the city? (Eze 42:15-20)
Get It
15. Why do you think the exiles to whom Ezekiel spoke might have “eaten up” every detail of his description of the temple?
16. What point did the temple buildings and worship practices make by separating the holy from the common?
17. In what respect was Ezekiel a “servant” of the exiled people of Israel?
18. If someone could bring you a blueprint of heaven, what details would you want it to include?
19. How would you describe heaven to someone unfamiliar with the Bible?
Apply It
20. How could you express your gratitude for the care that has gone into the planning and maintenance of your place of worship?
21. How can the prospect of a new heaven and a new earth inspire you in a specific problem you are presently facing?
Fuente: Old and New Testaments Restoration Commentary
This final section must be studied in relation to all that has immediately preceded it, wherein the spiritual restoration and cleansing of the people had been foretold. The picture of the restored order of worship results therefrom. It is a little difficult to distinguish between the material and the spiritual in Ezekiel’s description in this last part. It is clear that the new condition will be characterized by such fellowship with the eternal and spiritual orders as to be completely under their dominion.
The prophet’s description of the new Temple commenced with the courts. In the first paragraph is a general description of the outer courts. It deals, first, with the wall which surrounded the whole Temple buildings, with the gate on the east, through which Jehovah would enter as He returned to the Temple; with the lodges, and then with the outer court and the buildings connected with it.
Still dealing with the Temple courts, the prophet now described the inner. The gates of these corresponded with those of the outer court, and are described, with the lodges and the arches. Within this inner court were the arrangements for the sacrificial ceremonies, the tables and books. Therein also were the chambers for the singers and the priests. The measurement of the court was given, and the fact that the altar, stood therein. Finally, the prophet described the porch of the house itself, giving its dimensions, and referring to the two pillars, which undoubtedly responded to the two named Jachin and Boaz in the temple of Solomon.
Fuente: An Exposition on the Whole Bible
Chapter Forty
The Vision From The Mountain-Top
A careful comparison of this new portion of our book with Rev 21:9-27; Rev 22:1-5 will give us a better understanding of the true character of the chapter now before us. In the book of The Revelation the climax is reached when the holy city, the new Jerusalem, is seen coming down from God out of heaven. This is a symbolic picture of the future of the Church of this dispensation, of all who have died in Christ during past ages, and in the tribulation period -all these will have their part in the heavenly city. We read in Rev 21:9, There came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. Then we are told, He carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God (21:10). In Ezekiel 40 the prophet tells us that in the visions he was taken up into a very high mountain, and there he beheld the frame of a city on the south. This, it seems to me, should make it clear that we are not to take Ezekiels vision too literally, but just as the vision of the heavenly Jerusalem is very largely symbolic, so is the vision of the earthly Jerusalem given in these chapters.
Our comments will be necessarily brief, for there is much in connection with the vision which we frankly admit we do not understand fully; nevertheless, there are certain outstanding things that demand our attention, and which were intended by God to speak to the hearts and consciences of His people of old as well as to us. We would remind ourselves again that all Scripture is given by inspiration of God and is profitable. Therefore, these chapters are not lacking in importance for us today even though we may not be able to trace all that is in them in the way that restored Israel will be able to do in the coming day.
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 Jehovah was upon me, and He brought me thither. In the visions of God brought He me into the land of Israel, and set me down upon a very high mountain, whereon was as it were the frame of a city on the south. And He brought me thither; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee; for, to the intent that I may show them unto thee, art thou brought hither: declare all that thou seest to the house of Israel-vers. 1-4.
The last dated prophecy was that found in chapter 32:17, the twelfth year, in the fifteenth day of the twelfth month (ver. 1). The present prophecy was given thirteen years later, in the five-and-twentieth year of Israels captivity, fourteen years after Jerusalem had fallen. Many stirring events had taken place in the meantime, and thousands who had heard the previous prophecies had now passed away; but Ezekiel was still preserved of God and once more called upon to give a message from the Lord. This time it was in connection with the coming glory when Jehovahs worship would be re-established in the land, and the Lord Himself would manifest His presence among His people. In the visions of God, Ezekiel, who was dwelling in Babylon, was brought into the land of Israel, and he found himself upon a very high mountain; possibly Mount Hermon is meant, though there is no definite identification. As Ezekiel looked down he saw the frame of a city on the south. A man of brilliant appearance like burnished brass, stood by with a line of flax and a measuring reed in his hand. This recalls the vision of Zechariah (2:1) where he saw a man with a measuring line in his hand about to measure Jerusalem, and also that of John (Rev 11:1) where a reed was given to him like unto a rod that he might measure the temple of God and the altar and them that worship therein. Then in Rev 21:15 John beheld an angel with a golden reed with which to measure the new Jerusalem, its gates and walls. The suggestion of course in each instance is the recognition of that which belongs to God, whether for earth or for heaven.
The man with the reed said to the prophet, Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee; for, to the intent that I may show them unto thee, art thou brought hither. It is very evident, then, that there was something of great importance in the vision which he was to behold and which he was to declare to the house of Israel.
And, behold, a wall on the outside of the house round about, and in the mans hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed. Then came he unto the gate which looketh toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad. And every lodge was one reed long, and one reed broad; and the space between the lodges was five cubits; and 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 measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was toward the house. And the lodges of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side. And he measured the breadth 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. And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door. He made also posts, threescore cubits; and the court reached unto the posts, round about the gate. And from the forefront of the gate at the entrance unto the forefront of the inner porch of the gate were fifty cubits. And there were closed windows to the lodges, and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon each post were palm-trees-vers. 5-16.
To the average reader all this detailed information in regard to the wall and gates of the temple of Jehovah is of very little interest no doubt; but when we remember that there is something significant in all the numbers of Scripture, and that God has not permitted anything to enter into His Bible which is not for edification, we shall realize that there is much here worthy of our careful study, even though we may not comprehend all its import.
Mr. John Bloore, an architect, has shown that everything here and in the chapters that follow can be reproduced according to scale in such a way that any architect or master-builder could follow every detail of it on a blueprint, and thus produce a magnificent building worthy of the object for which it would be erected: namely, a sanctuary for Jehovah. Whether or not the future temple in Jerusalem will be built according to these specifications we do not pretend to say, but if we think of it all as symbolic, still it must impress our hearts with the wonder and the glory of the temple that God has in mind for the future. As we study, remembering that Jehovahs sanctuary on earth is a type of the sanctuary above, we may get a better understanding of our Lords words, In My Fathers house are many mansions (Joh 14:2).
The various chambers mentioned here and in the following chapters were intended for the accommodation of the priests officiating at given periods in the temple service. It is of these our Lord speaks as typifying places of rest in the Fathers house above. The ornamentation of palm-trees suggests victory over every evil force, for the vision looks on to the time when Jehovah will be supreme throughout all the earth, and all the world will recognize His matchless power.
Then brought he me into the outer court; and, lo, there were chambers, and a pavement made for the court round about: thirty-chambers were upon the pavement. And the pavement was by the side of the gates, answerable unto the length of the gates, even the lower pavement. Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, both on the east and on the north-vers. 17-19.
Comment on these verses is almost needless as they simply give forth information in regard to the thirty chambers for the priests, to which we have referred above. As we read on, however, we will find ourselves more and more impressed with the glory and the grandeur of the vision. As Ezekiel gazed upon it, it must have been to him a marvelous picture indeed of that which Jehovah had in store for His people.
And the gate of the outer court whose prospect is toward the north, he measured the length thereof and the breadth thereof. And the lodges thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. And the windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate whose prospect is toward the east; and they went up unto it by seven steps; and the arches thereof were before them. And there was a gate to the inner court over against the other gate, both on the north and on the east; and he measured from gate to gate a hundred cubits-vers. 20-23.
The prophets gaze was directed to the gate of the outer court looking toward the north. As he looked upon it and meditated on its size and prospect he saw emphasized the windows and the palm-trees. Next, his attention was focused upon the gate whose prospect is toward the east, which is the place of the sunrising, from thence the glory was to appear and enter the temple, consecrating it to Jehovah.
And he led me toward the south; and, behold, a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits. 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. And there was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits-vers. 24-27.
Turning next toward the south, Ezekiel beheld another gate, and his guide measured the posts and the arches, directing his attention to the windows and the ascent, particularly noting again the palm-trees, symbol of victory, and thus impressed upon Ezekiel the spaciousness of the temple area, which was intended to signify the link yet to be established between Jehovah and the entire world. Further details are given in verses 28 to 31.
Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures; and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad. And there were arches round about, five and twenty cubits long, and five cubits broad. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof: and the ascent to it had eight steps-vers. 28-31.
As we ponder these words we are impressed with the magnificence of the cloisters in which we can almost see by sanctified imagination the white-robed priests of the Lord, walking about.
And he brought me into the inner court toward the east: and he measured the gate according to these measures; and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps-vers. 32-34.
It is now the inner court to the east which is before Ezekiels eyes, and there, too, he beholds places for the lodging of the priests, spacious and adorned with palm-trees as in the other parts of the great building.
And he brought me to the north gate: and he measured it according to these measures; the lodges thereof, the posts thereof, and the arches thereof: and there were windows therein round about; the length was fifty cubits, and the breadth five and twenty cubits. And the posts thereof were toward the outer court; and the palm-trees were upon the posts thereof, on this side, and on that side-and the ascent to it had eight steps-vers. 35-37.
Again the guide turns to the north gate and takes the measurements of different parts of the building in that section. That all these measurements have a certain mystical significance I think is unquestionable, although it may not be easy to see always just what that significance is; but we cannot help but notice the frequent use of the number fifty, and of five and twenty. These numbers are connected with responsibility: fifty, of course, is the jubilee number; the fives and twenties that make it up point to the fulfilment of responsibility toward God-a responsibility which no one has ever completely been able to meet, but which has been met for us in all its fulness by our blessed Lord.
And a chamber with the door thereof was by the posts at the gates; there they washed the burnt-offering. And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering. And on the one side without, as one goeth up to the entry of the gate toward the north, were two tables; and on the other side, which belongeth 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, whereupon they slew the sacrifices. And there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments wherewith they slew the burnt-offering and the sacrifice. And the hooks, a handbreadth long, were fastened within round about: and upon the tables was the flesh of the oblation-vers. 38-43.
These verses raise a question which has perplexed many, and which perhaps may never be satisfactorily settled until the day when the full meaning of the vision is made known. The question is, Are sacrifices and offerings to be reinstituted at Jerusalem in the coming day? That this will be the case during the great tribulation there can be, I think, no question; otherwise there would be no meaning to the words referring to the compact with the Beast, that in the midst of the week he shall cause the sacrifice and the oblation to cease (Dan 9:27). But will these sacrifices be renewed in the millennial temple, and will they be carried on throughout the kingdom age? I cannot conceive of such a possibility. The truth revealed in the Epistle to the Hebrews will not be lost sight of in that age. The one offering of our Lord Jesus Christ has set aside completely all the offerings of the legal dispensation: therefore, may we not take it for granted that in this vision of Ezekiel, while it was necessary to picture spiritual realities in connection with the redemptive work of Christ by the sacrifices such as were still being offered at that time, yet when the fulfilment of all prophecy takes place Israel will understand for the first time the real meaning of the work of Christ and see how it answers antitypically to all the offerings that were prescribed under the law.
And without the inner gate were chambers for the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south; one at the side of the east gate having the prospect toward the north. And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house; and the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok, who from among the sons of Levi come near to Jehovah to minister unto Him. And he measured the court, a hundred cubits long, and a hundred cubits broad, foursquare; and the altar was before the house-vers. 44-47.
The outstanding thought in the present section is that in the day of Israels future blessing there will be, as in the time when Solomons temple was built, a special group who will be appointed to lead the praises of the people of God: therefore, we have certain cham- bers for the singers in the inner court. It is a blessed thing, even in this age, when the singers find their place of residence in the inner court. Alas, so often it is otherwise. People may sing like angels and yet know little of dwelling in the presence of the Lord.
The sons of Zadok, who are pictured as having charge of the altar, will be leaders in spiritual things in that coming age, in accordance with the promise that God made so long ago when He set aside the family of Eli and promised He would raise up a faithful priest whom He found among the sons of Zadok.
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: and the breadth 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 breadth eleven cubits; even by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side-vers. 48, 49.
The last verses have to do with the porch of the house and its posts or pillars, also the stairway ascending to it. On this we have no special comment to make. A deeper understanding of divine things might lead us to expound more fully what the Spirit of God has hidden here, but we do not pretend to have that apprehension at present.
Fuente: Commentaries on the New Testament and Prophets
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 Israels 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:
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 Ezekiels 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)
Fuente: Gaebelein’s Annotated Bible (Commentary)
In the five: On Tuesday, April 20. Eze 1:2, Eze 8:1, Eze 29:17, Eze 32:1, Eze 32:17
after: Eze 33:21, 2Ki 25:1-30, Jer 39:1-18, Jer 52:1-34
selfsame: Exo 12:41
hand: Eze 1:3, Eze 3:14, Eze 3:22, Eze 11:24, Eze 37:1, Rev 1:10
Reciprocal: 1Ki 6:2 – the house 1Ki 18:12 – the Spirit of the Lord Psa 87:3 – Glorious Isa 29:22 – Jacob shall Isa 54:11 – I will lay Eze 3:12 – spirit Eze 11:1 – the spirit Eze 20:1 – in the seventh Eze 24:1 – the ninth year Eze 33:22 – the hand Eze 43:11 – show them Rom 11:26 – all Eph 2:21 – all Rev 11:1 – Rise Rev 21:10 – he carried
Fuente: The Treasury of Scripture Knowledge
General remarks. The last 9 chapters of Ezekiel form a group that has been considered to be among the most puzzling passages in the Old Testament. In matters of “doctrine” or conclusions as to the persona! conduct of man in relation to God no uninspired writer should be regarded as an “authority. The use that may and should be made of such writers is to seek their assistance In learning the facts and truths that pertain t.o the meaning of language that is used by the inspired writers. This is especially Important as it pertains to statements that depend for their meaning upon history, and on lexicon authority as to the meaning of foreign words. I have consulted some half dozen such works with regard to the chapters now before us. Some of them insist on attaching a great deal of spiritual significance to them as being a picture of things pertaining to Christ and his church, even reaching over into the eternal age. Doubtless there will be found to be some parts of the group that may properly be so interpreted, and when I am convinced that such is the case I shall make my comments accordingly.
There is one point on which all of the mentioned writers agree, and that Is that the chapters as a whole are an ideal prediction of the reconslruction period after the 70-year captivity, particularly including the rebuilding of the temple. I believe they are correct in that matter and shall make my comments from that viewpoint. In studying descriptive compositions that are admittedly ideal and figurative, we should be careful not to make a literal application of the various statements. In symbolic language it is permitted lo picture conditions that would even be impossible if taken literally. (See the comments on the first chapter of this book.) This use of illustrative speech is done in par-ables, in which certain actions or cir-cumstances may he supposed that never did or perhaps never could actually happen, in order to compare some spiritual or moral principle that could occur. One purpose in making these extremes and physically impossible descriptions of things is to give emphasis to the facts and truths they are really intended to represent. Doubtless there will be other observations come to mind as we proceed with the chapters before us that could properly have been included in this introduction. However, I shall very earnestly insist that the reader go over this general statement a number of times before entering into the study of the verses, taking speciat interest in its several remarks and considering the whole composition as a KEY to the chapters.
Eze 40:1. This verse establishes the date of the present prediction. To understand it we must again refer to the three divisions or stages by which the great 70-vear captiivty was accomplished, for the people of Judah were not taken in Babylon all at the same time. (See comments on the 24th and 25 chapters of 2 Kings In volume 2 of this Commentary.) Ezekiel was taken at the second stage which was 11 years before the city ims smitten at the early stage. It is a simple case of addition to see that an event that came 14 years after the third stage would he 25 years after the second, which the prophet terms our captivity because he was taken to Babylon at that time.
Fuente: Combined Bible Commentary
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).
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 5×5 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 (7×2), 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 40×20 cubits; this is the holy place. The third compartment is “the holy of holies,” 20×20 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 80×100 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 20×10 cubits, here 20×11, 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 (5×12) cubits, but this may be also 6×10. 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 (5×5) 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 100×20, and so having an area of 2,000 square cubits, or a total of 6,000. The extreme measurement of the house is 60×100, 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 300×100. 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 12×2, 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 = 7×2.
Temple entrance, 10 cubits = 5×2.
Entrance to the Holy of Holies, 6 cubits = 3×2.
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.}
Fuente: Grant’s Numerical Bible Notes and Commentary
THE MILLENNIAL TEMPLE
These chapters give a picture of the restored temple at Jerusalem during the Millennium, and of the worship of the Messiah when He shall exercise sway from that center to the ends of the earth.
Beginning with Eze 40:1-5, we have an introduction to the subject: (1) the location and the opening vision (the vision is of a city on the south); (2) a man with a measuring rod; (3) a building surrounded by a wall (Eze 40:5).
In Eze 40:6-16 the measurement of the east gate, the threshold, posts, porches, chambers, entry, pillars, etc. Following this (Eze 40:7-23), the outer court, the north gate and details corresponding to the preceding. Then the south gate with its appurtenances, and so on to Eze 40:38. In Eze 40:38-43 we have a description of the cells and entrances, the tables of stone for slaying the offerings, the inner cells for the singers (Eze 40:44-47), and finally the measuring of the porch (Eze 40:48-49).
In chapter 41 the prophet views the house itself, and in chapter 42 he sees the cells or chambers for the priests (Eze 41:1-12). This is followed by regulations as to eating, dressing of the priests (Eze 41:13-14), the chapter closing with a general summary.
In chapter 43, a more august sight presents itself, the Shekinah, the visible glory of Jehovah is seen returning to dwell in the midst of His people (Eze 43:1-5). The force of this is clear enough. It is the sign of Gods return to Israel which He had left since the time of their captivity in Babylon. When it left, Israel, or the Jews, ceased to be His recognized people, but when they are taken up again under the Messiah the glory comes back (Eze 43:6-9).
Following this we have the measurement of the altar, and statutes for the offering of burnt offerings and the sprinkling of blood (Eze 43:13-17). But why is this, if we are dealing with millennial conditions? While Israel is to return to the land, and be converted and blessed, it will be still as Israel, not as Christians. In the present dispensation all believers, both Jews and Gentiles, belong to Christ in heaven, where such differences are unknown, but when this prophecy is fulfilled, and Christs reign begins on earth, the distinction will be again resumed, though now for blessing, and not for cursing, as of old. He quotes verses 18-27 as decisive of this, since in these chapters we hear of priests and Levites and the seed of Zadok entrusted with the duties of the altar.
Speaking of the offerings, they will be memorial, looking back to the cross, as under the old covenant they were anticipatory, looking forward to the cross. In neither case have animal sacrifices power to put away sin (Rom 3:25; Heb 10:4).
FIVE VIEWS OF INTERPRETATION
There are five interpretations of these chapters:
1. Some think they describe the temple at Jerusalem prior to the Babylonian captivity, and are designed to preserve a memorial of it. But the objection is that such a memorial is unnecessary because of the records in Kings and Chronicles; while the description is untrue because in many particulars it does not agree with that in the books named.
2. Some think these chapters describe the temple in Jerusalem after the return from the seventy years in Babylon, but this cannot be, because there are more marks of contrast than likeness between the temple here described and that.
3. Some think they describe the ideal temple which the Jews should have built after the seventy years return, and which they never realized. But this lowers the character of the divine Word. Why should this prophecy in Ezekiel have been given if it was never to be fulfilled?
4. Some think this temple in Ezekiel symbolizes the spiritual blessings of the church in the present age. But this appears unlikely, because even those who hold the theory cannot explain the symbolism of which they speak. Moreover, even as symbolism it leaves out several important features of Christianity, such as the atonement and intercession of the high priest.
5. The last view is that in the preceding comments, that we have here a prediction of the temple that shall be built in the millennial age. This appears a fitting and intelligent sequel to the preceding prophecies. A strong objection to it exists in that sacrifices and feasts are referred to, which seem contradictory to Christianity. But it should be remembered that Christianity is not meant, but a new dispensation with Israel on the earth while the church is in the air with Christ. This involves changes of immense magnitude.
An Architects Testimony.
While lecturing in Edinburgh, the author received a communication from G.S. Aitkin, Esq., an architect of that city, who had studied this vision of the temple from a technical standpoint, and made a plan of it, finding a place for every measurement referred to.
The two points he settled were, first, as to the meaning of Eze 40:14, which he found referred to a girth measurement. This fixed the position of the outer gates in relation to the enclosing walls, and so determined the position of all the other parts following. The second point, that the five hundred cubit or reed dimension (Eze 42:15-16) was also girth and not linear dimensions, as hitherto maintained. The following is an extract of a paper prepared by him on the subject for the Transactions of the Royal Institute of British Architects:
In the fourteenth verse of the fortieth chapter is mentioned the measurement that fixes the projections of the gate in relation to the enclosing walls; and as will be afterwards seen, the ultimate form and dimensions of the entire enclosure. Hitherto Ezekiel had been describing linear measurements, but now the expression Post of the court round about the gate may be taken to imply that the prophets companion made a girth measurement from the post of the court on one side right round the gate to the post of the court on the other side of 60 cubits. By deducting the girth of the porch, which is 45 cubits (see authors plan from A to B) from this 60 cubits 15 remain, or 7 1/2 cubits for each shoulder.
The measurements of the buildings within the temple courts being completed, Ezekiel is brought through the eastern gate to the outside of the enclosing north, south, east and west wall, which are measured in his presence, and found to be 500 reeds, or, as corrected by the LXX, 500 cubits each.
To meet this statement, Hastings Bible Dictionary represents the temple area as enclosed with a straight lined wall, which, unbroken in outline, necessarily leads to so large an internal area as to require a greater number of courts than the inspired record allows.
The authors plan, on the other hand, measuring around the broken outline which is obtained by adding the porches and the Peoples Sacrificial Kitchen, 40 x 30 internally (46:22), or (adding thickness of wall) 52 cubits by 42 cubits externally, secures the desired dimensions of 500 cubits for each side, the Priests Kitchens (Eze 46:19-20) being substituted on the west side for the porches of the other three sides.
If this exegesis is correct, it is a further confirmation that the vision was the result of divine inspiration. Mr. Aitken did not understand what the intrinsic meaning of the whole passage might be, but it occurred to him, after listening to an exposition of the book by the present author, that it might refer to the future rebuilding of the Jewish temple at Jerusalem.
QUESTIONS
1. What picture is given in these chapters?
2. How is Eze 43:1-5 to be explained?
3. Explain Eze 43:13-17 of the same chapter.
4. Name the five views of the interpretation of the whole vision.
5. What is the position taken by the architect quoted?
Fuente: James Gray’s Concise Bible Commentary
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 Zedekiahs reign commenced from Jehoiachins 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 Jehoiachins 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 prophets 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eze 40:1. In the five and twentieth year of our captivity. When the pious jews were dispirited, the Lord revived them with the hopes of a better temple than that which Solomon had built. This which Ezekiel now saw, in the visions of God, was of larger dimensions than the whole of old Jerusalem, and the city which he saw was larger than the whole land of Canaan. Consequently, it must be understood of the New Jerusalem, mentioned in the Revelation, a spiritual city and temple, which shall be the future abode of the church; and all the nations, washed and sanctified, shall enter her gates and her courts with songs. God shall wipe away all tears from their eyes, and sorrow and sighing shall flee away.
This glorious vision was evidently designed to raise the hopes of the captive jews, to excite in them a suitable contrition for sin, and reformation of manners. They should yet have a city and a temple, which though not equal to Solomons in outward splendour, should nevertheless be a type of the Messiahs temple, and of the city of God. They rejoiced at the idea of restoration by Cyrus; but as it is usual with the prophets to make a transition to Christ, so here, Ezekiel describes equal portions for each of the twelve tribes, who never did and probably never will return. We must therefore speak of the evangelical Zion, which comprises the patriarchs, the prophets, the apostles, with the jewish and gentile converts of every age. Those who think that Solomons temple was principally kept in view by Ezekiel, greatly betray their ignorance of sacred literature. The numerous courts, each of which would hold a nation; the porticos, the gates, the chambers, the pillars, the fountain or river, the paradise of medicinal trees, &c., are altogether superior to any thing which the first temple could boast. Many of the rabbins are therefore anxious to refer Haggais words to Ezekiels temple. The glory of this second house shall be greater than the glory of the former. Hence also we are not to stop in the dark and troublesome age of Zerubbabel, but are to look for the illustration of this glorious temple and holy city in the twenty first and twenty second chapters of the Revelation, which are obviously a continuation of Ezekiels prophecy.
Here an objection may be made which seems unanswerable; that if this vision respect Christs kingdom, and if Christ be the end of the law, and has abolished carnal ordinances by his death on the cross, why is there throughout the whole vision a continual reference to the law, and in the forty fifth chapter a full ritual, not only of peace-offerings, but also of sin- offerings prescribed at large.
It is replied, as in the note on chap. 38., that the jews will be gathered when but partially converted. Consequently, in their earthly sanctuary, which was ever regarded as a figure of the heavenly, they will be indulged for a time in their offerings, as Moses has enjoined. But after they shall see the glory of the Lord, filling the mercy-seat in his spiritual Zion, as head of the church, the shadow shall give way to the substance, and they shall worship him in spirit and in truth, knowing him then to be one substance with the Father.This satisfies my mind; and I do regard these nine chapters, with the two preseding ones, as full of glorious hope and comfort to the church.
Villaprandus, Capellus, Cornelius Lipide, Polanus, Junius, Sanctius, and many others, have regarded them in the same view. Poole also, in his Synopsis of the critics, has selected eighty two folio pages from their works, with wood-cuts to illustrate the vision. In a word, this city and temple were not a model for the Jews to follow after their return from Babylon; nor yet for them to build after their recal from the present Roman dispersion; these works are too stupendous for mortals to achieve; it is a splendid view of the spiritual temple of Christ, which he fills with beauty and glory, reigning on the mercyseat, as in chap. 43. Nor ought it to escape observation, that if this be a spiritual temple, and the reign of Christ spiritual, though we may expect an inconceivable increase of grace in the church; yet we have no positive promise, nor any sufficient presumptive proof that our blessed Lord will personally reign a thousand years visibly among mortal men. A resurrection of the martyrs, and a spiritual reign of righteousness and peace, are the substance of all that is promised on that head.
Eze 40:2. A very high mountain. Not mount Moriah, for that was only a thousand cubits square, but the wall of this temple extended five hundred reeds, or two thousand yards. A reed is twenty four feet. It was three thousand in the square of the area, or about five thousand four hundred feet on each side of the wall. So the rabbins calculate, hoping to see this temple built on earth.
Eze 40:3. Like the appearance of brass. This is of a bright vivid colour. The angel who spoke to Ezekiel in this vision, however great and glorious in himself, is far inferior to the Logos or Messiah who commissioned him, as in the first chapters.
Eze 40:4. The man said unto me, Son of man. The angel or elder is stiled Ish; while Ezekiel is called Adam, having earth for his origin.
Eze 40:5. Six cubits long, by the cubit and a hand-breadth. The prophet explains what sort of cubit he means in the following delineation of the temple, viz. such a one as consists of six hand-breadths, or one hand- breadth over the cubit, used in Chaldea. Therefore the reed was thirteen cubits long, or nearly so.
Eze 40:11. The gate thirteen cubits. By the length of the gate Villaprandus understands the height, which he supposes to have been two reeds, or twelve cubits and a half high. But father Lamy explains the expression of the breadth of the walls on each side of the gate, which he supposes to be six cubits and a half.
Eze 40:14. He made also posts of threescore cubits. The angel made a delineation of the height of the columns which were to support the stories or rooms over the arch of the gate, and these were sixty cubits in height.
Eze 40:19. The inner court without, a hundred cubits. This compartment was surrounded with chambers, pillars, and a court. The court opened with a gate of thirteen cubits, as in Eze 40:11.
Eze 40:23. The gate of the inner court was over against the gate toward the north, and toward the east. This might be translated more plainly thus: The gate of the inner court was proportionable to the gate that was towards the north and towards the east.
Eze 40:24. He brought me toward the south. This presented another view of the temple with courts, chambers, and gates, exactly like those on the north. The palm-trees (the dates) were upon the posts, or capitals of the columns, as before. These beautiful branches represented the flourishing state of the church, as in Psalms 92.
Eze 40:32. The inner court toward the east. Here all the measurements are the same as the north and the south, but with this remarkable addition; eight large tables of hewn stone are placed two and two, outside the gate, on which were laid the instruments, with which they slew the burnt- offerings and the sacrifices.
Eze 40:42. Four tables. Hebrews levalah, not burnt-offerings, but as one goeth up to the gates, a table was placed on each side, for peace- offerings as well as for burnt-offerings. This verse proves that Ezekiel contemplated the rebuilding of the temple, and the offering of all the ancient sacrifices of the law, as Moses had commanded. But being four times bigger than the scite of Solomons temple, he must surely have had in view the spiritual temple, as in Isaiah 2. and Micah 4. A temple for all the gentile world, in which legal sacrifices are not named, or according to Daniel, when the daily sacrifice should cease: Dan 7:27. The measurements of the west are not described here, it being understood that they agreed with those of the other three; but the building on the west contained a new order of arrangements, as in the next chapter.
Eze 40:46. The sons of Zadok. They were deemed the family which had the fairest claims to the sacred mitre and breastplate. Hence we see a continual reference to the Mosaic law of rituals, because these were figurative of the evangelical church, and of the heavenly glory.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Ezekiel 40-48. The Temple.
Eze 40:1-4. It is worthy of note that the sketch starts with the old familiar phrases the hand of Yahweh was upon me and in the visions of God (cf. Eze 1:1-3). These phrases point to an ecstatic experience. It is highly improbable, though we need not say inconceivable, that the details of the sketch were flashed upon his inward eye in a trance. Doubtless for years his mind had been dwelling long and lovingly upon it; but there is nothing improbable in assuming that, in some sublime ecstasy, the vision rose before him as a whole, with all its parts compactly built together. It came to him on New Years Day, when his heart would readily fill with hope and with thoughts of new beginnings. He seemed to be transported to the hill on which Jerusalem stood, only it seemed of far more than its natural height, and on it was the structure of the Temple, which itself looked like a city. He was accompanied by a supernatural guide, prepared to take the measurements of the building, and the prophet was instructed to declare to his people what he saw.
Fuente: Peake’s Commentary on the Bible
40:1 In the five and twentieth year of our captivity, in the {a} beginning of the year, in the tenth [day] of the month, in the fourteenth year after the city was smitten, in the same day the hand of the LORD was upon me, and brought me there.
(a) 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.
Fuente: Geneva Bible Notes
1. The setting of the vision of the return of God’s glory 40:1-4
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Ezekiel dated the vision that comprises the final portion of the book as coming to him on April 19, 573 B.C., more than 12 years after his immediately preceding messages (cf. Eze 33:21-22). [Note: Parker and Dubberstein, p. 28.] This is the final dated prophecy in the book but not the last one that Ezekiel received chronologically (cf. Eze 29:17 to Eze 30:19). Ezekiel located this prophecy in time using two points of reference, in relation to the beginning of the Exile and in relation to the fall of Jerusalem. Perhaps he dated it so precisely since what this vision describes has been hard for many readers to accept at face value. Nevertheless the prophet affirmed that the Lord did indeed give it to him at this specific time.
If this vision came to Ezekiel on the tenth day of the first month of Israel’s religious calendar, their month Nisan, as seems likely, it arrived just before the Jews began preparing for Passover. The Jews had a religious calendar that began with Nisan (March-April; Exo 12:2) and a civil calendar, introduced later in Israel’s history, that began six months later with Tishri (September-October). We do not know if the exiles observed the Passover, but they certainly would have been thinking about it. If the vision came to Ezekiel in the first month of their civil calendar, on October 22, it would have come on the day of Atonement and the day the year of jubilee was proclaimed. [Note: Allen, Ezekiel 20-48, pp. 229, 235.] That day too would have been a fitting time for the reception of this vision. The subject of this vision would have encouraged the exiles that Yahweh would fulfill His purposes for their nation as they contemplated its history and His promises.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE IMPORT OF THE VISION
WE have now reached the last and in every way the most important section of the book of Ezekiel. The nine concluding chapters record what was evidently the crowning experience of the prophets life. His ministry began with a vision of God; it culminates in a vision of the people of God, or rather of God in the midst of His people, reconciled to them, ruling over them, and imparting the blessings and glories of the final dispensation. Into that vision are thrown the ideals which had been gradually matured through twenty years of strenuous action and intense meditation. We have traced some of the steps by which the prophet was led towards this consummation of his work. We have seen how, under the idea of God which had been revealed to him, he was constrained to announce the destruction of that which called itself the people of Jehovah, but was in reality the means of obscuring His character and profaning His holiness (chapters 4-24). We have seen further how the same fundamental conception led him on in his prophecies against foreign nations to predict a great clearing of the stage of history for the manifestation of Jehovah (chapters 25-32). And we have seen from the preceding section what are the processes by which the divine Spirit breathes new life into a dead nation and creates out of its scattered members a people worthy of the God whom the prophet has seen.
But there is still something more to accomplish before his task is finished. All through, Ezekiel holds fast the truth that Jehovah and Israel are necessarily related to each other, and that Israel is to be the medium through which alone the nature of Jehovah can be fully disclosed to mankind. It remains, therefore, to sketch the outline of a perfect theocracy – in other words, to describe the permanent forms and institutions which shall express the ideal relation between God and men. To this task the prophet addresses himself in the chapters now before us. That great New Years Vision may be regarded as the ripe fruit of all Gods training of His prophet, as it is also the part of Ezekiels work which most directly influenced the subsequent development of religion in Israel.
It cannot be doubted, then, that these chapters are an integral part of the book, considered as a record of Ezekiels work. But it is certainly a significant circumstance that they are separated from the body of the prophecies by an interval of thirteen years. For the greater part of that time Ezekiels literary activity was suspended. It is probable, at all events, that the first thirty-nine chapters had been committed to writing soon after the latest date they mentioned, and that the oracle on Gog, which marks the extreme limit of Ezekiels prophetic vision, was really the conclusion of an earlier form of the book. And we may be certain that, since the eventful period that followed the arrival of the fugitive from Jerusalem, no new divine communication had visited the prophets mind. But at last, in the twenty-fifth year of the captivity, and on the first day of a new year, he falls into a trance more prolonged than any he had yet passed through, and he emerged from it with a new message for his people.
In what direction were the prophets thoughts moving as Israel passed into the midnight of her exile? That they have moved in the interval-that his standpoint is no longer quite identical with that represented in his earlier prophecies-seems to be shown by one slight modification of his previous conceptions, which has been already mentioned. I refer to the position of the prince in the theocratic state. We find that the king is still the civil head of the commonwealth, but that his position is hardly reconcilable with the exalted functions assigned to the Messianic king in chapter 34. The inference seems irresistible that Ezekiels point of view has somewhat changed, so that the objects in his picture present themselves in a different perspective.
It is true that this change was effected by a vision, and it may be said that that fact forbids our regarding it as indicating a progress in Ezekiels thoughts. But the vision of a prophet is never out of relation to his previous thinking. The prophet is always prepared for his vision; it comes to him as the answer to questions, as the solution of difficulties, whose force he has felt, and apart from which it would convey no revelation of God to his mind. It marks the point at which reflection gives place to inspiration, where the incommunicable certainty of the divine word lifts the soul into the region of spiritual and eternal truth. And hence it may help us, from our human point of view, to understand the true import of this vision, if from the answer we try to discover the questions which were of pressing interest to Ezekiel in the later part of his career.
Speaking generally, we may say that the problem that occupied the mind of Ezekiel at this time was the problem of a religious constitution. How to secure for religion its true place in public life, how to embody it in institutions which shall conserve its essential ideas and transmit them from one generation to another, how a people may best express its national responsibility to God-these and many kindred questions are real and vital today amongst the nations of Christendom, and they were far more vital in the age of Ezekiel. The conception of religion as an inward spiritual power, moulding the life of the nation and of each individual member, was at least as strong in him as in any other prophet; and it had been adequately expressed in the section of his book dealing with the formation of the new Israel. But he saw that this was not for that time sufficient. The mass of the community were dependent on the educative influence of the institutions under which they lived, and there was no way of impressing on a whole people the character of Jehovah except through a system of laws and observances which should constantly exhibit it to their minds. The time was not yet come when religion could be trusted to work as a hidden leaven, transforming life from within and bringing in the kingdom of God silently by the operation of spiritual forces. Thus, while the last section insists on the moral change that must pass over Israel, and the need of a direct influence from God on the heart of the people, that which now lies before us is devoted to the religious and political arrangements by which the sanctity of the nation must be preserved.
Starting from this general notion of what the prophet sought, we can see, in the next place, that his attention must be mainly concentrated on matters belonging to public worship and ritual. Worship is the direct expression in word and act of mans attitude to God, and no public religion can maintain a higher level of spirituality than the symbolism which gives it a place in the life of the people. That fact had been abundantly illustrated by the experience of centuries before the Exile. The popular worship had always been a stronghold of false religion in Israel. The high places were the nurseries of all the corruptions against which the prophets had to contend, not simply because of the immoral elements that mingled with their worship, but because the worship itself was regulated by conceptions of the deity which were opposed to the religion of revelation. Now the idea of using ritual as a vehicle of the highest spiritual truth is certainly not peculiar to Ezekiels vision. But it is there carried through with a thoroughness which has no parallel elsewhere except in the priestly legislation of the Pentateuch. And this bears witness to a clear perception on the part of the prophet of the value of that whole side of things for the future development of religion in Israel. No one was more deeply impressed with the evils that had flowed from a corrupt ritual in the past, and he conceives the final form of the kingdom of God to be one in which the blessings of salvation are safeguarded by a carefully regulated system of religious ordinances. It will become manifest as we proceed that he regards the Temple ritual as the very centre of theocratic life, and the highest function of the community of the true religion.
But Ezekiel was prepared for the reception of this vision, not only by the practical reforming bent of his mind, but also by a combination in his own experience of the two elements which must always enter into a conception of this nature. If we may employ philosophical language to express a very obvious distinction, we have to recognise in the vision a material and a formal element. The matter of the vision is derived from the ancient religious and political constitution of the Hebrew state. All true and lasting reformations are conservative at heart; their object never is to make a clean sweep of the past, but so to modify what is traditional as to adapt it to the needs of a new era. Now Ezekiel was a priest, and possessed all a priests reverence for antiquity, as well as a priests professional knowledge of ceremonial and of consuetudinary law. No man could have been better fitted than he to secure the continuity of Israels religious life along the particular line on which it was destined to move. Accordingly we find that the new theocracy is modelled from beginning to end after the pattern of the ancient institutions which had been destroyed by the Exile. If we ask, for example, what is the meaning of some detail of the Temple building, such as the cells surrounding the main sanctuary, the obvious and sufficient answer is that these things existed in Solomons Temple, and there was no reason for altering them. On the other hand, whenever we find the vision departing from what had been traditionally established, we may be sure that there is a reason for it, and in most cases we can see what that reason was. In such departures we recognise the working of what we have called the formal element of the vision, the moulding influence of the ideas which the system was intended to express. What these ideas were we shall consider in subsequent chapters; here it is enough to say that they were the fundamental ideas which had been communicated to Ezekiel in the course of his prophetic work, and which have found expression in various forms in other parts of his writings. That they are not peculiar to Ezekiel, but are shared by other prophets, is true, just as it is true on the other hand that the priestly conceptions which occupy so large a place in his mind were an inheritance from the whole past history of the nation. Nor was this the first time when an alliance between the ceremonialism of the priesthood and the more ethical and spiritual teaching of prophecy had proved of the utmost advantage to the religious life of Israel. The unique importance of Ezekiels vision lies in the fact that the great development of prophecy was now almost complete, and that the time was come for its results to be embodied in institutions which were in the main of a priestly character. And it was fitting that this new era of religion should be inaugurated through the agency of one who combined in his own person the conservative instincts of the priest with the originality and the spiritual intuition of the prophet.
It is not suggested for a moment that these considerations account for the inception of the vision in the prophets mind. We are not to regard it as merely the brilliant device of an ingenious man, who was exceptionally qualified to read the signs of the times, and to discover a solution for a pressing religious problem. In order that it might accomplish the end in view, it was absolutely necessary that it should be invested with a supernatural sanction and bear the stamp of divine authority. Ezekiel himself was well aware of this, and would never have ventured to publish his vision if he had thought it all out for himself. He had to wait for the time when “the hand of the Lord was upon him,” and he saw in vision the new Temple and the river of life proceeding from it, and the renovated land, and the glory of God taking up its everlasting abode in the midst of His people. Until that moment arrived he was without a message as to the form which the life of the restored Israel must assume. Nevertheless the psychological conditions of the vision were contained in those parts of the prophets experience which have just been indicated. Processes of thought which had long occupied his mind suddenly crystallised at the touch of the divine hand, and the result was the marvellous conception of a theocratic state which was Ezekiels greatest legacy to the faith and hopes of his countrymen.
That this vision of Ezekiels profoundly influenced the development of post-exilic Judaism may be inferred from the fact that all the best tendencies of the restoration period were towards the realisation of the ideals which the vision sets forth with surpassing clearness. It is impossible, indeed, to say precisely how far Ezekiels influence extended, or how far the returning exiles consciously aimed at carrying out the ideas contained in his sketch of a theocratic constitution. That they did so to some extent is inferred from a consideration of some of the arrangements established in Jerusalem soon after the return from Babylon. But it is certain that from the nature of the case the actual institutions of the restored community must have differed very widely in many points from those described in the last nine chapters of Ezekiel. When we look more closely at the composition of this vision, we see that it contains features which neither then nor at any subsequent time have been historically fulfilled. The most remarkable thing about it is that it unites in one picture two characteristics which seem at first sight difficult to combine. On the one hand it bears the aspect of a rigid legislative system intended to regulate human conduct in all matters of vital moment to the religious standing of the community; on the other hand it assumes a miraculous transformation of the physical aspect of the country, a restoration of all the twelve tribes of Israel under a native king, and a return of Jehovah in visible glory to dwell in the midst of the children of Israel for ever. Now these supernatural conditions of the perfect theocracy could not be realised by any effort on the part of the people, and as a matter of fact were never literally fulfilled at all. It must have been plain to the leaders of the Return that for this reason alone the details of Ezekiels legislation were not binding for them in the actual circumstances in which they were placed. Even in matters clearly within the province of human administration we know that they considered themselves free to modify his regulations in accordance with the requirements of the situation in which they found themselves. It does not follow from this, however, that they were ignorant of the book of Ezekiel, or that it gave them no help in the difficult task to which they addressed themselves. It furnished them with an ideal of national holiness, and the general outline of a constitution in which that ideal should be embodied; and this outline they seem to have striven to fill up in the way best adapted to the straitened and discouraging circumstances of the time.
But this throws us back on some questions of fundamental importance for the right understanding of Ezekiels vision. Taking the vision as a whole, we have to ask whether a fulfilment of the kind just indicated was the fulfilment that the prophet himself anticipated. Did he lay stress on the legislative or the supernatural aspect of the vision-on mans agency or on Gods? In other words, does he issue it as a programme to be carried out by the people as soon as the opportunity is presented by their return to the land of Canaan? or does he mean that Jehovah Himself must take the initiative by miraculously preparing the land for their reception, and taking up His abode in the finished Temple, the “place of His throne, and the place of the soles of His feet”? The answer to that question is not difficult, if only we are careful to look at things from the prophets point of view, and disregard the historical events in which his predictions were partly realised. It is frequently assumed that the elaborate description of the Temple buildings in chapters 40-42 is intended as a guide to the builders of the second Temple, who are to make it after the fashion of that which the prophet saw on the mount. It is quite probable that in some degree it may have served that purpose; but it seems to me that this view is not in keeping with the fundamental idea of the vision. The Temple that Ezekiel saw, and the only one of which he speaks, is a house not made with hands; it is as much a part of the supernatural preparation for the future theocracy as the “very high mountain” on which it stands, or the river that flows from it to sweeten the waters of the Dead Sea. In the important passage where the prophet is commanded to exhibit the plan of the house to the children of Israel, {Eze 43:10-11} there is unfortunately a discrepancy between the Hebrew and Greek texts which throws some obscurity on this particular point. According to the Hebrew there can hardly be a doubt that a sketch is shown to them which is to be used as a builders plan at the time of the Restoration. But in the Septuagint, which seems on the whole to give a more correct text, the passage runs thus: “And, thou son of man, describe the house to the house of Israel (and let them be ashamed of their iniquities), and its form, and its construction: and they shall be ashamed of all that they have done. And do thou sketch the house, and its exits, and its outline; and all its ordinances and all its laws make known to them; and write it before them, that they may keep all its commandments and all its ordinances, and do them.” There is nothing here to suggest that the construction of the Temple was left for human workmanship. The outline of it is shown to the people only that they may be ashamed of all their iniquities. When the arrangements of the ideal Temple are explained to them, they will see how far those of the first Temple transgressed the requirements of Jehovahs holiness, and this knowledge will produce a sense of shame for the dulness of heart which tolerated so many abuses in connection with His worship. No doubt that impression sank deep into the minds of Ezekiels hearers, and led to certain important modifications in the structure of the Temple when it had to be built; but that is not what the prophet is thinking of. At the same time we see clearly that he is very much in earnest with the legislative part of his vision. Its laws are real laws, and are given that they may be obeyed-only they do not come into force until all the institutions of the theocracy, natural and supernatural alike, are in full working order. And apart from the doubtful question as to the erection of the Temple, that general conclusion holds good for the vision as a whole. Whilst it is pervaded throughout by the legislative spirit, the miraculous features are after all its central and essential elements. When these conditions are realised, it will be the duty of Israel to guard her sacred institutions by the most scrupulous and devoted obedience; but till then there is no kingdom of God established on earth, and therefore no system of laws to conserve a state of salvation, which can only be brought about by the direct and visible interposition of the Almighty in the sphere of nature and history.
This blending of seemingly incongruous elements reveals to us the true character of the vision with which we have to deal. It is in the strictest sense a Messianic prophecy-that is, a picture of the kingdom of God in its final state as the prophet was led to conceive it. It is common to all such representations that the human authors of them have no idea of a long historical development gradually leading up to the perfect manifestation of Gods purpose with the world. The impending crisis in the affairs of the people of Israel is always regarded as the consummation of human history and the establishment of Gods kingdom in the plenitude of its power and glory. In the time of Ezekiel the next step in the unfolding of the divine plan of redemption was the restoration of Israel to its own land; and in so far as his vision is a prophecy of that event, it was realised in the return of the exiles with Zerubbabel in the first year of Cyrus. But to the mind of Ezekiel this did not present itself as a mere step towards something immeasurably higher in the remote future. It is to include everything necessary for the complete and final inbringing of the Messianic dispensation, and all the powers of the world to come are to be displayed in the acts by which Jehovah brings back the scattered members of Israel to the enjoyment of blessedness in His own presence.
The thing that misleads us as to the real nature of the vision is the emphasis laid on matters which seem to us of merely temporal and earthly significance. We are apt to think that what we have before us can be nothing else than a legislative scheme to be carried out more or less fully in the new state that should arise after the Exile. The miraculous features in the vision are apt to be dismissed as mere symbolisms to which no great significance attaches. Legislating for the millennium seems to us a strange occupation for a prophet, and we are hardly prepared to credit even Ezekiel with so bold a conception. But that depends entirely on his idea of what the millennium will be. If it is to be a state of things in which religious institutions are of vital importance for the maintenance of the spiritual interests of the community of the people of God, then legislation is the natural expression for the ideals which are to be realised in it. And we must remember, too, that what we have to do with is a vision. Ezekiel is not the ultimate source of this legislation, however much it may bear the impress of his individual experience. He has seen the city of God, and all the minute and elaborate regulations with which these nine chapters are filled are but the exposition of principles that determine the character of a people amongst whom Jehovah can dwell.
At the same time we see that a separation of different aspects of the vision was inevitably effected by the teaching of history. The return from Babylon was accomplished without any of those supernatural adjuncts with which it had been invested in the rapt imagination of the prophet. No transformation of the land preceded it; no visible presence of Jehovah welcomed the exiles back to their ancient abode. They found Jerusalem in ruins, the holy and beautiful house a desolation, the land occupied by aliens, the seasons unproductive as of old. Yet in the hearts of these men there was a vision even more impressive, than that of Ezekiel in his solitude. To lay the foundations of a theocratic state in the dreary, discouraging daylight of the present was an act of faith as heroic as has ever been performed in the history of religion. The building of the Temple was undertaken amidst many difficulties, the ritual was organised, the rudiments of a religious constitution appeared, and in all this we see the influence of those principles of national holiness that had been formulated by Ezekiel. But the crowning manifestation of Jehovahs glory was deferred. Prophet after prophet appeared to keep alive the hope that this Temple, poor in outward appearance as it was, would yet be the centre of a new world, and the dwelling-place of the Eternal. Centuries rolled past, and still Jehovah did not come to His Temple, and the eschatological features which had bulked so largely in Ezekiels vision remained an unfulfilled aspiration. And when at length in the fulness of time the complete revelation of God was given, it was in a form that superseded the old economy entirely, and transformed its most stable and cherished institutions into adumbrations of a spiritual kingdom which knew no earthly Temple and had need of none.
This brings us to the most difficult and most important of all the questions arising in connection with Ezekiels vision-What is its relation to the Pentateuchal Legislation? It is obvious at once that the significance of this section of the book of Ezekiel is immensely enhanced if we accept the conclusion to which the critical study of the Old Testament has been steadily driven, that in the chapters before us we have the first outline of that great conception of a theocratic constitution which attained its finished expression in the priestly regulations of the middle books of the Pentateuch. The discussion of this subject is so intricate, so far-reaching in its consequences, and ranges over so wide a historical field, that one is tempted to leave it in the hands of those who have addressed themselves to its special treatment, and to try to get on as best one may without assuming a definite attitude on one side or the other. But the student of Ezekiel cannot altogether evade it. Again and again the question will force itself on him as he seeks to ascertain the meaning of the various details of Ezekiels legislation, How does this stand related to corresponding requirements in the Mosaic law? It is necessary, therefore, in justice to the reader of the following pages, that an attempt should be made, however imperfectly, to indicate the position which the present phase of criticism assigns to Ezekiel in the history of the Old Testament legislation.
We may begin by pointing out the kind of difficulty that is felt to arise on the supposition that Ezekiel had before him the entire body of laws contained in our present Pentateuch. We should expect in that case that the prophet would contemplate a restoration of the divine institutions established under Moses, and that his vision would reproduce with substantial fidelity the minute provisions of the law by which these institutions were to be maintained. But this is very far from being the case. It is found that while Ezekiel deals to a large extent with the subjects for which provision is made by the law, there is in no instance perfect correspondence between the enactments of the vision and those of the Pentateuch, while on some points they differ very materially from one another. How are we to account for these numerous and, on the supposition, evidently designed divergencies? It has been suggested that the law was found to be in some respects unsuitable to the state of things that would arise, after the Exile, and that Ezekiel in the exercise of his prophetic authority undertook to adapt it to the conditions of a late age. The suggestion is in itself plausible, but it is not confirmed by the history. For it is agreed on all hands that the law as a whole had never been put in force for any considerable period of Israels history previous to the Exile. On the other hand, if we suppose that Ezekiel judged its provisions unsuitable for the circumstances that would emerge after the Exile, we are confronted by the fact that where Ezekiels legislation differs from that of the Pentateuch it is the latter and not the former that regulated the practice of the post-exilic community. So far was the law from being out of date in the age of Ezekiel that the time was only approaching when the first effort would be made to accept it in all its length and breadth as the authoritative basis of an actual theocratic polity. Unless, therefore, we are to hold that the legislation of the vision is entirely in the air, and that it takes no account whatever of practical considerations, we must feel that a certain difficulty is presented by its unexplained deviations from the carefully drawn ordinances of the Pentateuch.
But this is not all. The Pentateuch itself is not a unity. It consists of different strata of legislation which, while irreconcilable in details, are held to exhibit a continuous progress towards a clearer definition of the duties that devolve on different classes in the community, and a fuller exposition of the principles that underlay the system from the beginning. The analysis of the Mosaic writings into different legislative codes has resulted in a scheme which in its main outlines is now accepted by critics of all shades of opinion. The three great codes which we have to distinguish are:
(1) the so-called Book of the Covenant; (Exo 20:24 – Exo 23:1-33, with which may be classed the closely allied code of Exo 34:10-28)
(2) the Book of Deuteronomy; and
(3) the Priestly Code (found in Exo 25:1-40; Exo 26:1-37; Exo 27:1-21; Exo 28:1-43; Exo 29:1-46; Exo 30:1-38; Exo 31:1-18; Exo 35:1-35; Exo 36:1-38; Exo 37:1-29; Exo 38:1-31; Exo 39:1-43; Exo 40:1-38, the whole book of Leviticus, and nearly the whole of the book of Numbers).
Now of course the mere separation of these different documents tells us nothing, or not much, as to their relative priority or antiquity. But we possess at least a certain amount of historical and independent evidence as to the times when some of them became operative in the actual life of the nation. We know, for example, that the Book of Deuteronomy attained the force of statute law under the most solemn circumstances by a national covenant in the eighteenth year of Josiah. The distinctive feature of that book is its impressive enforcement of the principle that there is but one sanctuary at which Jehovah can be legitimately worshipped. When we compare the list of reforms carried out by Josiah, as given in the twenty-third chapter of 2 Kings, with the provisions of Deuteronomy, we see that it must have been that book and it alone that had been found in the Temple and that governed the reforming policy of the king. Before that time the law of the one sanctuary, if it was known at all, was certainly more honoured in the breach than the observance. Sacrifices were freely offered at local altars throughout the country, not merely by the ignorant common people and idolatrous kings, but by men who were the inspired religious leaders and teachers of the nation. Not only so, but this practice is sanctioned by the Book of the Covenant, which permits the erection of an altar in every place where Jehovah causes His name to be remembered, and only lays down injunctions as to the kind of altar that might be used. {Exo 20:24-26} The evidence is thus very strong that the Book of Deuteronomy, at whatever time it may have been written, had not the force of public law until the year 621 B.C., and that down to that time the accepted and authoritative expression of the divine will for Israel was the law embraced in the Book of the Covenant.
To find similar evidence of the practical adoption of the Priestly Code we have to come down to a much later period. It is not till the year 444 B.C., in the time of Ezra and Nehemiah, that we read of the people pledging themselves by a solemn covenant to the observance of regulations which are clearly those of the finished system of Pentateuchal law. {Neh 8:1-18; Neh 9:1-38; Neh 10:1-39} It is there expressly stated that this law had not been observed in Israel up to that time, {Neh 9:34} and in particular that the great Feast of Tabernacles had not been celebrated in accordance with the requirements of the law since the days of Joshua. {Neh 8:17} This is quite conclusive as to actual practice in Israel; and the fact that the observance of the law was thus introduced by instalments, and on occasions of epoch-making importance in the history of the community, raises a strong presumption against the hypothesis that the Pentateuch was an inseparable literary unit, which must be known in its entirety where it was known at all.
Now the date of Ezekiels vision (572) lies between these two historic transactions-the inauguration of the law of Deuteronomy in 621, and that of the Priestly Code in 444; and in spite of the ideal character which belongs to the vision as a whole, it contains a system of legislation which admits of being compared point by point with the provisions of the other two codes on a variety of subjects common to all three. Some of the results of this comparison will appear as we proceed with the exposition of the chapters before us. But it will be convenient to state here the important conclusion to which a number of critics have been led by discussion of this question. It is held that Ezekiels legislation represents on the whole a transition from the law of Deuteronomy to the more complex system of the Priestly document. The three codes exhibit a regular progression, the determining factor of which is a growing sense of the importance of the Temple worship and of the necessity for a careful regulation of the acts which express the religious standing and privileges of the community. On such matters as the feasts, the sacrifices, the distinction between priests and Levites, the Temple dues, and the provision for the maintenance of ordinances, it is found that Ezekiel lays down enactments which go beyond those of Deuteronomy and anticipate a further development in the same direction in the Levitical legislation. The legislation of Ezekiel is accordingly regarded as a first step towards the codification of the ritual laws which regulated the usage of the first Temple. It is not of material consequence to know how far these laws had been already committed to writing, or how far they had been transmitted by oral tradition. The important point is that down to the time of Ezekiel the great body of ritual law had been the possession of the priests, who communicated it to the people in the shape of particular decisions as occasion demanded. Even the book of Deuteronomy, except on one or two points, such as the law of leprosy and of clean and unclean animals, does not encroach on matters of ritual, which it was the special province of the priesthood to administer. But now that the time was drawing near when the Temple and its worship were to be the very centre of the religious life of the nation, it was necessary that the essential elements of the ceremonial law should be systematised and published in a form understanded of the people. The last nine chapters of Ezekiel, then, contain the first draft of such a scheme, drawn from an ancient priestly tradition which in its origin went back to the time of Moses. It is true that this was not the precise form in which the law was destined to be put in practice in the post-exilic community. But Ezekiels legislation served its purpose when it laid down clearly, with the authority of a prophet, the fundamental ideas that underlie the conception of ritual as an aid to spiritual religion. And these ideas were not lost sight of, though it was reserved for others, working under the impulse supplied by Ezekiel, to perfect the details of the system, and to adapt the principles of the vision to the actual circumstances of the second Temple. Through what subsequent stages the work was carried we can hardly hope to determine with exactitude; but it was finished in all essential respects before the great covenant of Ezra and Nehemiah in the year 444.
Let us now consider the bearing of this theory on the interpretation of Ezekiels vision. It enables us to do justice to the unmistakable practical purpose which pervades its legislation. It frees us from the grave difficulties involved in the assumption that Ezekiel wrote with the finished Pentateuch before him. It vindicates the prophet from the suspicion of arbitrary deviations from a standard of venerable antiquity and of divine authority, which was afterwards proved by experience to be suited to the requirements of that restored Israel in whose interest Ezekiel legislated. And in doing so it gives a new meaning to his claim to speak as a prophet ordaining a new system of laws with divine authority. Whilst perfectly consistent with the inspiration of the Mosaic books, it places that of Ezekiel on a surer footing than does the supposition that the whole Pentateuch was of Mosaic authorship. It involves, no doubt, that the details of the Priestly law were in a more or less fluid condition down to the time of the Exile; but it explains the otherwise unaccountable fact that the several parts of the law became operative at different times in Israels history, and explains it in a manner that reveals the working of a divine purpose through all the ages of the national existence. It becomes possible to see that Ezekiels legislation and that of the Levitical books are in their essence alike Mosaic, as being founded on the institutions and principles established by Moses at the beginning of the nations history. And an altogether new interest is imparted to the former when we learn to regard it as an epoch-making contribution to the task which laid the foundation of the post-exilic theocracy-the task of codifying and consolidating the laws which expressed the character of the new nation as a holy people consecrated to the service of Jehovah, the Holy One of Israel.