Ezekiel 40:4

t 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, Eze 40:1-5. We have next a description of the east gate, Eze 40:6-19, the north gate, Eze 40:20-22, and the south gate, Eze 40:24-31. A farther description of the east gate, Eze 40:32-34, and of the north gate, Eze 40:35-38. Account of the eight tables, Eze 40:39-43; of the chambers, Eze 40:44-47; and of the porch of the temple, Eze 40:48, Eze 40:49. A New Plan of the Temple at Jerusalem For an explanation of this plan, and of the accompanying map of the division of the Land of Canaan, see the notes at end of Ezekiel 48. 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 1Kgs 6:3-16, with Eze 41:2, etc. 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 1Kgs 6:29-36; 2Chr 4:9; and Eze 41:16, Eze 41:17, 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 labor is spent on rebuilding this temple of Ezekiel than was spent on that built by Solomon! The Jesuits, Prada and Villalpand, 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 labored 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, Eze 6:1-14, and 2 Chronicles 2, 3, 4, 2Chr 5:1-14 and 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 labored 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. Verse 2 Set me upon a very high mountain - Mount Moriah, the mount on which Solomon's temple was built, 2Chr 3:1. Verse 3 A man, whose appearance was like - brass - Like bright polished brass, which strongly reflected the rays of light. Probably he had what we would term a nimbus or glory round his head. This was either an angel; or, as some think, a personal appearance of our blessed Lord. Verse 4 Declare all that thou seest to the house of Israel - That they may know how to build the second temple, when they shall be restored from their captivity. Verse 5 A measuring reed of six cubits long - The Hebrew cubit is supposed to be about twenty and a half inches; and a palm, about three inches more; the length of the rod about ten feet six inches. The breadth - one reed; and the height, one reed - As this wall was as broad as it was high, it must have been a kind of parapet, which was carried, of the same dimensions, all round the temple. See AAAA in the plan. Verse 6 Went up the stairs thereof - As the temple was built upon an eminence, there must have been steps on the outside, opposite to each door, to ascend by. And it appears there were steps to go up from one court to another, see Eze 40:22, Eze 40:26, Eze 40:34, Eze 40:37; and also from the court of the priests to the sanctuary, Eze 40:49. See MMMMM in the plan. Verse 7 And every little chamber was one reed - These were the chambers of the buildings which were within the inclosure of the temple round the court, and these chambers appear to have been numerous. See the map, which has been carefully copied from that of Calmet. Verse 9 The porch of the gate - See account of the gates in the plan. Verse 15 Fifty cubits - The length of the building. See MMMMM in the plan. Verse 17 The outward court - This was the court of the people. Verse 21 And the little chambers thereof were three, etc. - See the plan. Arches - Porch. The arch was not known at this period. Verse 24 According to these measures - The same measures that had been used at the eastern court. Verse 30 And the arches round about were five and twenty cubits long - That the five cubits broad should be read twenty-five is evident from Eze 40:21, Eze 40:25, Eze 40:29, Eze 40:33, and Eze 40:36, The word ועשרים veesrim, twenty, has probably been lost out of the text. Indeed the whole verse is wanting in two of Kennicott's MSS., one of De Rossi's, and one of mine, (Cod. B.) It has been added in the margin of mine by a later hand. It is reported to have been anciently wanting in many MSS. Verse 39 The porch of the gate - The north gate of the court of the priests. See Q in the plan. Two tables - Some say of marble. See dddd in the plan. Verse 41 Four tables - These were in the porch of the north gate, in the court of the priests: on them they slew, flayed, and cut up the victims. See dddd in the plan. Verse 47 He measured the court - This was the court of the priests. See FFF in the plan. Verse 48 Breadth of the gate - It is evident that the gate was a bivalve, or had folding doors. The length of the porch was twenty cubits. Josephus says the vestibule was twenty cubits long and ten broad. Antiq. lib. 8:3, 2. Verse 49 By the steps - This was a flight of steps that led to the temple; there were eight steps in each flight. See YY in the plan. Introduction In this chapter the prophet gives us a circumstantial account of the measures, parts, chambers, and ornaments of the temple, vv. 1-26. Verse 1 To the temple - He had first described the courts and the porch. See chap. 40. Verse 2 The breadth of the door - This was the door, or gate, of the sanctuary, (see gates 3, in the plan), and this doorway was filled up with folding gates. The measurements are exactly the same as those of Solomon's temple. See 1Kgs 6:2,

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.