Ezekiel 42:14

ein they minister - The priests were not permitted to wear their roles in the outer court. These vestments were to be used only when they ministered; and when they had done, they were to deposit them in one of the chambers mentioned in the thirteenth verse. Verse 16 He measured the east - north - south - west side - Each of which was five hundred reeds: and, as the building was square, the area must have been nearly thirteen thousand paces. No wonder this was called a city. See Eze 40:2. Verse 20 It had a wall round about - to make a separation between the sanctuary and the profane place - The holy place was that which was consecrated to the Lord; into which no heathen, nor stranger, nor any in a state of impurity, might enter. The profane place was that in which men, women, Gentiles, pure or impure might be admitted. Josephus says War, lib. vi., c. 14, that in his time there was a wall built before the entrance three cubits high, on which there were posts fixed at certain distances, with inscriptions on them in Latin and Greek, containing the laws which enjoined purity on those that entered; and forbidding all strangers to enter, on pain of death. See Calmet. Introduction The glory of the Lord is represented as returning to the temple, Eze 43:1-6; where God promises to fix his residence, if the people repent and forsake those sins which caused him to depart from them, Eze 43:7-12. Then the measures of the altar, and the ordinances relating to it, are set down, Eze 43:13-27. Verse 2 The glory of the God of Israel came from the way of the east - This was the chariot of cherubim, wheels, etc., which he saw at the river Chebar. And this glory, coming from the east, is going to

The Vision of the Temple. ( b. c. 574.) 1 Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north. 2 Before the length of a hundred cubits was the north door, and the breadth was fifty cubits. 3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories. 4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north. 5 Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building. 6 For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground. 7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits. 8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were a hundred cubits. 9 And from under these chambers was the entry on the east side, as one goeth into them from the utter court. 10 The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building. 11 And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors. 12 And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them. 13 Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the Lord shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy. 14 When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for the people. The prophet has taken a very exact view of the temple and the buildings belonging to it, and is now brought again into the outer court, to observe the chambers that were in that square. I. Here is a description of these chambers, which (as that which went before) seems to us very perplexed and intricate, through our unacquaintedness with the Hebrew language and the rules of architecture at that time. We shall only observe, in general, 1. That about the temple, which was the place of public worship, there were private chambers, to teach us that our attendance upon God in solemn ordinances will not excuse us from the duties of the closet. We must not only worship in the courts of God's house, but must, both before and after our attendance there, enter into our chambers, enter into our closets, and read and meditate, and pray to our Father in secret; and a great deal of comfort the people of God have found in their communion with God in solitude. 2. That these chambers were many; there were three stories of them, and, though the higher stories were not so large as the lower, yet they served as well for retirement, v. 5, 6 . There were many, that there might be conveniences for all such devout people as Anna the prophetess, who departed not from the temple night or day, Luke ii. 37 . In my Father's house are many mansions. In his house on earth there are so; multitudes by faith have taken lodgings in his sanctuary, and yet there is room. 3. That these chambers, though they were private, yet were near the temple, within view of it, within reach of it, to teach us to prefer public worship before private ( the Lord loves the gates of Zion more than all the dwellings of Jacob, and so must we), and to refer our private worship to the public. Our religious performances in our chambers must be to prepare us for the exercises of devotion in public, and to further us in our improvement of them, as our opportunities are. 4. That before these chambers there were walks of five yards broad ( v. 4 ), in which those that had lodgings in these chambers might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences. For we are not to spend all our time between the church and the chamber, though a great deal of time may be spent to very good purpose in both. But man is made for society, and Christians for the communion of saints; and the duties of that communion we must make conscience of, and the privileges and pleasures of that communion we must take the comfort of. It is promised to Joshua, who was high priest in the second temple, that God will give him places to walk in among those that stand by, Zech. iii. 7 . II. Here is the use of these chambers appointed, v. 13, 14 . 1. They were for the priests that approach unto the Lord, that they may be always near their business and may not be non-residents. Therefore they are called holy chambers, because they were for use of those that ministered in holy things during their ministration. Those that have public work to do for God and the souls of men have need to be much in private, to fit themselves for it. Ministers should spend much time in their chambers, in reading, meditation, and prayer, that their profiting may appear; and they ought to be provided with conveniences for this purpose. 2. There the priests were to deposit the most holy things, those parts of the offerings which fell to their share; and there they were to eat them, they and their families, in a religious manner, for the place is holy; and thus they must make a difference between those feasts upon the sacrifice and other meals. 3. There (among other uses) they were to lay their vestments, which God had appointed them to wear when they ministered at the altar, their linen ephods, coats, girdles, and bonnets. We read of the providing of priests garments after their return out of captivity, Neh. vii. 70 , 72 . When they had ended their service at the altar they must lay by those garments, to signify that the use of them should continue only during that dispensation; but they must put on other garments, such as other people wear, when they approached to those things which were for the people, that is, to do that part of their service which related to the people, to teach them the law and to answer their enquiries. Their holy garments must be laid up, that they may be kept clean and decent for the credit of their service.

Which are - Which common people may meddle with.