Bible Commentaries

The subject of the closing chapters of Ezekiel Ezek. 40-48 is the restitution of the kingdom of God. This is expressed by a vision, in which are displayed not only a rebuilt temple, but also a reformed priesthood, reorganized services, a restored monarchy, a reapportioned territory, a renewed people, and, as a consequence, the diffusion of fertility and plenty over the whole earth. The return from Babylon was indeed the beginning of this work, but only a beginning, introductory to the future kingdom of Christ, first upon earth, finally in heaven. The vision must therefore be viewed as strictly "symbolical;" the symbols employed being the Mosaic ordinances. These ordinances had indeed in themselves a hidden meaning. The tabernacle in the midst of the tents of the tribes, and afterward the temple in the capital of the land of inheritance, was intended to signify the dwelling of Yahweh among His people; the priesthood denoted the mediation between God and man, the monarchy the sovereignty of God, the people the saints of God, the territory their inheritance.

It was probably a jubilee year when this vision was seen (see the note at Ezekiel 40:1). The temple and city were in ruins, but God was pleased in this way to revive the hopes of His people.

An examination of the vision shows the insufficiency of the explanation, which conceives that Ezekiel was simply guided to leave behind patterns on the basis of which the temple should in after days be rebuilt, and its services restored. Not only was this plan never carried out, but it was incapable of execution. The physical features of the land would not admit of the separation of precincts a mile square, surrounded by a territory sixteen miles by forty-eight Ezekiel 48:10. The river, though connected with the stream brought by conduit pipes into the actual temple (see Ezekiel 47), soon passes into a condition wholly ideal, and the equal apportionment of the land to each of the twelve tribes is compatible neither with history nor geography.

The minuteness of the details is due to the fact that it is of the essence of a vision that the seer has before him every line, as in a carefully drawn picture. The numbers and figures employed are not without their meaning. The symbolic numbers of the Temple of Solomon were repeated in the vision of Ezekiel. Among the Hebrews the perfect figure was the square or the cube, and harmony was thought to be attained by exact equality, or by the repetition of like dimensions. Thus in the ideal temple, as in the real, we find the fundamental measure of 100 cubits square, which is maintained in the temple-court (A, Plan II) and in the court of sacrifice (B). By a repetition of this measurement are formed the other courts, the outer court (o) being a square of 500 cubits, the precincts (B, Plan IV) a square whose sides were exactly six times as long. Further, the "oblation" set apart for the priests and Levites and the city was to be "foursquare" (Ezekiel 48:20), 25,000 reeds, and the city itself 4,500 reeds square with twelve gates, three on each side. The courts commnnicate with each other and with the precincts by six gates (D and G, Plan II) equal to each other and similarly situated. The enclosing wall of the outer court has strange dimensions in order that height, width, and thickness, may all be equal. The minute details are after the same pattern. The guard-chambers, the bases of the columns, are all square. The series of chambers for the Levites and for the priests are in fixed numbers and symmetrically placed. The dimensions of the brasen altar are changed that one part may be the double of another throughout (see Ezekiel 43:13). The number of sacrifices is in certain instances increased and made more uniform.

Most readers, when they have come to Ezekiel 46, will have been struck with the small number of services described, and with the omission of one of the three great festivals (see Ezekiel 45:25) and even of the Day of Atonement. Now if we were to expect to find in the vision directions for the reenactment of the temple-ritual, this would be quite unaccountable. But if we view these selected rites in relation to the temple-building, and give to that building its true symbolic character, all is found to be just and harmonious. The vision is intended to depict the perpetual worship of the God of heaven in the Kingdom of Christ. To the mind of an Israelite the proper figure to represent this would be the temple and its services, with people, priest, and prince, each doing their fitting part. The most appropriate services to exhibit this worship would be those of continual recurrence, in which day by day, week by week, month by month, prayer and praise ascended to the throne of heaven; namely, the Morning Sacrifice, the Sabbath and the New moon festival. Here we have the Israelite symbol of perpetual public adoration.

This will also account for the absence of all mention of the high priest and his office. In the old dispensation the chief function of the high priest was the performance of the great Act, which typified the atonement worked by the sacrifice and death of Christ for the sins of the world. This atonement was effected once for all upon the Cross, and in the new dispensation Christ appears in the midst of His people as their Prince and Head, leading and presenting their prayers and praises day by day to His Father in heaven.

The vision represents the coming dispensation as a kingdom (compare Ezekiel 34:24). Solomon took a special part in the temple services as king, and here there are new and remarkable provisions for the prince. Special offerings are to be made by him; there is a particular order for the prince's inheritance; and one of the gateways is reserved for him as that by which the Lord, the God of Israel, entered in Ezekiel 44:2; and thus is brought forth, as a leading feature in the vision, the figure of a king reigning in righteousness, the representative of Yahweh upon earth.

In the first and twentieth year - This was the fiftieth year from the 18th of Josiah, the year of his memorable Passover 2 Kings 23:22. See the Ezekiel 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 Leviticus 16:29-30.

By which - Better as in the margin. (compare Ezekiel 43:12).

As the frame of a city - It is not "a city" which is seen, but a building (the temple and its courts) like a city in its construction, surrounded by massive walls.

On the south - southward, i. e., on the southern slope, just as the temple actually stood on Mount Moriah. The temple was at the northeast corner of the city - part of the western portion of the city being more to the north, but no part directly north of the temple.

The appearance of brass - Brightly shining.

A line of flax - For measuring the ground plan.

A measuring reed - For the walls (compare Jeremiah 31:38-39). To measure implied a separation for sacred purposes. The measurements are:

(1) exact, to show that the promise is certain;

(2) equal, to denote harmony;

(3) vast, to mark majesty and grandeur.

The boundary wall of the temple-courts. See Plan II.

A wall on the outside of the house - The wall enclosing the courts in which were the entrance gates.

By the cubit and an hand breadth - The Jews first used a cubit of fifteen inches, applying it principally to the vessels and furniture of the temple; next a cubit of eighteen inches ("a hand-breadth" longer than the former cubit); and lastly, after the captivity, the Babylonian cubit of twenty-one inches (a "hand-breadth" more). In the temple measurements they used only the cubit of eighteen inches; hence, the "cubit and hand-breadth" is the cubit of eighteen inches.

The east gate-building. See Plan III.

Ezekiel 40:6

Stairs - Seven in number Ezekiel 40:22. Each threshold of the gate (was) one reed broad (or 9 ft.). The measurements are being taken from East to west, i. e., in depth.

Every little chamber - The guard-chambers (a) for the use of the Levites who kept watch in the temple.

The threshold of the gate by the porch - The second threshold in the easternmost gate-way (c).

Porch - Hebrew אולם 'ûlâm; the Septuagint: αἰλάμ ailam; Vulgate: vestibulum. The word probably means porch or portico, connected with "ail" post or pillar.

The porch is now measured from north to south in "wide." "The breadth of the entry of the gate" was "ten cubits," made up of the "eight cubits," with "a cubit" for "a post" or pillar on each side Ezekiel 40:11.

Posts - A projection like a ram's horn; in architecture, a column projecting from the wall with its base, shaft, and capital, or it may be the "base" only Ezekiel 40:16, Ezekiel 40:49. Here "post" represents the lower part of the column. and the dimensions given are those of the section of the base.