1Ve dvacátém pátém roce našeho vyhnanství na počátku roku, desátého dne toho měsíce, čtrnáct let po tom, co bylo vybito město, právě tohoto dne na mně spočinula Hospodinova ruka a přivedl mě tam. 2V Božím vidění mě přivedl do izraelské země. Ponechal mě na velmi vysoké hoře, na níž byla od jihu jakoby výstavba města. 3Přivedl mě tam a hle, byl tam muž, který vypadal jako z bronzu a měl v ruce lněnou šňůrku a měřicí třtinu. Ten stál v bráně. 4Ten muž ke mně promluvil: Lidský synu, dívej se svýma očima a svýma ušima slyš, věnuj pozornost všemu, co ti ukazuji, protože jsi sem byl přiveden, abych ti to ukázal. Všechno, co vidíš, oznam domu izraelskému. 5A hle, vně domu byla kolem dokola hradba. Ten muž měl v ruce třtinu měřící šest loket (každý na loket a dlaň) a změřil šířku stavby: jedna třtina a výšku: jedna třtina. 6Pak přišel k bráně, která byla obrácená směrem na východ, a vystoupil po jejích stupních. Změřil práh brány: měl jednu třtinu na šířku a další práh: měl jednu třtinu na šířku. 7Světnice měla jednu třtinu na délku, jednu třtinu na šířku a mezi světnicemi bylo pět loket. Práh brány u předsíně směrem od vnitřku brány měřil jednu třtinu. 8Pak změřil předsíň brány zevnitř: jedna třtina. 9Dále změřil předsíň brány: osm loket a její pilíře: dva lokte, totiž předsíň uvnitř brány. 10Světnice v bráně směrem na východ byly tři z jedné strany a tři z druhé strany; ty tři měly stejný rozměr. Stejný rozměr měly také pilíře z jedné strany i z druhé strany. 11Pak změřil šířku vchodu do brány: deset loket. Délka brány činila třináct loket. 12Prostor před světnicemi měřil jeden loket a jeden loket měřil prostor z druhé strany. Světnice měla šest loket z jedné strany a šest loket z druhé strany. 13Pak změřil bránu od střechy světnice k její střeše: šířka dvacet pět loket; vchod naproti vchodu. 14Stejně naložil s pilíři: měřily šedesát loket. K pilířům dosahovalo nádvoří brány kolem dokola. 15Dále, přes průčelí vstupní brány k předku předsíně vnitřní brány to bylo padesát loket. 16Dovnitř do brány kolem dokola vedla okna zúžená do světnic a k jejich pilířům a tak tomu bylo i u podloubí. Okna kolem dokola vedla dovnitř a na každém pilíři byly palmové ozdoby. 17Pak mě přivedl k vnějšímu nádvoří a hle, byly tam síně a na nádvoří kolem dokola byla zhotovena dlažba. Na té dlažbě bylo třicet síní. 18Dlažba dosahovala k boku bran po celé délce bran. To byla spodní dlažba. 19A odměřil šířku od průčelí dolní brány k předku vnitřního nádvoří: zvenku sto loket; na východ i na sever. 20I u brány, která byla obrácená směrem na sever k vnějšímu nádvoří, změřil její délku a šířku. 21Její světnice byly tři z jedné strany a tři z druhé strany i její pilíře a její podloubí. Byla udělaná podle rozměrů první brány: padesát loket její délka a šířka v loktech dvacet pět. 22I její okna, její podloubí a její palmové ozdoby byly podle rozměrů té brány, která byla obrácená směrem na východ. Vystupuje se do ní po sedmi stupních; před nimi bylo její podloubí. 23Brána do vnitřního nádvoří pak byla naproti bráně na severu jako i na východě. Od brány k bráně naměřil sto loket. 24I přivedl mě směrem na jih a hle, byla zde brána směrem na jih. Změřil její pilíře a její podloubí — vše jako předchozí rozměry. 25Ona i její podloubí měla okna kolem dokola jako tamta okna. Padesát loket činila délka a šířka dvacet pět loket. 26Pro vystupování do ní bylo postaveno sedm stupňů a před nimi její podloubí. Měla palmové ozdoby, jednu z jedné strany a jednu z druhé strany na svých pilířích. 27I brána do vnitřního nádvoří mířila směrem na jih. Od brány k bráně směrem na jih naměřil sto loket. 28Pak mě přivedl k vnitřnímu nádvoří v jižní bráně a změřil jižní bránu — vše jako předchozí rozměry. 29Její světnice, její pilíře a její podloubí byly podle předchozích rozměrů; ona i její podloubí měla okna kolem dokola. Padesát loket činila délka a šířka dvacet pět loket. 30Podloubí kolem dokola měla délku dvacet pět loket a šířku pět loket. 31Její podloubí vedla k vnějšímu nádvoří a na jejích pilířích byly palmové ozdoby. Její vstup má osm stupňů. 32Pak mě přivedl k vnitřnímu nádvoří směrem na východ a změřil bránu — vše jako předchozí rozměry. 33Její světnice, její pilíře a její podloubí byly podle předchozích rozměrů; ona i její podloubí měla okna kolem dokola. Délka činila padesát loket a šířka dvacet pět loket. 34Její podloubí vedla k vnějšímu nádvoří a palmové ozdoby byly na jejích pilířích z jedné strany i z druhé strany. Její vstup měl osm stupňů. 35Pak mě přivedl k severní bráně a změřil ji — vše jako předchozí rozměry. 36Její světnice, její pilíře a její podloubí; okna měla kolem dokola. Délka činila padesát loket a šířka dvacet pět loket. 37Její pilíře byly u vnějšího nádvoří a palmové ozdoby byly na jejích pilířích z jedné strany i z druhé strany. Její vstup měl osm stupňů. 38Byla tam i síň, jejíž vchod byl mezi pilíři bran. Tam se oplachují zápalné oběti. 39V předsíni brány pak stály dva stoly z jedné strany a dva stoly z druhé strany, aby se na nich porážela zápalná oběť, oběť za hřích a oběť za vinu. 40Na boku zvenku, kde se vystupuje ke vchodu do severní brány, stály dva stoly a na druhém boku, tam u předsíně brány, stály také dva stoly. 41Čtyři stoly byly z jedné strany a čtyři stoly z druhé strany u boku brány; celkem osm stolů, na nichž se poráží. 42Čtyři kamenné stoly pro zápalnou oběť byly z tesaného kamene o délce jednoho a půl lokte, šířce jednoho a půl lokte a výšce jednoho lokte. Na ně se odkládají nástroje, jimiž se poráží zápalná oběť a obětní hod. 43Dvojháky velké na jednu dlaň byly v domě upevněny kolem dokola a na stolech leželo maso obětního daru. 44A zvenku u vnitřní brány se nacházely síně zpěváků na vnitřním nádvoří; ta, která byla u boku severní brány a svým čelem mířila směrem na jih, druhá pak u boku východní brány s čelem směrem na sever. 45Tu ke mně promluvil: Ta síň, která svým čelem míří směrem na jih, je pro kněze držící stráž u domu. 46A síň, která svým čelem míří směrem na sever, je pro kněze držící stráž u oltáře. To jsou synové Sádokovi, kteří se jako jediní ze synů Léviho přibližují k Hospodinu, aby mu sloužili. 47I změřil nádvoří: délka sto loket a šířka sto loket — je čtvercové. A před domem stál oltář. 48Pak mě přivedl k předsíni domu a změřil pilíř předsíně: pět loket z jedné strany a pět loket z druhé strany. Šířka brány činila tři lokte z jedné strany a tři lokte z druhé strany. 49Délka předsíně činila dvacet loket a šířka jedenáct loket; byly tam stupně, po kterých se k ní vystupuje. U pilířů stály sloupy, jeden z jedné strany a další z druhé strany.
Matthew Henry - Complete Commentary 1 Here is, 1. The date of this vision. It was in the twenty-fifth year of Ezekiel's captivity (
Ezek 40:1), 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, Ezek 40:2. 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 (
Ezek 8:3); 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 (
Revel 21:22) 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 (
Ezek 40:3), 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 6:13. His appearing like brass intimates both his brightness and his strength. John, in vision, saw
his feet like unto fine brass, Revel 1:15. 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 (
Ezek 40:3), 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,
Ezek 40:4. (1.) He must carefully observe every thing that was said and done in this vision. His attention is raised and engaged (
Ezek 40:4):
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,
Revel 1:1. 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.
5 The measuring-reed which was in the hand of the surveyor-general was mentioned before,
Ezek 40:3. Here we are told (
Ezek 40:5) what was the exact length of it, which must be observed, because the house was measured by it. It was
six cubits long, reckoning, not by the common cubit, but the
cubit of the sanctuary, the sacred cubit, by which it was fit that this holy house should be measured, and that was a hand-breadth (that it, four inches) longer than the common cubit: the common cubit was eighteen inches, this twenty-two, see
Ezek 43:13. Yet some of the critics contend that this
measuring-reed was but six common cubits in length, and one handbreadth added to the whole. The former seems more probable. Here is an account,
I. Of the outer wall of the house, which encompassed it round, which was three yards thick and three yards high, which denotes the separation between the church and the world on every side and the divine protection which the church is under. If a wall of this vast thickness will not secure it, God himself will be
a wall of fire round about it; whoever attack it will do so at their peril.
II. Of the several gates with the chambers adjoining to them. Here is no mention of the outer court of all, which was called the
court of the Gentiles, some think because in gospel-times there should be such a vast confluence of Gentiles to the church that their court should be left unmeasured, to signify that the worshippers in that court should be unnumbered,
Revel 7:9,
Revel 7:11,
Revel 7:12.
1. He begins with the
east gate, because that was the usual way of entering into the lower end of the temple, the holy of holies being at the west end, in opposition to the idolatrous heathen that worshipped towards the east. Now, in the account of this gate, observe, (1.) That he went up to it by
stairs (
Ezek 40:6), for the gospel-church was exalted above that of the Old Testament, and when we go to worship God we must ascend; so is the call,
Revel 4:1. Come up hither.
Sursum corda -
Up with your hearts. (2.) That the chambers adjoining to the gates were but
little chambers, about ten feet square,
Ezek 40:7. These were for those to lodge in who attended the service of the house. And it becomes such as are made spiritual priests to God to content themselves with little chambers and not to seek great things to themselves; so that we may but have a place within the verge of God's court we have reason to be thankful though it be in a little chamber, a mean apartment, though we be but door-keepers there. (3.) The chambers, as they were each of them four-square, denoting their stability and due proportion and their exact agreement with the rule (for they were each of them one reed long and one reed broad), so they were all of
one measure, that there might be an equality among the attendants on the service of the house. (4.) The chambers were very many; for in our Father's house there are
many mansions (
John 14:2), in his house above, and in that here on earth. In the secret of his tabernacle shall those be hid, and in a safe pavilion, whose desire is to dwell in the house of the Lord all the days of their life,
Pss 27:4,
Pss 27:5. Some make these chambers to represent the particular congregations of believers, which are parts of the great temple, the universal church, which are, and must be, framed by the scripture-line and rule, and which Jesus Christ takes the measure of, that is, takes cognizance of, for he walks in the midst of the seven golden candle-sticks. (5.) It is said (
Ezek 40:14),
He made also the posts. He that now measured them was the same that made them; for Christ is the builder of his church and therefore is best able to give us the knowledge of it. And his reducing them to the rule and standard is called his making them, for no account is made of them further than they agree with that.
To the law and to the testimony. (6.) Here are posts of sixty cubits, which, some think, was literally fulfilled when Cyrus, in his edict for rebuilding the temple at Jerusalem, ordered that the height thereof should be sixty cubits, that is, thirty yards and more,
Ezra 6:3. (7.) Here were windows to the little chambers, and windows to
the posts and arches (that is, to the cloisters below), and
windows round about (
Ezek 40:16), to signify the light from heaven with which the church is illuminated; divine revelation is let into it for instruction, direction, and comfort, to those that dwell in God's house, light to work by, light to walk by, light to see themselves and one another by. There were lights to the little chambers; even the least, and least considerable, parts and members of the church, shall have light afforded them.
All thy children shall be taught of the Lord. But they are
narrow windows, as those in the temple,
1Kgs 6:4. The discoveries made to the church on earth are but narrow and scanty compared with what shall be in the future state, when we shall no longer
see through a glass darkly. (8.) Divers courts are here spoken of, an outermost of all, then an outer court, then an inner, and then the innermost of all, into which the priests only entered, which (some think) may put us in mind of the diversities of gifts, and graces, and offices, in the several members of Christ's mystical body here, as also of the several degrees of glory in the courts and mansions of heaven, as there are stars in several spheres and stars of several magnitudes in the fixed firmament.
English Annotations. Some draw nearer to God than others and have a more intimate acquaintance with divine things; but to a child of God a day in any of his courts is
better than a thousand elsewhere. These courts had porches, or piazzas, round them, for the shelter of those that attended in them from wind and weather; for when we are in the way of our duty to God we may believe ourselves to be under his special protection, that he will graciously provide for us, nay, that he will himself be to us
a covert from the storm and tempest, Isa 4:5,
Isa 4:6. (9.) On the posts were palm-trees engraven (
Ezek 40:16), to signify that
the righteous shall flourish like the palm-tree in the courts of God's house,
Pss 92:12. The more they are depressed with the burden of affliction the more strongly do they grow, as they say of the palm-trees. It likewise intimates the saints' victory and triumph over their spiritual enemies; they have
palms in their hands (
Revel 7:9); but lest they should drop these, or have them snatched out of their hands, they are here engraven upon the posts of the temple as perpetual monuments of their honour.
Thanks be to God, who always causes us to triumph. Nay, believers shall themselves be made pillars in the temple of our God, and shall
go no more out, and shall have his name engraven on them, which will be their brightest ornament and honour,
Revel 3:12. (10.) Notice is here taken of the pavement of the court,
Ezek 40:17,
Ezek 40:18. The word intimates that the pavement was made of
porphyry -
stone, which was of the colour of
burning coals; for the brightest and most sparkling glories of this world should be put and kept under our feet when we draw near to God and are attending upon him. The stars are, as it were, the
burning coals, or stones of a
fiery colour, with which the pavement of God's celestial temple is laid; and, if the pavement of the court be so bright and glittering, how glorious must we conclude the mansions of that house to be!
2. The gates that looked towards the north (
Ezek 40:20) and towards the south (
Ezek 40:24), with their appurtenances, are much the same with that towards the east,
after the measure of the first gate, Ezek 40:21. But the description is repeated very particularly. And thus largely was the structure of the tabernacle related in Exodus, and of the temple in the books of Kings and Chronicles, to signify the special notice God does take, and his ministers should take, of all that belong to his church. His delight is in them; his eye is upon them. He knows all that are his, all his living temples and all that belongs to them. Observe, (1.) This temple had not only a gate towards the east, to let into it the
children of the east, that were famous for their wealth and wisdom, but it had a gate to the north, and another to the south, for the admission of the poorer and less civilized nations. The new Jerusalem has
twelve gates, three towards each quarter of the world (
Revel 21:13); for many shall come from all parts to sit down there,
Matt 8:11. (2.) To those gates they went up by steps,
seven steps (
Ezek 40:22-
Ezek 40:26), which, as some observe, may remind us of the necessity of advancing in grace and holiness, adding one grace to another, going from step to step,
from strength to strength, still pressing forward towards perfection - upward, upward, towards heaven, the temple above.
27 In these verses we have a delineation of the inner court. The survey of the outer court ended with the south side of it. This of the inner court begins with the south side (
Ezek 40:27), proceeds to the east (
Ezek 40:32), and so to the north (
Ezek 40:35); for here is no gate either of the outer or inner court towards the
west. It should seem that in Solomon's temple there were gates westward, for we find porters towards the west,
1Chr 9:24;
1Chr 26:8. But Josephus says that in the second temple there was no gate on the west side. Observe, 1. These gates into the inner court were exactly uniform with those into the outer court, the dimensions the same, the chambers adjoining the same, the galleries or rows round the court the same, and the very engravings on the posts the same. The work of grace, and its workings, are the same, for substance, in grown Christians that they are in young beginners, only that the former have got so much nearer their perfection. The faith of all the saints is alike precious, though it be not alike strong. There is a great resemblance between one child of God and another; for
all they are brethren and bear the same image. 2. The ascent into the outer court at each gate was by
seven steps, but the ascent into the inner court at each gate was by
eight steps. This is expressly taken notice of (
Ezek 40:31,
Ezek 40:34,
Ezek 40:37), to signify that the nearer we approach to God the more we should rise above this world and the things of it. The people, who worshipped in the outer court, must rise seven steps above other people, but the priests, who attended in the inner court, must rise eight steps above them, must exceed them at least one step more than they exceed other people.
39 In these verses we have an account,
I. Of the tables that were in the porch of the gates of the inner court. We find no description of the altars of burnt-offerings in the midst of that court till
Ezek 43:13. But, because the one altar under the law was to be exchanged for a multitude of tables under the gospel, here is
early notice taken of the tables, at our entrance into the inner court; for till we come to partake of the
table of the Lord we are but professors at large; our admission to that is our entrance into the inner court. But in this gospel-temple we meet with no altar till after the glory of the Lord has taken possession of it, for Christ is our altar, that sanctifies every gift. Here were eight tables provided, whereon to
slay the sacrifices, Ezek 40:41. We read not of any tables for this purpose either in the tabernacle or in Solomon's temple. But here they are provided, to intimate the multitude of spiritual sacrifices that should be brought to God's house in gospel-times, and the multitude of hands that should be employed in offering up those sacrifices. Here were the shambles for the altar; here were the dressers on which they laid the flesh of the sacrifice, the knives with which they cut it up, and the hooks on which they hung it up, that it might be ready to be offered on the altar (
Ezek 40:43), and there also they washed the burnt-offerings (
Ezek 40:38), to intimate that before we draw near to God's altar we must have every thing in readiness, must wash our hands, our hearts, those spiritual sacrifices, and so
compass God's altar. II. The use that some of the chambers mentioned before were put to. 1. Some were for the
singers, Ezek 40:44. It should seem they were first provided for before any other that attended this temple-service, to intimate, not only that the singing of psalms should still continue a gospel-ordinance, but that the gospel should furnish all that embrace it with abundant matter for joy and praise, and give them occasion to
break forth into singing, which is often foretold concerning gospel times,
Pss 96:1;
Pss 98:1. Christians should be singers.
Blessed are those that dwell in God's house, they will be
still praising him. 2. Others of them were for
the priests, both those that kept
the charge of the house, to cleanse it, and to see that none came into it to pollute it, and to keep it in good repair (
Ezek 40:45), and those that
kept the charge of the altar (
Ezek 40:46), that
came near to the Lord to minister to him. God will find convenient lodging for all his servants. Those that do the work of his house shall enjoy the comforts of it.
III. Of the inner court, the court of the priests, which was fifty yards square,
Ezek 40:47. The altar that
was before the house was placed in the midst of this court, over-against the three gates, and, standing in a direct line with the three gates of the outer court, when the gates were set open all the people in the outer court might through them be spectators of the service done at the altar. Christ is both our altar and our sacrifice, to whom we must look with an eye of faith in all our approaches to God, and he is salvation in the midst of the earth (
Pss 74:12), to be looked unto from all quarters.
IV. Of the porch of the house. The temple is called the house, emphatically, as if no other house were worthy to be called so. Before this house there was a porch, to teach us not to rush hastily and inconsiderately into the presence of God, but gradually, that is, gravely, and with solemnity, passing first through the outer court, then the inner, then the porch, ere we enter into the house. Between this porch and the altar was a place where the priests used to pray,
Joel 2:17. In the porch, besides the posts on which the doors were hung, there were pillars, probably for state and ornament, like
Jachin and
Boaz -
He will establish; in him is strength, Ezek 40:49. In the gospel church every thing is strong and firm, and every thing ought to be kept in its place and to be done decently and in order.
