Ezekiel 41:22 Komentář

An account was given of the porch of the house in the close of the foregoing chapter; this brings us to the temple itself, the description of which here given creates much difficulty to the critical expositors and occasions differences among them. Those must consult them who are nice in their enquiries into the meaning of the particulars of this delineation; it shall suffice us to observe, I. The dimensions of the house, the posts of it (Eze 41:1), the door (Eze 41:2), the wall and the side-chambers (Eze 41:5, Eze 41:6), the foundations and wall of the chambers, their doors (Eze 41:8-11), and the house itself (Eze 41:13). II. The dimensions of the oracle, or most holy place (Eze 41:3, Eze 41:4). III. An account of another building over against the separate place (Eze 41:12-15). IV. The manner of the building of the house (Eze 41:7, Eze 41:16, Eze 41:17). V. The ornaments of the house (Eze 41:18-20). VI. The altar of incense and the table (Eze 41:22). VII. The doors between the temple and the oracle (Eze 41:23-26). There is so much difference both in the terms and in the rules of architecture between one age and another, one place and another, that it ought not to be any stumbling-block to us that there is so much in these descriptions dark and hard to be understood, about the meaning of which the learned are not agreed. To one not skilled in mathematics the mathematical description of a modern structure would be scarcely intelligible; and yet to a common carpenter or mason among the Jews at that time we may suppose that all this, in the literal sense of it, was easy enough.

INTRODUCTION TO EZEKIEL 41 In this chapter the divine and illustrious Person, the prophet's guide, brings him to the temple itself, and gives the dimensions of the posts and doors, both of the holy and the most holy place, Eze 41:1, then of the wall of the house, its side chambers, the winding about to them, and the doors of them, Eze 41:5, next of a building before the separate place, its doorposts, narrow windows, and galleries, Eze 41:12, after that each of the ornaments of the house are described, Eze 41:18, then the altar of incense, Eze 41:22, and the chapter is concluded with observing the decorations and lights on the doors, porch, and side chambers of the temple and sanctuary, Eze 41:23.

The altar of wood was three cubits high, and the length thereof two cubits,.... This was the altar of incense, and was typical of Christ in his intercession and mediation. It was made of "wood"; that in the tabernacle of Moses was of shittim wood, a kind of cedar; and that in Solomon's temple was of cedar, Exo 30:1 and may signify the human nature of Christ, in which he mediates and intercedes; which is excellent as the cedars: fair and beautiful, strong, durable, and incorruptible: though its original is of the earth, as wood: or was made of a woman; of the earth, earthly; but produced without sin. This altar, both in the tabernacle and temple, was covered with gold; as it was fit it should be with some hard substance that would bear incense to be burned on it; and therefore was called the golden altar, Exo 30:3 and so the altar at which our Lord officiates as Mediator and Intercessor is called a golden one, Rev 8:3, which may denote the deity of Christ, that gives virtue to his mediation; or the glorification of his human nature in heaven, in which he ministers; and also the preciousness of his intercession, and the duration of it. The incense burnt on this altar may signify both the mediation of Christ, which is pure and holy, though for sinners; large and frequent, continually made, and very fragrant and acceptable; and the prayers of the saints which are offered up on this altar, which sanctifies them; and through the much incense, which perfumes them, whereby they ascend up to God, and are sweet odours to him, being fragrant and fervent, pure and holy. This altar in the tabernacle of Moses, and probably in the temple of Solomon, though its dimensions there are not given, was foursquare, Exo 30:2 very likely so was this; and indeed the Septuagint version adds, and the breadth two cubits; which, being the same with its length, made it foursquare; and so may point at the firmness, unchangeableness and perfection of this part of Christ's priesthood, his intercession, which is true of the whole of it, Heb 7:19 and it may be observed, that the altar here was a cubit longer, and a cubit broader, as well as a cubit higher, than the Mosaic one, Exo 30:2. Kimchi says this altar was not like to that which Moses or Solomon, or the children of the captivity, made; it was larger than any of them; which shows that the intercession of Christ our high priest is larger and more extensive than that of the priests under the law; they offered incense only for the people of Israel: but Christ, as he is the propitiation, so the advocate for Gentiles, as well as Jews; though not for the whole world of men, yet for the world of the elect; and of all blessings of grace and glory for them, Jo1 2:1 and, moreover, that under the Gospel dispensation there would be more praying souls, and more use made of the Mediator, of his name, blood, righteousness, sacrifice, and intercession; and a greater spirit of grace and supplication poured out, especially in the latter day; hence we read of Christ's much incense, Joh 16:23, and the corners thereof, and the length thereof, and the walls thereof, were of wood; that is, the horns that were at the four corners of it; and the top of it, which was its length and breadth; and the sides of it, called its walls, were all of wood, though covered with gold. The mystical sense of which has been given; only it may be observed, that the four corners or horns of it may denote the strength of Christ's intercession; and to which men have recourse, and lay hold on for their relief, even from all parts of the world, east, west, north, and south: and he said unto me, this is the table that is before the Lord; that is, either the altar before described is the table before the Lord, which he has spread, and where his people feed in his presence; the intercession of Christ being a feast to the faith of saints: or it may be, that the divine guide of the prophet, turning himself to the right hand of the altar, pointed to the table of shewbread, which stood in the same place; and said this or that which stands yonder is the table before the Lord; and which also was typical of Christ, the true bread that comes down from heaven, who is the food of his people; for quality, the finest of the wheat; for quantity, enough and to spare; for savour, such as gracious souls desire always to have; for duration, continual bread, set forth by priests, and only eaten by them; and, like that, bread of faces, as the shewbread is called (p); denoting the intercession of Christ, the Angel of God's presence; and who always appears in the presence of God for his people, bearing on him the names of the children of Israel, to which the twelve shewbread loaves answered. The "table" on which they were set signifies the communion saints have with Christ in his word and ordinances; which are called a feast, of which Christ is the sum and substance; and where, as at a table, he sits and favours them with fellowship with himself; see Pro 9:2 The Jews (q) have an observation upon this text, that it begins with an altar, and ends with a table; and further observe, that, while the temple stood, the altar atoned for a man, but now a man's table atones for him: but this is not a man's table, but the Lord's table; and Christ the sacrifice held forth on this table does indeed atone for a man. (p) "panis facierum", Exod. xxv. 30. (q) T. Bab. Beracot, fol. 55. 1. Chagiga, fol. 26. 1. Menachot, fol. 97. 1.

(Verses 13 and following) And the house was measured in length a hundred cubits. And the separate building, and its walls, were also a hundred cubits in length. The width before the face of the house, and that which was separate against the East, was a hundred cubits. And the length of the building over against the face thereof, which was separated at the back, was also a hundred cubits. And there were chambers exceeding in height on either side a hundred cubits; and the inner temple, and the porches of the court. Doorways and slanted windows were set outward, in a perimeter on three sides against the threshold of each, and a wooden floor went all the way around. And the earth was up to the windows: and the windows were closed. Above the doors, and up to the inner house; and on the outside, through every wall on the inside; and on the outside, to the measurement. And cherubs and palm trees were carved: and a palm tree was between cherub and cherub: and each cherub had two faces: the face of a man next to the palm tree on one side, and the face of a lion next to the palm tree on the other side; carved throughout the whole house on the inside. From the ground up to the upper gates, there were carved cherubim and palm trees on the wall of the temple. The threshold was square. The sanctuary faced the shape of the wooden altar, its height being three cubits. Its length was two cubits. Its corners, length, and walls were all made of wood. Seventy: It measured against the length of the house, one hundred cubits. And the remaining and separating walls, in the length of one hundred cubits. And the width against the face of the temple, and the remaining opposite one hundred cubits. And he measured the length of the separating wall facing the back of the house, and the remaining width of one hundred cubits. And the temple and the corners, and the outer Aelam covered with wood, and three windows made like a net, for light to shine through, that one could look through them. And the house and the adjacent structures, all covered with wood around. And the floor, and from the floor to the windows. And the windows were opened threefold, so that one could look through them: both into the inner and outer house, and through every wall around inside and outside the measurement, and carved cherubim, and palm trees between cherub and cherub. Two faces of cherub: the face of a man towards the palm tree on one side, and the face of a lion towards the palm tree on the other side: the entire wall was carved all around from the floor to the rafters with cherubim and carved palm trees. And the sanctuary and the temple were opened on four corners towards the face of the saints: a vision as if the appearance of a wooden altar: its height being three cubits, and its length two cubits: and its width two cubits: and it had horns, and its bases and walls were wooden.» The word 'contra', which the LXX translated at the beginning of the testimony, where it is written: 'And he measured against the house', is not found in Hebrew, and therefore it must be marked with an obelus, in order for it to be correct and true, and he measured the house with a length of one hundred cubits, and so on. The Holy of Holies and the inner sanctuary are described, which is said to have a perfect number of ten decades, after ninety cubits, with three sides having one hundred cubits each: so that we may serve the Lord with our mind, speech, and deeds, remembering that Apostolic example in which it is said: 'That we may know the breadth, and length, and depth, and height' (Ephesians 3:18). But what is said in Hebrew, the separate structure and its walls, the Septuagint translates as separating and not clinging to the walls of the temple, but having their own nearby walls. The temple itself, as well as its corners and the porch or entrance hall (propylon), were covered with wood, a symbol of wisdom, as the Scripture records the tree of life being located in paradise (Gen. II). The windows were made in the form of a net, similar to lattice screens, so that they were not covered with stone or glass, but with wooden lattices woven with twists and turns. In Hebrew, they have diagonal windows, which were only present in three parts of the temple: on the right, on the left, and at the back, that is, to the South, North, and West. The eastern part, however, did not have windows because the entrance itself let in bright light from within, and all the interior of the temple was filled with the light of the doors, so that someone could look inside through each window and opening. And not only were the exterior areas covered with wood, but there was such an abundance of wood all around that the floor and everything up to the windows were connected with wood. The windows were opened in three ways according to the Seventy, so that when they were opened, a triple understanding of God's temple would be revealed, according to what is said elsewhere: 'But you, write down these things in three ways' (Prov. 22:20). And through them, both the interior and the exterior are seen: so that we may know the invisible things that are within, and the visible things that are without; so that one thing may show the mind, another the flesh, another the spiritual understanding, and another the simple historical account; and through all the surrounding walls, internally and externally, their measurements were consistent. For nothing is done in the temple of God without reason and measure, especially in the holy of holies made by God. The Cherubim were also carved, no doubt in wood, extending from the floor to the windows, and the carvings were so finely made that they appeared not sculpted, but applied. Cherubim are interpreted as a multitude of knowledge. Therefore, within the innermost part of the temple, after the multitude of knowledge, there are carvings and palm trees, in which the sign of victory is, as the Apostle says: But I press on to the goal for the prize of the heavenly call of God, in Christ Jesus (Philippians 3:14). Which palms were between the Cherub and the Cherub, so that one Cherub was surrounded on both sides by two palms: which Cherub did not, as we read at the beginning of this prophet, have four faces, namely, of a man, a lion, a calf, and an eagle; but only two, that is, of a man and a lion, of which the first pertains to reason, and the second to fury, which is more significantly called θυμὸς in Greek. By fury, however, we mean not that which is close to disturbance and vice, but that which consolidates the softness of the mind and makes the soul of the combatant stronger. For in the beginning, we are subject to concupiscence, which pertains to the earthly works; and some are carnal, others are spiritual, of which the ultimate is attributed to eagles. But when we enter the innermost sanctuary, and possess the inner parts of the temple, we have no need for anything else except reason and strength, of which one pertains to perception and prudence, the other to the perseverance of the soul. Therefore, every wall around the temple, from the floor to the ceiling, had Cherubim and palms skillfully carved: after which the sanctuary and the temple were opened from the four corners opposite the faces of the holy ones. First, we have a multitude of knowledge, through which we achieve victory over the enemy, and then a sanctuary and temple are opened to us, which has four angles, and a very strong position, and which is inclined in no direction. For it has the nature of a square measure, so that it may stand on a stable base, and it possesses, in a mystical number that is clear to the wise reader, four elements from which all things consist, solid and everlasting. And they looked at everything opposite the face of the sanctuary: before which was the sanctuary, or in which was the image of the wooden altar three cubits high, and two cubits long, and two cubits wide, which together make seven cubits. This altar had horns; and both its bases and its walls, that is, its sides, were made of wood, in which the holy Scriptures mysteries, human speech cannot explain: how the altar, in which the fire was to be kindled, namely the incense offering, should suffer nothing from the fire, but, so to speak, becomes more pure through the fire. For just as the works of the saints, of which the Apostle writes, 'The work of each will be made manifest; for the Day will disclose it' (1 Corinthians 3:13), do not perish, but are made even more pure through fire, so too the wood of the altar, which is from the trees of paradise, is not consumed by nearby fire, but is made even more pure. It is not surprising to believe this about the sanctuary and the inner parts of the temple and the altar of incense, since even linen, which is a type of flax, or something with a similar appearance to linen, is found to be cleaner the more it is burned. Forgive, reader, the difficulty, and grant pardon to the impoverished understanding. For through slanted and net-like windows, which are always closed, we can barely allow our eye to enter into the inner chamber of our heart, so that all that we see, we see in shadow and in image, and with the Apostle, we cry out: O the depth of the riches of the wisdom and knowledge of God! How inscrutable are his judgments, and how unsearchable his ways (Rom. XI, 13)! And: Who has known the mind of God (Isaiah XL, 13), except the one who is the angel of great counsel, and who has the power to reveal worthy mysteries? And in Rome, they call the projections on the walls of dining rooms 'solaria,' or 'Meniana' from the one who first invented them, which some Greeks call 'exōstras.'

In this chapter the prophet gives us a circumstantial account of the measures, parts, chambers, and ornaments of the temple, vv. 1-26.

The altar of wood - This was the altar of incense, and was covered with plates of gold.

THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26) tabernacle--As in the measurement of the outer porch he had pointed to Solomon's temple, so here in the edifice itself, he points to the old tabernacle, which being eight boards in breadth (each one and a half cubits broad) would make in all twelve cubits, as here. On the interior it was only ten cubits.

table . . . before the Lord--the altar of incense (Eze 44:16). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.

The Altar of Burnt-Offering in the holy place (see Plate III n). "The abrupt style of writing is still continued." The altar wood for the altar was of wood three cubits high; its length, i.e., the expanse of the wall from one corner to the other, was two cubits; the breadth (thickness), which is not expressly mentioned, was the same, because the square form is presupposed from the shape of this altar in the tabernacle and Solomon's temple. Under the term מקצעותיו, its corner-pieces, the horns projecting at the corners, or the horn-shaped points, are probably included, as the simple mention of the corners appears superfluous, and the horns, which were symbolically significant features in the altar, would certainly not have been wanting. There is something strange in the occurrence of וארכוּ before and along with קירות, as the length is already included in the walls, and it would not be appropriately said of the length that it was of wood. ארכוּ is therefore certainly a copyist's error for אדנוּ, ἡ βάσις αὐτοῦ (lxx), its stand or pedestal. The angel describes this altar as the "table which stands before Jehovah" - in perfect harmony with the epithet already applied to the sacrifices in the Pentateuch, the "bread (לחם) of God," though not "because the altar table was intended to combine the old table of shewbread and the altar of incense" (Bttcher). The table of shewbread is not mentioned any more than the candlestick and other portions of the temple furniture. - The altar of burnt-offering stood before Jehovah, i.e., before the entrance into the holy of holies. This leads in Eze 41:23. to the notice of the doors of the sanctuary, the character of which is also described as simply openings (פּתח), since the doorway had been mentioned before. delet דּלת signifies a moveable door, and the plural דּלתות, doors, whether they consist of one leaf or two, i.e., whether they are single or folding doors. Here the דּלתות in Eze 41:23 and Eze 41:24 (לדלתות) are folding doors; on the other hand, the first דּלתות in Eze 41:24 and דּלת ibid. are used for the wings of the door, and מוּסבּות for the swinging portions (leaves) of the separate wings. The meaning is this: the holy place (היכל) and the holy of holies (הקּדשׁ) had two folding doors (i.e., each of these rooms had one). These doors had two wings, and each of these wings, in the one door and in the other, had two reversible door-leaves, so that when going in and out there was no necessity to throw open on every occasion the whole of the wing, which was at least three or four cubits broad. There is no foundation for the objection raised by Kliefoth to the interpretation of להיכל ולקּדשׁ as signifying the holy place and the holy of holies; since he cannot deny that the two words are so used, היכל in Kg1 6:5, Kg1 6:17, Kg1 6:31, Kg1 6:33, and קדשׁ in Lev 16:2-3, etc. And the artificial explanation, "to the temple space, and indeed to the holy place," not only passes without notice the agreement between our verses and Kg1 6:31-34, but gains nothing further than a side door, which does violence to the dignity of the sanctuary, a passage from the side chambers into the holy place, with which Bttcher has presented Solomon's temple. - These doors were ornamented, like the walls, with figures of cherubim and palms. - Other remarks are added in vv. 25b and 26 concerning the porch in front of the holy place. The first is, that on the front of the porch outside there was עב אץ. The only other passage in which the word עב occurs in a similar connection is Kg1 7:6, where it refers to wood-work in front of the Ulam of Solomon's porch of pillars; and it cannot be determined whether it signifies threshold, or moulding, or threshold-mouldings. On the shoulders, i.e., on the right and left side walls of the front porch, there were closed windows and figures of palms. The cherubim were omitted here. - The last words of Eze 41:26 are very obscure. וצלעות הבּ may be taken in connection with the preceding clause, "and on the side-rooms of the temple," as there is no necessity to repeat the preposition in the case of closely continuous clauses (vid., Ewald, 351a); and the side-rooms not only must have had windows, but might also be ornamented with figures of palms. But if the words be taken in this sense, the עבּים must also signify something which presented, like the walls of the porch and of the side chambers, a considerable extent of surface capable of receiving a similar decoration; although nothing definite has hitherto been ascertained with regard to the meaning of the word, and our rendering "beams" makes no pretension to correctness.