Ezekiel 40:4 Kommentar

The waters of the sanctuary which this prophet saw in vision (Eze 47:1) are a proper representation of this prophecy. Hitherto the waters have been sometimes but to the ankles, in other places to the knees, or to the loins, but now the waters have risen, and have become "a river which cannot be passed over." Here is one continued vision, beginning at this chapter, to the end of the book, which is justly looked upon to be one of the most difficult portions of scripture in all the book of God. The Jews will not allow any to read it till they are thirty years old, and tell those who do read it that, though they cannot understand every thing in it, "when Elias comes he will explain it." Many commentators, both ancient and modern, have owned themselves at a loss what to make of it and what use to make of it. But because it is hard to be understood we must not therefore throw it by, but humbly search concerning it, get as far as we can into it and as much as we can out of it, and, when we despair of satisfaction in every difficulty we meet with, bless God that our salvation does not depend upon it, but that things necessary are plain enough, and wait till God shall reveal even this unto us. These chapters are the more to be regarded because the last two chapters of the Revelation seem to have a plain allusion to them, as Rev 20:1-15 has to the foregoing prophecy of Gog and Magog. Here is the vision of a glorious temple (in this chapter and ch. 41 and 42), of God's taking possession of it (ch. 43), orders concerning the priests that are to minister in this temple (ch. 44), the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both in his government of the people and his worship of God (ch. 45), and further instructions for him and the people, ch. 46. After the vision of the holy waters we have the borders of the holy land, and the portions assigned to the tribes, and the dimensions and gates of the holy city, ch. 47, 48. Some make this to represent what had been during the flourishing state of the Jewish church, how glorious Solomon's temple was in its best days, that the captives might see what they had lost by sin and might be the more humbled. But that seems not probable. The general scope of it I take to be, 1. To assure the captives that they should not only return to their own land, and be settled there, which had been often promised in the foregoing chapters, but that they should have, and therefore should be encouraged to build, another temple, which God would own, and where he would meet them and bless them, that the ordinances of worship should be revived, and the sacred priesthood should there attend; and, though they should not have a king to live in such splendour as formerly, yet they should have a prince or ruler (who is often spoken of in this vision), who should countenance the worship of God among them and should himself be an example of diligent attendance upon it, and that prince, priests, and people, should have a very comfortable settlement and subsistence in their own land. 2. To direct them to look further than all this, and to expect the coming of the Messiah, who had before been prophesied of under the name of David because he was the man that projected the building of the temple and that should set up a spiritual temple, even the gospel-church, the glory of which should far exceed that of Solomon's temple, and which should continue to the end of time. The dimensions of these visionary buildings being so large (the new temple more spacious than all the old Jerusalem and the new Jerusalem of greater extent than all the land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these things cannot be literally, but must spiritually, understood. At the gospel-temple, erected by Christ and his apostles, was so closely connected with the second material temple, was erected so carefully just at the time when that fell into decay, that it might be ready to receive its glories when it resigned them, that it was proper enough that they should both be referred to in one and the same vision. Under the type and figure of a temple and altar, priests and sacrifices, is foreshown the spiritual worship that should be performed in gospel times, more agreeable to the nature both of God and man, and that perfected at last in the kingdom of glory, in which perhaps these visions will have their full accomplishment, and some think in some happy and glorious state of the gospel-church on this side heaven, in the latter days. In this chapter we have, I. A general account of this vision of the temple and city (Eze 40:1-4). II. A particular account of it entered upon; and a description given, 1. Of the outside wall (Eze 40:5). 2. Of the east gate (Eze 40:6-19). 3. Of the north gate (Eze 40:20-23). 4. Of the south gate (Eze 40:24-31) and the chambers and other appurtenances belonging to these gates. 5. Of the inner court, both towards the east and towards the south (Eze 40:32-38). 6. Of the tables (Eze 40:39-43). 7. Of the lodgings for the singers and the priests (Eze 40:44-47). 8. Of the porch of the house (Eze 40:48, Eze 40:49).

INTRODUCTION TO EZEKIEL 40 This and the eight following chapters contain a vision of a city and temple herein described, and are thought to be the most difficult part of the whole Bible. The Jews forbid the reading of it till a man is arrived to thirty years of age; and then he must expect to meet with things in it he does not understand, and which must be left until Elijah comes to explain them. Many Christian commentators have omitted the exposition of these chapters; and all acknowledge the difficulties in them. Something however may be got out of them, relating to the Gospel, and Gospel church state, which I am fully persuaded is intended by the city and temple; for that no material building can be designed is clear from this one observation; that not only the whole land of Israel would not be capable of having such a city as is here described built upon it, but even all Europe would not be sufficient; nor the whole world, according to the account of the dimensions which some give of it. The circumference of the city is said to be about eighteen thousand measures, Eze 48:35; but what they are is not certain. Luther makes them to be thirty six thousand German miles; and a German mile being three of ours, the circuit of this city must be above a hundred thousand English miles; and this is sufficient to set aside all hypotheses of a material building, either of city or temple, the one being in proportion to the other. The Jews dream of a third temple to be built, by their vainly expected Messiah; but nothing is more clear than that the true Messiah was to come into the second temple, and by that give it a greater glory than the former ever had; as is evident from Hag 2:6 and, according to Malachi, he was to come suddenly into his temple, which could be no other than the then present one, Mal 3:1, and into which Jesus came, and where he often appeared and taught, as well as entered into it with power and authority, as the Lord and proprietor of it; by which he appeared to be the true Messiah, as by many other characters; see Luk 2:22. There are some who think that Solomon's temple, as it was before it was destroyed by Nebuchadnezzar, and as it was rebuilt by Zerubbabel, is here described; and that partly to let the Jews know what a glory to their nation they lost by their sins; and partly that they might have a complete pattern for the rebuilding of it, as well as to comfort them under its present ruins; but there is no agreement between them. This temple was to be built at a distance from the city, several miles; according to some ten, others twenty, and by the best account twenty seven miles; see Eze 45:1, whereas Solomon's temple, and that built by Zerubbabel, were in the city of Jerusalem: nor from either of these flowed waters, which rose up to a river, on the bank of which were many trees for food and medicine, and whose waters were healing, and quickened wherever they came, as from this, Eze 47:1, nor do we ever read of the east gate of these temples always shut, as this, Eze 44:2, and besides, both these temples were profaned and destroyed; whereas this shall never be, but God will dwell in it forever, Eze 43:7, neither place, structure, nor worship, agree. Nor is this city here the same with the New Jerusalem John had a vision of; for though he borrows some of his expressions to describe it from hence; and in some things there is an appearance of agreement, as of the river of water of life, and the tree of life on both sides of the river, Rev 22:1, yet the description agrees not, either with respect to its gates, or its compass; and though there was no temple in that John saw, as there was none in this, it being without the city; yet here is a temple in this vision, and the greatest part of it is taken up in the description of it. It remains that this must be understood mystically and figuratively of the Gospel church, which is often spoken of as a city and temple, Heb 12:22 and which began to have its accomplishment in the first times of the Gospel, immediately after the death and resurrection of Christ; when his disciples had a commission to preach the Gospel to all nations; and who accordingly did, even before the destruction of Jerusalem, and of the material temple, so that Gospel churches were planted in all parts of the world; and especially this was the case, when the Roman empire, called the whole world, became Christian: though the further and greater accomplishment of this vision will be in the latter day; when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea; when Jews and Gentiles will be converted, and Gospel churches be set up everywhere; so that the Gospel church state, or kingdom of Christ, signified by the great mountain in Dan 2:35, and by this large city here, will fill the whole earth: and the rather this may be thought to be the design of this vision to represent it, as it follows the prophecies of the Jews' settlement in their own land; and of the destruction of Gog, or the Turk, attempting to dispossess them; of which in chapters 37-39. In this chapter are first an account of the vision in general, the time, manner, and place of it, Eze 40:1, a description of the person, the builder and owner of the house; and by whom the prophet is shown each of the parts and dimensions of it, whom he calls to him for that purpose, Eze 40:3, and then a particular account is given, which begins with the outward wall around the house, Eze 40:5, then the east gate, with its posts, porch, and chambers, and the outward court with its chambers, Eze 40:6, then the gate of the outward court to the north, with its chambers, and the gate of the inner court over against that, Eze 40:20, then the gate to the south, with its posts, arches, and chambers, Eze 40:24, then the inner court to the east, its gate, chambers, and arches, Eze 40:32, then the north gate, with its posts, chambers, and arches, Eze 40:35, in the porch of which are the tables, on which the sacrifices are slain, Eze 40:39, after which are described the chambers for the singers and the priests, Eze 40:44, then the inner court and altar in it; and the chapter is concluded with the dimensions of the porch of the house, Eze 40:48.

And the man said unto me, Son of man,.... The glorious and illustrious Person before described, who appeared in a human form, spoke to the prophet, calling him "the Son of man", a title often bestowed upon him in this prophecy; and here used to put him in mind of his original and decent, and of his meanness and unworthiness; thereby teaching him humility, which is necessary in order to receive instruction, and learn the knowledge of divine things: and also he might use this free and familiar way of speaking, both to express his philanthropy or good will to men, and to take off all terror from the mind of the prophet at his appearance; that he might more diligently attend to what he should see and hear, which he next advises him to: behold with thine eyes, and hear with thine ears; look with both eyes, and hear with both ears; that is, look wistfully, and hear attentively; for if persons only have a glance or superficial view of anything or hear in a careless and indifferent manner, what they see and hear will make little impression upon them; nor will they retain, but soon forget it, and be incapable of relating it unto others: and set thy heart upon all that I shall show thee; let thy mind be intent upon it; thoroughly consider it, and ponder it within thy heart; let it engross all thy thoughts and affections; so it will be imprinted upon thy mind, and be remembered by thee; for, unless a man's heart is taken with what he sees and hears, it will soon be gone from him; and besides, these were things of great moment and importance, which were about to be shown the prophet: as Moses had the pattern of the tabernacle shown him in the mount; and as David had the pattern of the temple given him by the Spirit and in writing, which were both typical of the church; and as John had a view of the New Jerusalem; so the prophet here is shown the form and order of the Gospel church in the latter day: for to the intent that I might show them unto thee art thou brought hither; this was the design of his being brought in a visionary way out of Chaldea into the land of Israel, that he might have a view of the fabric after described; and there it was highly proper that he should diligently view it, and listen attentively to everything that was said to him about it; and the rather, as he was to relate the whole to others, as follows: declare all that thou seest to the house of Israel; to the people of Israel then in captivity; and to the church of God in every age, to whom this prophecy should come, and by whom it should be read; that the people of God in all succeeding times might know what will be the state and condition of the church of Christ in the latter day; and how far they now come short of Gospel order and discipline; see Eze 43:10. It becomes the ministers of the word faithfully to declare what has been shown them, whether respecting doctrine or practice, even all things, and keep back nothing that may be profitable and useful.

Not with the eyes of the flesh but with the spirit, not with the ears of the body but of the soul.

(Chapter XL - Verses 1 onwards) 'In the twenty-fifth year of our exile (or captivity), at the beginning of the year (or in the first month), on the tenth day of the month, fourteen years after the city was struck down (or captured): on that very day, the hand of the Lord was upon me, and He brought me there. In visions (or in a vision) of God, He brought me to the land of Israel, and set me down on a very high mountain, on which was like a city-building, facing southward (or from the south).' And he brought me there: and behold a man, whose appearance was like the appearance of brass (or shining brass); and a line of flax (or masons' line) was in his hand, and a measuring reed in his hand. And he stood in the gate: and he said to me, Son of man, see with your eyes, and hear with your ears, and set your heart upon all that I shall show you (or set in your heart all that I shall show you): for you have been brought (or entered) here for this purpose, and declare (or show) to the house of Israel all that you see. If, in the fifth year of captivity or exile of King Joachin, in the fourth month, in the fifth day of the month, the heavens were opened to the prophet Ezekiel by the river Chebar, and he saw visions of God; and now it is said that in the twenty-fifth year of the same captivity or exile of Jehoiachin, at the beginning of the year, in the tenth month, the hand of the Lord came upon him, and he was brought to the land of Israel and placed on a very high mountain, where he could see the city under construction, facing south; then there is no doubt that his entire prophecy was composed over a period of nineteen years, nine months, and five days of the twentieth year. But if, according to Theodotion, who interpreted in that place where we have placed [it], at the beginning of the year, it is understood that on the new year, the tenth month (however, the new year is called the seventh month among the Hebrews, which has the name Tishri, that is, on the Kalends of the seventh month, there is the sound of trumpets, and on the tenth day of the same month, there is the day of fasting and atonement; but on the fifteenth day, when the whole circle of the moon is completed, there are the days of the booths), it is understood that on the tenth day of the Day of Atonement, the building of the city as shown to Ezekiel, the prophet. And just as he demonstrated the restoration of the people, or rather the revival in the bones of the valley under the image of the resurrection, so now the Lord promises the restoration of the city that was destroyed by the Babylonians fourteen years ago, under its description, just as the type of captivity and destruction that he had shown through the boiling pot from the face of the North, and the truth of the prophecy was confirmed by the work, so the truth of the future edification would be proven by the faith in past events and the prediction. Nor is this said of that time, as some ignorant Jews want, when under Zerubbabel and under Jesus, son of Josedech, the high priest, the temple was built, with the prophets Haggai and Zechariah prophesying. For this temple that is now described, and the order of the priesthood, and the division of the land and fertility, is much more magnificent than what Solomon built. But the temple that was built under Zerubbabel was so small, and compared to the previous one was nothing: those who had seen the previous temple, and then saw this one, would wail and testify their sorrow with tears, and the clamor of the mourners would be much louder than the sound of trumpets. Read the book of Ezra. Furthermore, what is added, in the fourteenth year after the city was struck (or captured), according to mystical understanding, it signifies fourteen generations: which completed from David to the birth of Christ, the restoration of the city is promised by him, about whom it is written: He will build my city and bring back the captivity of my people. And again: He came to proclaim release to the captives and sight to the blind, saying to those who were in chains, come out, and to those who were in darkness, be revealed. But the hand of the Lord came upon him, so that Israel in the flesh, who was situated in Babylon, would come to the land in spirit. And he would not be placed on a high mountain in a vision, but in the visions of God, on an exceedingly high mountain, about which Isaiah and Micah prophesied: Come, let us go up to the mountain of the Lord, to the house of the God of Jacob (Isa. II, 3; Mic. IV, 2). For it is exceedingly high, in comparison to the other mountains, about which the prophet testifies, saying: I lift up my eyes to the mountains, from where will my help come? (Ps. CXX, 1). And in another place: Mountains are around it, and the Lord is around His people (Ps. CXXIV, 2). Concerning this it is also said by Isaiah: Ascend to a high mountain, you who bring good news to Zion (Isa. XL, 9). On this mountain, the city's building is shown, according to the Septuagint and Aquila, from the region, and opposite the north, from where the prophet came to the land of Israel; but according to Theodotion and Symmachus, it faces south, where there is full light, and the sun of righteousness is positioned at the highest point of the sky. And in the Song of Songs it says: Rise up, O north wind, and come, O south wind, blow upon my garden, that its spices may flow out. (Song 4:16) For the harsh north wind is driven away by the breath of the Lord, lest the warmth of love grow cold and the flowers wither. But when it is said, 'Like the structure of a city, not truly a city, but a likeness of a city is shown,' it refers to the city about which it is written: Glorious things are said of you, O city of God. (Psalm 87:2) This is Jerusalem, built as a city, whose unity itself is in that very city, and in it the great Lord is greatly praised, in the city of our God, on his holy mountain. (Psalm 48). And in the towers of this city, God is known when he will receive it. As it is said elsewhere: The streams of the river gladden the city of God (Ps. 46:4). And: A city set on a hill cannot be hidden (Matt. 5:14), as spoken in Isaiah: I am a solid city, a city under attack (Isa. 23). It did not say that it is conquered, but under attack: it is built on a rock and is not shaken by any storm. It follows: And he led me there, as it is understood, by the hand of God. There, however, that is, to the building of the city, so that he might show me all the things that were inside. And behold, he says, a man, whose appearance or vision was like a shining bronze, specifically the one of whom it is written: Behold a man, the Rising Sun is his name (Zach. VI, 12). But he did not have the appearance of amber, as is said at the beginning of this volume, nor was he girded with a golden belt, as is stated in the Book of Revelation (Apoc. I): but he had the appearance of bronze, according to the Hebrew. For this material is more resonant than all metals and resounds with a far-reaching sound. Hence, in the Book of Daniel, the kingdom of Alexander and the Greeks is symbolized by an image made of gold, silver, bronze, and iron (Daniel. II); in order to represent the eloquence of the Greek language: through which it is clear that they still need teaching, who have not yet fully understood the mysteries of spiritually building the temple. There was also a line made of twine in his hand, as it is written in Zechariah (Zech. II), that he had a measuring line to measure the width and length of the city. And the workers of masonry, either the angels who served under God's command, or Moses, and all the prophets and apostles who build the city of God, and are helpers or ministers of the Lord's will. Hence, the Apostle Paul also said: We are God's field, God's building (1 Cor. III, 9). And what follows: And the pen of measurement in his hand signifies prophetic grace, of which it is written in the forty-fourth psalm: My tongue is the pen of a swift scribe (Psalm 44:2). And concerning John the prophet and the baptist: What did you go out to the desert to see? A reed shaken by the wind (Matthew 11:7). Those who desire to imitate this reed, are those who write iniquity, and to whom the prophet curses: Rebuke the beasts of the reed (Psalm 68:31). But he was standing at the gate; for through him we enter the Father, and without him we cannot enter the city of God, so that it may receive the worthy and cast out the unworthy. There is also judgment at the gate. Hence the prophet says: They hate those who correct at the gate (Isa. 29:21). And in another place: He will not be put to shame when he speaks with his enemies at the gate (Ps. 127:5). This man spoke to the prophet, in whose hand was a cord, and whose appearance was like bronze, and he held a reed in his hand. He spoke to Ezekiel, a true architect, whom Paul the apostle imitated, saying: Like a wise architect, I have laid the foundation (I Cor. III, 10). But he calls the wise architect, to distinguish him from the foolish one, and he is called an unworthy shepherd in Zechariah; but he spoke the following: Son of man, see with your eyes, and hear with your ears (Zech. XI): not with the eyes of the flesh, but with the spirit; not with the ears of the body, but with the soul. Lift up, he says, your eyes, and see that the fields are already white for harvest (John 4:35). And: He who has ears to hear, let him hear (Luke 8:8). The construction of the city is visible, and the order of the ceremonies and priests, and the description of the land can be heard. But it is not enough to command to see with the eyes and hear with the ears; but he added: And place your heart in all things; or, place in your heart all that I will show you. For nothing is of benefit to have seen and heard, unless you place those things that you have seen and heard in the treasure of memory. When, however, he says, 'all things that I will show you', he makes the listener attentive, and he prepares the eyes of the heart, so that he may hold in his memory those things that are to be shown to him, for you have been brought here so that all things may be shown to you. With this, he shows specifically that nothing is sweeter than theory and knowledge, which the prophet desires, saying: 'One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life.' In order to see the delight of the Lord, and to visit His temple (Psalm 26:4, 5). Hence he joins and speaks: Lord, I have loved the beauty of your house and the dwelling place of your glory. Proclaim, he says, all that you see to the house of Israel, so that those who cannot see for themselves may learn through you what is shown to you by the Lord. But to the house of Israel are those who contemplate God with their mind, such as Nathanael, who earnestly sought Christ, and deserved to hear: Behold, a true Israelite, in whom there is no deceit (John 1:47).

It is no use to see and hear, unless what you see and hear you place in the treasure of your memory.

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.

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.

THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49) beginning of the year--the ecclesiastical year, the first month of which was Nisan. the city . . . thither--Jerusalem, the center to which all the prophet's thoughts tended.