Ezekiel 40

PRELIMINARY OBSERVATIONS ON CHAPTERS 40-48.

WE are now entering upon a portion of the Holy Scriptures which is justly looked upon to be one of the most, difficult in all the book of God. The Jews will not allow any to read it till they are thirty years of age, and they tell those who do read it, that though they cannot understand every thing in it, yet when Elias comes he will explain it. Many commentators, both ancient and modern, have acknowledged themselves to be at a loss how to interpret it. But because it is hard to be understood, we must not therefore throw it aside as useless, but must humbly search into its meaning, and advance as far as we can in the knowledge thereof; and when we despair of finding satisfaction in every difficulty we meet with, we must bless God that our salvation does not depend upon it, but that things necessary are sufficiently plain; and we must wait till God shall reveal even this unto us. These chapters are the more to be regarded because the two last chapters of the Revelation seem to have a plain allusion to them, as Revelation 20:0. has to the foregoing prophecy of Gog and Magog.

The contents of this prophecy are as follows: In this and the two following chapters we have the vision of a glorious temple. In chap. 43. God is represented as taking possession of it. In chap. 44. orders are given concerning the priests that are to minister in this temple. Chap. 45. directs concerning the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both with respect to his government of the people, and his worship of God. Chap. 46. contains further instructions for him and the people. And after the vision of the holy waters, we have the borders of the holy land, the portions assigned to the tribes, and the dimensions and gates of the holy city, in chap. 47. 48.

Some suppose that the following description of the temple was intended to show how glorious Solomon’s temple had been, during the flourishing state of the Jewish Church, in order that the captives might see what they had lost by sin, and might be the more humbled. Others consider it as intended for a model according to which the new colonists were to erect a temple on their return to their own land; observing, at the same time, the customs and usages which Ezekiel here orders, and dividing the country as he directs. Perhaps the general scope of the vision might be two-fold: 1st, 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 ought to be encouraged to build another temple which God would own, and where he would meet and bless them: that the ordinances of their 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,) that should countenance the worship of God among them, and should himself be an example of a diligent attendance upon it: and that prince, priests, and people should have a very comfortable settlement in their own land. 2d, 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 David, (the man that projected the building of the first temple,) and who 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. And the gospel temple, erected by Christ and his apostles, was so closely connected with the second material temple, and was erected so carefully just at the time when that temple fell into decay, being designed to receive its glories when it resigned them, that it was proper enough they should both be referred to in one and the same vision; which vision, under the type and figure of a temple and altar, priest and sacrifices, foreshowed the spiritual worship that should be performed in gospel times, as being more agreeable to the nature both of God and man, and that worship perfected at last in the kingdom of glory, in which, doubtless, these visions will have their full accomplishment; if not, as some think, in a glorious and happy state of the gospel church, to take place on earth in the latter days.

The grand outlines of the description here given, as Mr. Scott observes, might be taken from Solomon’s temple, with the additions made to its courts and out-buildings in after ages; and Zerubbabel, Joshua, and the other Jews, who returned from Babylon, might have respect to it in rebuilding the temple after the captivity; but “there are several circumstances which evidently show that something vastly superior to either the first or second temple was intended; and that the external description must be considered as a figure and emblem of spiritual blessings. This will appear, in many particulars, as we proceed; but especially the dimensions of the temple, city, and land; and the division of the land to the prince, priests, and tribes; and the river of water springing from the threshold of the temple, enlarging till it reached the Dead sea, and sweetening its waters; with the trees growing on the banks of the river, bearing fruit every month, cannot be literally interpreted, or made to accord with any thing which has yet taken place.”

A late writer gives the following character of this part of Ezekiel’s prophecy: “From the fortieth chapter a new elevated scene commences. Before, there was nothing but oracles full of misfortunes, of punishments, of death and ruin; visions concerning the destruction of the government, and concerning the flight and state of the last king; and pictures of the universal corruption, idolatry, and superstition of Israel. From the fortieth chapter a new temple rises before the eyes of the holy seer, he walks round about it in Palestine, he measures the city and country for their new inhabitants, he orders sacrifices, feasts, and customs. In short, a Magna Charta is planned for priests, kings, and people, in future ages and latter times. Lastly, from hence prosaic expression predominates: at least, the prophet elevates himself by poetical colouring much more rarely than before.”

A.M. 3430. B.C. 574.

In this chapter we have,

(1,) A general account of this vision of the temple and city, Ezekiel 40:1-4 .

(2,) A particular account of the east gate, north gate, and south gate, Ezekiel 40:5-31 .

(3,) Of the inner court, Ezekiel 40:32-38 .

(4,) Of the tables, Ezekiel 40:39-43 .

(5,) Of the lodgings for the singers and priests, Ezekiel 40:44-47 .

(6,) Of the porch of the house, Ezekiel 40:48 , Ezekiel 40:49 .