2. That one neighbour do not cheat another in commerce (Eze_45:10): You shall have just balances, in which to weigh both money and goods, a just ephah for dry measure of corn and flour, a just bath for the measure of liquids, wine, and oil; and the ephah and bath shall be one measure, the tenth part of a chomer, or cor, Eze_45:11. So that the ephah and bath contained (as the learned Dr. Cumberland has computed) seven wine gallons and four pints, and something more. An omer was but the tenth part of an ephah (Exo_16:36) and the one hundredth part of a chomer, or homer, and contained about six pints. The shekel is here settled (Eze_45:13); it is twenty jerahs, just half a Roman ounce, in our money 2s. 4 1/4d. and almost the eighth part of a farthing, as the aforesaid learned man exactly computes it. By the shekels the maneh, or pound, was reckoned, which, when it was set for a mere weight (says bishop Cumberland), without respect to coinage, contained just 100 shekels, as appears by comparing 1Ki_10:17, where it is said three manehs, or pounds, of gold, went to one shield, with the parallel place, 2Ch_9:16, where it is said 300 shekels of gold went to one shield. But when the maneh is set for a sum of money or coin it contains but sixty shekels, as appears here, where twenty shekels, twenty-five shekels, and fifteen shekels, which in all make sixty, shall be the maneh. But it is thus reckoned because they had one piece of money that weighed twenty shekels, another twenty-five, another fifteen, all of which made up one pound, as a learned writer here observes. Note, It concerns God's Israel to be very honest and just in all their dealings, very punctual and exact in rendering to all their due, and very cautious to do wrong to none, because otherwise they spoil the acceptableness of their profession with God and the reputation of it before men. — Henry 

Eze 45:13-25 
Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness.

I. It is required that they offer an oblation to the Lord out of what they have (Eze_45:13): All the people of the land must give an oblation, Eze_45:16. As God's tenants, they must pay a quit-rent to their great landlord. They had offered an oblation out of their real estates (Eze_45:1), a holy portion of their land; now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Psa_50:9. No; it is but an oblation; we only offer it to him; the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good.

II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled: - 1. Out of their corn they were to offer a sixtieth part; out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, Eze_45:13. 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation; out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, Eze_45:14. This was given to the altar; for in eery meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200; that was the smallest proportion of all, Eze_45:15. But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace; but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment.

III. This oblation must be given for the prince in Israel, Eze_45:16. Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince; every private person shall bring his oblation, to be offered with that of the prince; for it follows (Eze_45:17). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables; and it is a happy thing when those that are above others in power and dignity go before them in the service of God.

IV. Some particular solemnities are here appointed.

1. Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses; it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary (Eze_45:18), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court (Eze_45:19), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing; that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future; and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, 2Ch_29:17. They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to eat the passover, an ordinance which, of all Old Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, Eze_45:20. And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple; he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Num_15:30. By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also.

Ezekiel 45 - INTRODUCTION TO EZEKIEL 45

This chapter treats of the division of the land in future time, and the persons and uses for which it is to be made; one part being for the sanctuary, and the priests that serve in it, and for their houses for them to dwell in, Eze_45:1, another for the Levites and their chambers, Eze_45:5, and another for the city, for the Israelites in common, Eze_45:6, and the last for the prince; and of the situation and extent of it, Eze_45:7 and of the righteous administration of civil government in the time of the spiritual reign of Christ, in abstinence from violence and exactions, and doing justice, for which orders and directions are given, Eze_45:9, then of the oblations of the people of the land, Eze_45:13, and next of those that are to be prepared by the prince, Eze_45:17, and the times of the offering of them, at the beginning of the year, on the feasts of the passover and tabernacles, Eze_45:18, the rules for which are so different from the Mosaic law, as show the abrogation of that; and that all this is to be understood in a spiritual and evangelic sense.  — Gill

Ezekiel 45 -
In this chapter is further represented to the prophet, in vision,  I. The division of the holy land, so much for the temple, and the priests that attended the service of it (Eze_45:1-4), so much for the Levites (Eze_45:5), so much for the city (Eze_45:6), so much for the prince, and the residue to the people (Eze_45:7, Eze_45:8 ).  II. The ordinances of justice that were given both to prince and people (Eze_45:9-12).  III. The oblations they were to offer, and the prince's part in those oblations (Eze_45:13-17). Particularly in the beginning of the year (Eze_45:18-20) and in the passover, and the feast of tabernacles (Eze_45:21-25). And all this seems to point at the new church-state that should be set up under the gospel, which, both for extent and for purity, should far exceed that of the Old Testament. — Henry 

Eze 45:1-25 
In the period here foretold, the worship and the ministers of God will be provided for; the princes will rule with justice, as holding their power under Christ; the people will live in peace, ease, and godliness. These things seem to be represented in language taken from the customs of the times in which the prophet wrote. Christ is our Passover that is sacrificed for us: we celebrate the memorial of that sacrifice, and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin, and our preservation from the destroying sword of Divine justice, in the Lord's supper, which is our passover feast; as the whole Christian life is, and must be, the feast of the unleavened bread of sincerity and truth. — MHCC

Eze 45:1-8 
Directions are here given for the dividing of the land after their return to it; and, God having warranted them to do it, would be an act of faith, and not of folly, thus to divide it before they had it. And it would be welcome news to the captives to hear that they should not only return to their own land, but that, whereas they were now but few in number, they should increase and multiply, so as to replenish it. But this never had its accomplishment in the Jewish state after the return out of captivity, but was to be fulfilled in the model of the Christian church, which was perfectly new (as this division of the land was quite different from that in Joshua's time) and much enlarged by the accession of the Gentiles to it; and it will be perfected in the heavenly kingdom, of which the land of Canaan had always been a type. Now, 1. Here is the portion of land assigned to the sanctuary, in the midst of which the temple was to be built, with all its courts and purlieus; the rest round about it was for the priests. This is called (Eze_45:1) an oblation to the Lord; for what is given in works of piety, for the maintenance and support of the worship of God and the advancement of religion, God accepts as given to him, if it be done with a single eye. It is a holy portion of the land, which is to be set out first, as the first-fruits that sanctify the lump. The appropriating of lands for the support of religion and the ministry is an act of piety that bids as fair for perpetuity, and the benefit of posterity, as any. This holy portion of the land was to be measured, and the borders of it fixed, that the sanctuary itself might not have more than its share and in time engross the whole land. So far the lands of the church shall extend and no further; as in our own kingdom donations to the church were of old limited by the statute of mortmain. The lands here allotted to the sanctuary were 25,000 reeds (so our translation makes it, though some make them only cubits) in length, and 10,000 in breadth-about eighty miles one way and thirty miles another way (say some); twenty-five miles one way and ten miles the other way, so others. The priests and Levites that were to come near to minister were to have their dwellings in this portion of the land that was round about the sanctuary, that they might be near their work; whereas by the distribution of land in Joshua's time the cities of the priests and Levites were dispersed all the nation over. This intimates that gospel ministers should reside upon their charge; where their service lies there must they live. 2. Next to the lands of the sanctuary the city-lands are assigned, in which the holy city was to be built, and with the issues and profits of which the citizens were to be maintained (Eze_45:6): It shall be for the whole house of Israel, not appropriated, as before, to one tribe or two, but some of all the tribes shall dwell in the city, as we find they did, Neh_11:1, Neh_11:2. The portion for the city was fully as long, but only half as broad, as that for the sanctuary; for the city was enriched by trade and therefore had the less need of lands. 3. The next allotment after the church-lands and the city-lands is of the crown-lands, Eze_45:7, Eze_45:8. Here is no admeasurement of these, but they are said to lie on the one side and on the other side of the church-lands and city-lands, to intimate that the prince with his wealth and power was to be a protection to both. Some make the prince's share equal to the church's and city's share both together; others make it to be a thirteenth part of the rest of the land, the other twelve parts being for the twelve tribes. The prince that attends continually to the administration of public affairs must have wherewithal to support his dignity, and have abundance, that he may not be in temptation to oppress the people, which yet with many does not prevent that; but the grace of God shall prevent it, for it is promised here, My princes shall no more oppress my people; for God will make the officers peace and the exactors righteousness. Notwithstanding this, we find that after the return of the Jews to their own land the princes were complained of for their exactions. But Nehemiah was one that did not do as the former governors, and yet kept a handsome court, Neh_5:15, Neh_5:18. But so much is said of the prince in this mystical holy state, to intimate that in the gospel-church magistrates should be as nursing fathers to it and Christian princes its patrons and protectors; and the holy religion they profess, as far as they are subject to the power of it, will restrain them from oppressing God's people, because they are more his people than theirs. 4. The rest of the lands were to be distributed to the people according to their tribes, who had reason to think themselves well settled, when they had both the testimony of Israel and the throne of judgment so near them. — Henry 

Eze 45:9-12 
We have here some general rules of justice laid down both for prince and people, the rules of distributive and commutative justice; for godliness without honesty is but a form of godliness, will neither please God nor avail to the benefit of any people. Be it therefore enacted, by the authority of the church's King and God, 1. That princes do not oppress their subjects, but duly and faithfully administer justice among them (Eze_45:9): “Let it suffice you, O princes of Israel! that you have been oppressive to the people and have enriched yourselves by spoil and violence, that you have so long fleeced the flock instead of feeding them, and henceforward do so no more.” Note, Even princes and great men that have long done amiss must at length think it time, high time, to reform and amend; for no prescription will justify a wrong. Instead of saying that they have been long accustomed to oppress, and therefore may persist in it, for the custom will bear them out, they should say that they have been long accustomed to it and therefore, as here, Let the time pass suffice, and let them now remove violence and spoil; let them drop wrongful demands, cancel wrongful usages, and turn out those from employments under them that do violence. Let them take away their exactions, ease their subjects of those taxes which they find lie heavily upon them, and let them execute judgment and justice according to the law, as the duty of their place requires. Note, All princes, but especially the princes of Israel, are concerned to do justice; for of their people God says, They are my people, and they in a special manner rule for God.   — Henry 

  Ezekiel 45:1-25  Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about.  (2)  Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about; and fifty cubits round about for the suburbs thereof.  (3)  And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place.  (4)  The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary.  (5)  And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.  (6)  And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel.  (7)  And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border.  (8 ) In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes. 

(9)  Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.  (10)  Ye shall have just balances, and a just ephah, and a just bath.  (11)  The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.  (12)  And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh. 

(13)  This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:  (14)  Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are an homer:  (15)  And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.  (16)  All the people of the land shall give this oblation for the prince in Israel.  (17)  And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.  (18)  Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:  (19)  And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.  (20)  And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.  (21)  In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.  (22)  And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.  (23)  And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.  (24)  And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.  (25)  In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.

2. It was part of their business to judge upon appeals made to them (Deu_17:8, Deu_17:9); and in controversy they shall stand in judgment, Eze_44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex - Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.

VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev_21:1, Lev_21:11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Eze_44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Eze_44:26, Eze_44:27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.

VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (Eze_44:28): “You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;” for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (Eze_48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,

1. What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Eze_44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. 27. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, 1Co_16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Eze_44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.

2. What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Eze_44:30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Pro_3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house. — Henry 

2. He must tell them their duty (Eze_44:9): “No stranger shall enter into my sanctuary till he has first submitted to the laws of it.” But, lest any should think that this excluded the penitent believing Gentiles from the church, the stranger here is described to be one that is uncircumcised in heart, not in sincerity consenting to the covenant, nor putting away the filth of the flesh; whereas the believing Gentiles were circumcised with the circumcision made without hands, Col_2:11. This circumcision of the heart, in the spirit, not in the letter, was what the unbelieving Jews were strangers to and unconcerned about, while yet they were zealous to keep out of the sanctuary uncircumcised Gentiles, witness their rage against Paul when they did but suspect him to have brought Greeks into the temple, Act_21:28. — Henry 

Eze 44:10-16 
The Master of the house, being about to set up house again, takes account of his servants the priests, and sees who are fit to be turned out of their places and who to be kept in, and takes a course with them accordingly.

I. Those who have been treacherous are degraded and put lower those Levites - or priests who were carried down the stream of the apostasy of Israel formerly, who went astray from God after their idols (Eze_44:10), who had complied with the idolatrous kings of Israel or Judah, who ministered to them before their idols (Eze_44:12), bowed with them in the house of Rimmon, or set up altars for them, as Urijah did for Ahaz, and so caused the house of Israel to fall into iniquity, led them to sin and hardened them in sin; for, if the priests go astray, many will follow their pernicious ways. Perhaps in Babylon some of the Jewish priests had complied with the idolaters of the place, to the great scandal of their religion. Now these priests who had thus prevaricated were justly put under the mark of God's displeasure; or, if they were dead (as it is probable that they were, if the crime were committed before the captivity), the iniquity was visited upon their children. Or perhaps it was the whole family of Abiathar that had been guilty of this trespass, which was now called to account for it. And, 1. They are sentenced to be deprived, in part, of their office, and from the dignity of priests are put down into the condition or ordinary Levites. God has lifted up his hand against them, has said it, and sworn it, that they shall bear their iniquity (Eze_44:12); assuredly they shall suffer for it, shall suffer disgrace for it; they shall bear their shame (Eze_44:13), for though they have (we charitably hope) repented of it, yet they shall not come near to do the office of a priest, that is, those parts of the office that were peculiar to them, they shall not come near to any of the holy things within the sanctuary, Eze_44:13. Note, those who have robbed God of his honour will justly be deprived of their honour. And it is really a great punishment to be forbidden to come near to God; and justly might those who have once gone away from him be rejected as unworthy ever to come near to him and put at an everlasting distance. 2. Yet there is a mixture of mercy in this sentence. God deals not in severity, as he might have done, with those who had dealt treacherously with him, but mitigates the sentence, Eze_44:11, Eze_44:14. They are deprived but in part, ab officio - of their office, and, it should seem, not at all à beneficio - of their emoluments. They shall help to slay the sacrifice, which the Levites were permitted to do, and which in this temple was done, not at the altar, but at the tables, Eze_40:29. They shall be porters at the gates of the house, and they shall be keepers of the charge of the house, for all the service thereof. Note, Those who may not be fit to be employed in one kind of service may yet be fit to be employed in another; and even those who have offended may yet be made use of, and not quite thrown aside, much less thrown away.

II. Those who have been faithful are honoured and established, Eze_44:15, Eze_44:16. These are remarkably distinguished from the other: “But the sons of Zadok, who kept their integrity in a time of general apostasy, who went not astray when others did, they shall come near to me, shall come near to my table.” Note, God will put marks of honour upon those who give proofs of their fidelity and constancy to him in shaking trying times, and will employ those in his service who have kept close to his service when others deserted it and drew back. And it ought to be reckoned a true and great reward of stability in duty to be established in it. If we keep close to God, God will keep us close to him. — Henry 

Eze 44:17-31 
God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,

I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Eze_44:17, Eze_44:18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Eze_44:19, as before, Eze_42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, Eze_42:14), they shall approach to those things which are for the people, in their ordinary garments.

II. Concerning their hair; in that they must avoid extremes on both hands (Eze_44:20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (1Co_11:14); it is effeminate.

III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Eze_44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev_10:9; Pro_31:4, Pro_31:5.

IV. Concerning their marriages, Eze_44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.

V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (Eze_44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions.

Ezekiel 44 - INTRODUCTION TO EZEKIEL 44

This chapter treats of the eastern gate of the temple being appropriated to the use of the prince, Eze_44:1, of the sin of the Lord's people, in admitting strangers and unholy persons into the sanctuary, either to officiate or communicate there, Eze_44:4 of the degrading of the Levites, that went astray, assigning them inferior posts and service in the house of God, Eze_44:10 and of the establishment of the sons of Zadok in their ministry, who were faithful, Eze_44:15, then follow various laws relating to their garments; shaving of their heads; drinking wine; their marriage; performance of their ministerial work; their regard to the dead, and their food and maintenance, Eze_44:17.  — Gill 

Ezekiel 44 - In this chapter we have,  I. The appropriating of the east gate of the temple to the prince (Eze_44:1-3).  II. A reproof sent to the house of Israel for their former profanations of God's sanctuary, with a charge to them to be more strict for the future (Eze_44:4-9).  III. The degrading of those Levites that had formerly been guilty of idolatry and the establishing of the priesthood in the family of Zadok, which had kept their integrity (Eze_44:10-16).  IV. Divers laws and ordinances concerning the priests (Eze_44:17-31). — Henry 

Eze 44:1-31 
This chapter contains ordinances relative to the true priests. The prince evidently means Christ, and the words in Eze_44:2, may remind us that no other can enter heaven, the true sanctuary, as Christ did; namely, by virtue of his own excellency, and his personal holiness, righteousness, and strength. He who is the Brightness of Jehovah's glory entered by his own holiness; but that way is shut to the whole human race, and we all must enter as sinners, by faith in his blood, and by the power of his grace. — MHCC

Eze 44:1-3 
The prophet is here brought to review what he had before once surveyed; for, though we have often looked into the things of God, they will yet bear to be looked over again, such a copiousness there is in them. The lessons we have learned we should still repeat to ourselves. Every time we review the sacred fabric of holy things, which we have in the scriptures, we shall still find something new which we did not before take notice of. The prophet is brought a third time to the east gate, and finds it shut, which intimates that the rest of the gates were open at all times to the worshippers. But such an account is given of this gate's being shut as puts honour, 1. Upon the God of Israel. It is for the honour of him that the gate of the inner court, at which his glory entered when he took possession of the house, was ever after kept shut, and no man was allowed to enter in by it, Eze_44:2. The difference ever after made between this and the other gates, that this was shut when the others were open, was intended both to perpetuate the remembrance of the solemn entrance of the glory of the Lord into the house (which it would remain a traditional evidence of the truth of) and also to possess the minds of people with a reverence for the Divine Majesty, and with very awful thoughts of his transcendent glory, which was designed in God's charge to Moses at the bush, Put off thy shoe from off thy foot. God will have a way by himself. 2. Upon the prince of Israel, Eze_44:3. It is an honour to him that though he may not enter in by this gate, for no man may, yet, (1.) He shall sit in this gate to eat his share of the peace-offerings, that sacred food, before the Lord. (2.) He shall enter by the way of the porch of that gate, by some little door or wicket, either in the gate or adjoining to it, which is called the say of the porch. This as to signify that God puts some of his glory upon magistrates, upon the princes of his people, for he has said, You are gods. Some by the prince here understand the high priests, or the sagan or second priest; and that he only was allowed to enter by this gate, for he was God's representative. Christ is the high priest of our profession, who entered himself into the holy place, and opened the kingdom of heaven to all believers. — Henry 

Eze 44:4-9 
This is much to the same purport with what we had in the beginning of ch. 43. As the prophet must look again upon what he had before seen, so he must be told again what he had before heard. Here, as before, he sees the house filled with the glory of the Lord, which strikes an awe upon him, so that he falls prostrate at the sight, the humblest posture of adoration and the expression of a holy awe: I fell upon my face, Eze_44:4. Note, The more we see of the glory of God the more low we shall lie in our own eyes. Now here,

I. God charges the prophet to take a very particular notice of all he saw, and all that was said to him (Eze_44:5): “Behold with thy eyes what is shown thee, particularly the entering in of the house and every going forth of it, all the inlets and all the outlets of the sanctuary;” those he must take special notice of. Note, In acquainting ourselves with divine things we must not aim so much at an abstract speculation of the things themselves as at finding the plain appointed way of converse and communion with those things, that we may go in and out and find pasture. 2. Hear with thy ears all that I say unto thee about the laws and ordinances of the house, which he was to instruct the people in. Note, Those who are appointed to be teachers have need to be very diligent careful learners, that they may neither forget any of the things they are entrusted with nor mistake concerning them.

II. He sends him upon an errand to the people, to the rebellious, even to the house of Israel, Eze_44:6. It is sad to think that the house of Israel should deserve this character from him who perfectly knew them, that a people in covenant with God should be rebellious against him. Who are his subjects if the house of Israel be rebels? But it is an instance of God's rich mercy that, though they had been rebellious, yet, being the house of Israel, he does not cast them off, but sends an ambassador to them, to invite and encourage them to return to their allegiance, which he would not have done if he had been pleased to kill them. The whole race of mankind has fallen under the character here given of the house of Israel; but our Lord Jesus, when he ascended on high, received gifts for men, yea, even for the rebellious also, that, as here, the Lord God might dwell among them, Psa_68:18.

1. He must tell them of their faults, must show them their rebellions, must show the house of Jacob their sins. Note, Those that are sent to comfort God's people must first convince them, and so prepare them for comfort. Let it suffice you of all your abominations, Eze_44:6. Note, It is time for those that have continued long in sin to reckon it long enough, and too long, and to begin to think of taking up in time, and leaving off their evil courses. “Let the time past of your lives suffice, for by this time, surely, you have surfeited upon your abominations and have become sick of them,” 1Pe_4:3. That which is here charged upon them is, (1.) That they had admitted those to the privileges of the sanctuary that were not entitled to them; whereas God had said, The stranger that comes nigh shall be put to death, they had not only connived at the intrusion of strangers into the sanctuary, but had themselves introduced them (Eze_44:7): You brought in strangers uncircumcised in flesh, and therefore under a legal incapacity to enter into the sanctuary, which was a breaking of the covenant of circumcision, throwing down the hedge of their peculiarity, and laying themselves in common with the rest of the world. Yet if these strangers had been devout and good, though they were not circumcised, the crime would not have been so great; but they were uncircumcised in heart too, unhumbled, unreformed, and strangers indeed to God and all goodness. When they came to offer sacrifice they brought these with them to feast with them upon the sacrifice, because they were fond of their company, and this was one of their abominations, wherewith they polluted God's sanctuary; it was giving that which was holy unto dogs, Mat_7:6. Note, The admission of those who are openly wicked and profane to special ordinances is a polluting of God's sanctuary and a great provocation to him. (2.) That they had employed those in the service of the sanctuary who were not fit for it. Though none but priests and Levites were to minister in the sanctuary, yet we may suppose that all who were priests and Levites did not immediately attend there, but chosen men of them, who were best qualified, who were most wise, serious, and conscientious, and most likely to keep the charge of the holy things carefully; but, in making this choice, they had not regard to merit and qualification for the work: “You have set keepers of my charge in my sanctuary for yourselves, such as you had some favour or affection for, such as you either had got, or hoped to get, money by, or such as would comply with your humours and would dispense with the laws of the sanctuary to please you; thus you have not kept the charge of my holy things.” Note, Those who have the choice of the keepers of the holy things, if, to serve some secular selfish purpose, they choose such as are unfit and unfaithful, will justly have it laid at their door, that they have betrayed the holy things by lodging them in bad hands.

  Ezekiel 44:1-31  Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut.  (2)  Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.  (3)  It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.  (4)  Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. 

(5)  And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.  (6)  And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,  (7)  In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.  (8 ) And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.  (9)  Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. 

(10)  And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.  (11)  Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.  (12)  Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.  (13)  And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed.  (14)  But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.  (15)  But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:  (16)  They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.

(17)  And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.  (18)  They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.  (19)  And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.  (20)  Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.  (21)  Neither shall any priest drink wine, when they enter into the inner court.  (22)  Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.  (23)  And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.  (24)  And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.  (25)  And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.  (26)  And after he is cleansed, they shall reckon unto him seven days.  (27)  And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.  (28)  And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession.  (29)  They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.  (30)  And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.  (31)  The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.

II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze_43:25), besides a young bullock for a sin-offering on the first day (Eze_43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb_9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze_43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze_43:20, Eze_43:26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh_17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex. 29, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Lev_2:13), particular orders are given (Eze_43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col_4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze_43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Eze_43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Eze_43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Eze_43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator. — Henry 

Eze 43:7-12 
God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.

I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, Eze_43:7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isa_29:13); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to hi, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Psa_48:2) and his footstool, Psa_99:5; Psa_132:7. Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure.

II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (Eze_43:9): “Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me.” This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins (Eze_43:10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, Eze_43:11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. “Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it.” Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.

III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, Eze_43:7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer_32:40. 2. Then I will dwell in the midst of them for ever; and the same again Eze_43:9. God secures to us his good-will be confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.

IV. The general law of God's house is laid down (Eze_43:12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Heb_10:19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God's house for ever, and in gospel-times more than ever. Behold this is the law of the house; let none expect the protection of it that will not submit to this law. — Henry 

Eze 43:13-27 
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr_3:3. But this was an altar in the temple. Now here we have,

I. The measures of the altar, Eze_43:13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze_40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

Ezekiel 43 - INTRODUCTION TO EZEKIEL 43

The temple or house of God being measured, the worship of God in it is pointed out and observed in this and the following chapter; and which, though evangelical, is expressed in the language of the Old Testament. An account is given of the glory of the Lord returning to the house, and the way he did, and his taking possession of it, which the prophet was favoured with a view of, Eze_43:1, a promise is made of his continuance there, provided his people behaved as they should, Eze_43:6, an order is given to the prophet, to show them the form and fashion, the laws, orders, and ordinances of the house to them, to be observed by them, Eze_43:10, then follows the measuring of the altar of burnt offerings; which, though measured before in chapter forty, the dimensions are here given, Eze_43:13, and the chapter is concluded with directions about the consecration of it, Eze_43:18.  — Gill

Ezekiel 43 - The prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old Testament services. In this chapter we have,  I. Possession taken of this temple, by the glory of God filling it (Eze_43:1-6).  II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of worship, and their abandoning idols and idolatry (Eze_43:7-12).  III. A description of the altar of burnt-offerings (Eze_43:13-17).  IV. Directions given for the consecration of that altar (Eze_43:18-27). Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up. — Henry 

Eze 43:1-27 
After Ezekiel had surveyed the temple of God, he had a vision of the glory of God. When Christ crucified, and the things freely given to us of God, through Him, are shown to us by the Holy Ghost, they make us ashamed for our sins. This frame of mind prepares us for fuller discoveries of the mysteries of redeeming love; and the whole of the Scriptures should be opened and applied, that men may see their sins, and repent of them. We are not now to offer any atoning sacrifices, for by one offering Christ has perfected for ever those that are sanctified, Heb_10:14; but the sprinkling of his blood is needful in all our approaches to God the Father. Our best services can be accepted only as sprinkled with the blood which cleanses from all sin. — MHCC

Eze 43:1-6 
After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (ch. 37), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.

I. He has a vision of the glory of God (Eze_43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Rev_7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God: - 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Rev_1:15; Rev_14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Psa_18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze_1:4), according to that by the river Chebar (Eze_43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. “It was the same” (says he) “as that which I saw when I came to destroy the city, that is, to foretel the city's destruction,” which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, Deu_32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it.

II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze_43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze_43:5) when the glory of the Lord had come into the house (Eze_43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze_10:18, Eze_10:19; Eze_11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exo_40:34; 1Ki_8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.

III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Lev_1:1): I heard him speaking to me out of the house, Eze_43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph_3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze_44:1. — Henry 

  (Ezek 43)  "Afterward he brought me to the gate, even the gate that looketh toward the east: {2} And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. {3} And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. {4} And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. {5} So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. {6} And I heard him speaking unto me out of the house; and the man stood by me. {7} And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. {8} In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. {9} Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.

{10} Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. {11} And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.

{12} This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. {13} And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar. {14} And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit. {15} So the altar shall be four cubits; and from the altar and upward shall be four horns. {16} And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. {17} And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east. {18} And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. {19} And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering. {20} And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. {21} Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary. {22} And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock. {23} When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. {24} And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD. {25} Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. {26} Seven days shall they purge the altar and purify it; and they shall consecrate themselves. {27} And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD."

Ezekiel 42 - INTRODUCTION TO EZEKIEL 42

In this chapter are a description of some chambers in the northern part of the outward court, Eze_42:1, an account of the use made of them by the priests, Eze_42:13, the measuring of the area, or whole compass of ground, on which the whole building before measured stood, with the wall that surrounded it, Eze_41:15.  — Gill

 Eze 42:1-20 
In this chapter are described the priests' chambers, their use, and the dimensions of the holy mount on which the temple stood. These chambers were many. Jesus said, In my Father's house are many mansions: in his house on earth there are many; multitudes, by faith, are lodging in his sanctuary, and yet there is room. These chambers, though private, were near the temple. Our religious services in our chambers, must prepare for public devotions, and further us in improving them, as our opportunities are. — MHCC

Eze 42:1-14 
The prophet has taken a very exact view of the temple and the buildings belonging to it, and is now brought again into the outer court, to observe the chambers that were in that square.

I. Here is a description of these chambers, which (as that which went before) seems to us very perplexed and intricate, through our unacquaintedness with the Hebrew language and the rules of architecture at that time. We shall only observe, in general, 1. That about the temple, which was the place of public worship, there were private chambers, to teach us that our attendance upon God in solemn ordinances will not excuse us from the duties of the closet. We must not only worship in the courts of God's house, but must, both before and after our attendance there, enter into our chambers, enter into our closets, and read and meditate, and pray to our Father in secret; and a great deal of comfort the people of God have found in their communion with God in solitude. 2. That these chambers were many; there were three stories of them, and, though the higher stories were not so large as the lower, yet they served as well for retirement, Eze_42:5, Eze_42:6. There were many, that there might be conveniences for all such devout people as Anna the prophetess, who departed not from the temple night or day, Luk_2:37. In my Father's house are many mansions. In his house on earth there are so; multitudes by faith have taken lodgings in his sanctuary, and yet there is room. 3. That these chambers, though they were private, yet were near the temple, within view of it, within reach of it, to teach us to prefer public worship before private (the Lord loves the gates of Zion more than all the dwellings of Jacob, and so must we), and to refer our private worship to the public. Our religious performances in our chambers must be to prepare us for the exercises of devotion in public, and to further us in our improvement of them, as our opportunities are. 4. That before these chambers there were walks of five yards broad (Eze_42:4), in which those that had lodgings in these chambers might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences. For we are not to spend all our time between the church and the chamber, though a great deal of time may be spent to very good purpose in both. But man is made for society, and Christians for the communion of saints; and the duties of that communion we must make conscience of, and the privileges and pleasures of that communion we must take the comfort of. It is promised to Joshua, who was high priest in the second temple, that God will give him places to walk in among those that stand by, Zec_3:7.

II. Here is the use of these chambers appointed, Eze_42:13, Eze_42:14. 1. They were for the priests that approach unto the Lord, that they may be always near their business and may not be non-residents. Therefore they are called holy chambers, because they were for use of those that ministered in holy things during their ministration. Those that have public work to do for God and the souls of men have need to be much in private, to fit themselves for it. Ministers should spend much time in their chambers, in reading, meditation, and prayer, that their profiting may appear; and they ought to be provided with conveniences for this purpose. 2. There the priests were to deposit the most holy things, those parts of the offerings which fell to their share; and there they were to eat them, they and their families, in a religious manner, for the place is holy; and thus they must make a difference between those feasts upon the sacrifice and other meals. 3. There (among other uses) they were to lay their vestments, which God had appointed them to wear when they ministered at the altar, their linen ephods, coats, girdles, and bonnets. We read of the providing of priests garments after their return out of captivity, Neh_7:70, Neh_7:72. When they had ended their service at the altar they must lay by those garments, to signify that the use of them should continue only during that dispensation; but they must put on other garments, such as other people wear, when they approached to those things which were for the people, that is, to do that part of their service which related to the people, to teach them the law and to answer their enquiries. Their holy garments must be laid up, that they may be kept clean and decent for the credit of their service. — Henry 

Eze 42:15-20 
We have attended the measuring of this mystical temple and are now to see how far the holy ground on which we tread extends; and that also is here measured, and found to take in a great compass. Observe, 1. What the dimensions of it were. It extended each way 500 reeds (Eze_42:16-19), each reed above three yards and a half, so that it reached every way about an English measured mile, which, the ground lying square, was above four miles round. Thus large were the suburbs (as I may call them) of this mystical temple, signifying the great extent of the church in gospel-times, when all nations should be discipled and the kingdoms of the world made Christ's kingdoms. Room should be made in God's courts for the numerous forces of the Gentiles that shall flow into them, as was foretold, Isa_49:18; Isa_60:4. It is in part fulfilled already in the accession of the Gentiles to the church; and we trust it shall have a more full accomplishment when the fulness of the Gentiles shall come in and all Israel shall be saved. 2. Why the dimensions of it were made thus large. It was to make a separation, by putting a very large distance between the sanctuary and the profane place; and therefore there was a wall surrounding it, to keep off those that were unclean and to separate between the previous and the vile. Note, A difference is to be put between common and sacred things, between God's name and other names, between his day and other days, his book and other books, his institutions and other observances; and a distance is to be put between our worldly and religious actions, so as still to go about the worship of God with a solemn pause. — Henry 

  Ezekiel 42:1-20  Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north.  (2)  Before the length of an hundred cubits was the north door, and the breadth was fifty cubits.  (3)  Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories.  (4)  And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north.  (5)  Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building.  (6)  For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground.  (7)  And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.  (8 ) For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits.  (9)  And from under these chambers was the entry on the east side, as one goeth into them from the utter court.  (10)  The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building.  (11)  And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors.  (12)  And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them.  (13)  Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy.  (14)  When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for the people. 

(15)  Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about.  (16)  He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.  (17)  He measured the north side, five hundred reeds, with the measuring reed round about.  (18)  He measured the south side, five hundred reeds, with the measuring reed.  (19)  He turned about to the west side, and measured five hundred reeds with the measuring reed.  (20)  He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.

Ezekiel 41 - 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.  — Gill

Ezekiel 41 -
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. — Henry 

Eze 41:1-26 
After the prophet had observed the courts, he was brought to the temple. If we attend to instructions in the plainer parts of religion, and profit by them, we shall be led further into an acquaintance with the mysteries of the kingdom of heaven. — MHCC

Eze 41:1-11 
We are still attending a prophet that is under the guidance of an angel, and therefore attend with reverence, though we are often at a loss to know both what this is and what it is to us. Observe here, 1. After the prophet had observed the courts he was at length brought to the temple, Eze_41:1. If we diligently attend to the instructions given us in the plainer parts of religion, and profit by them, we shall be led further into an acquaintance with the mysteries of the kingdom of heaven. Those that are willing to dwell in God's courts shall at length be brought into his temple. Ezekiel was himself a priest, but by the iniquity and calamity of the times was cut short of his birthright privilege of ministering in the temple; but God makes up the loss to him by introducing him into this prophetical, evangelical, celestial temple, and employing him to transmit a description of it to the church, in which he was dignified above all the rest of his order. 2. When our Lord Jesus spoke of the destroying of this temple, which his hearers understood of this second temple of Jerusalem, he spoke of the temple of his body (Joh_2:19, Joh_2:21); and with good reason might he speak so ambiguously when Ezekiel's vision had a joint respect to them both together, including also his mystical body the church, which is called the house of God (1Ti_3:15), and all the members of that body, which are living temples, in which the Spirit dwells. 3. The very posts of this temple, the door-posts, were as far one from the other, and consequently the door was as wide, as the whole breadth of the tabernacle of Moses (Eze_41:1), namely, twelve cubits, Exo_26:16, Exo_26:22, Exo_26:25. In comparison with what had been under the law we may say, Wide is the gate which leads into the church, the ceremonial law, that wall of partition which had so much straitened the gate, being taken down. 4. The most holy place was an exact square, twenty cubits each way, Eze_41:4. For the new Jerusalem is exactly square (Rev_21:16), denoting its stability; for we look for a city that cannot be moved. 5. The upper stories were larger than the lower, Eze_41:7. The walls of the temple were six cubits thick at the bottom, five in the middle story, and four in the highest, which gave room to enlarge the chambers the higher they went; but care was taken that the timber might have fast hold (though God builds high, he builds firmly), yet so as not to weaken one part for the strengthening of another; they had hold, but not in the wall of the house. By this spreading gradually, the side-chambers that were on the height of the house (in the uppermost story of all) were six cubits, whereas the lowest were but four; they gained a cubit every story. The higher we build up ourselves in our most holy faith the more should our hearts, those living temples, be enlarged. — Henry 

Eze 41:12-26 
Here is, 1. An account of a building that was before the separate place (that is, before the temple), at the end towards the west (Eze_41:12), which is here measured, and compared (Eze_41:13) with the measure of the house, and appears to be of equal dimensions with it. This stood in a court by itself, which is measured (Eze_41:15) and its galleries, or chambers belonging to it, its posts and windows, and the ornaments of them, Eze_41:15-17. But what use was to be made of this other building we are not told; perhaps, in this vision, it signified the setting up of a church among the Gentiles not inferior to the Jewish temple, but of quite another nature, and which should soon supersede it. 2. A description of the ornaments of the temple, and the other building. The walls on the inside from top to bottom were adorned with cherubim and palm-trees, placed alternately, as in Solomon's temple, 1Ki_6:29. Each cherub is here said to have two faces, the face of a man towards the palm tree on one side and the face of a young lion towards the palm-tree on the other side, Eze_41:19. These seem to represent the angels, who have more than the wisdom of a man and the courage of a lion; and in both they have an eye to the palms of victory and triumph which are set before them, and which they are sure of in all their conflicts with the powers of darkness. And in the assemblies of the saints angels are in a special manner present, 1Co_11:10. 3. A description of the posts of the doors both of the temple and of the sanctuary; they were squared (Eze_41:21), not round like pillars; and the appearance of the one was as the appearance of the other. In the tabernacle, and in Solomon's temple, the door of the sanctuary, or most holy, was narrower than that of the temple, but here it was fully as broad; for in gospel-times the way into the holiest of all is made more manifest than it was under the Old Testament (Heb_9:8 ) and therefore the door is wider. These doors are described, Eze_41:23, Eze_41:24. The temple and the sanctuary had each of them its door, and they were two-leaved, folding doors. 4. We have here the description of the altar of incense, here said to be an altar of wood, Eze_41:22. No mention is made of its being over-laid with gold; but surely it was intended to be so, else it would not bear the fire with which the incense was to be burned, unless we will suppose that it served only to put the censers upon. Or else it intimates that the incense to be offered in the gospel-temple shall be purely spiritual, and the fire spiritual, which will not consume an altar of wood. Therefore this altar is called a table. This is the table that is before the Lord. Here, as before, we find the altar turned into a table; for, the great sacrifice being now offered, that which we have to do is to feast upon the sacrifice at the Lord's table. 5. Here is the adorning of the doors and windows with palm-trees, that they might be of a piece with the walls of the house, Eze_41:25, Eze_41:26. Thus the living temples are adorned, not with gold, or silver, or costly array, but with the hidden man of the heart, in that which is not corruptible. — Henry 

  Ezekiel 41:1-26  Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.  (2)  And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits: and the breadth, twenty cubits.  (3)  Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits.  (4)  So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place.  (5)  After he measured the wall of the house, six cubits; and the breadth of every side chamber, four cubits, round about the house on every side.  (6)  And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house.  (7)  And there was an enlarging, and a winding about still upward to the side chambers: for the winding about of the house went still upward round about the house: therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst.  (8 ) I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits.  (9)  The thickness of the wall, which was for the side chamber without, was five cubits: and that which was left was the place of the side chambers that were within.  (10)  And between the chambers was the wideness of twenty cubits round about the house on every side.  (11)  And the doors of the side chambers were toward the place that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about. 

(12)  Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.  (13)  So he measured the house, an hundred cubits long; and the separate place, and the building, with the walls thereof, an hundred cubits long;  (14)  Also the breadth of the face of the house, and of the separate place toward the east, an hundred cubits.  (15)  And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court;  (16)  The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered;  (17)  To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure.  (18)  And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces;  (19)  So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about.  (20)  From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.  (21)  The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.  (22)  The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD.  (23)  And the temple and the sanctuary had two doors.  (24)  And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other door.  (25)  And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.  (26)  And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.