Read-Post Through the Bible

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III. The birds and beasts of prey shall rest upon the carcases of the slain while they remain unburied and it shall be impossible to prevent them, Eze_39:17, etc. We find a great slaughter represented by this figure, Rev_19:17, etc., which is borrowed from this.

1. There is a general invitation given, Eze_39:17. It is to the fowl of every wing and to every beast of the field, from the greatest to the least, that preys upon carcases, from the eagle to the raven, from the lion to the dog; let them all gather themselves on every side; here is meat enough for them, and they are all welcome. Let them come to God's sacrifice, to his feast; so the margin reads it. Note, The judgments of God, executed upon sin and sinners, are both a sacrifice and a feast, a sacrifice to the justice of God and a feast to the faith and hope of God's people. When God broke the head of leviathan, he gave him to be meat to Israel, Psa_74:14. The righteous shall rejoice as at a feast when he sees the vengeance, and shall wash his foot, as at a feast, in the blood of the wicked. This sacrifice is upon the mountains of Israel; these are the high places, the altars, where God has been dishonoured by the idolatries of the people, but where he will now glorify himself in the destruction of his enemies.

2. There is great preparation made: They shall eat the flesh of the mighty and drink the blood of the princes of the earth, Eze_39:18, Eze_39:19. (1.) It is the flesh and blood of men that they shall be treated with. This has sometimes been an instance of the rebellion of the inferior creatures against man their master, which is an effect of his rebellion against God his Maker. (2.) It is the flesh and blood of great men, here called rams, and bullocks, and great goats, all of them fatlings of Bashan. It is the blood of the princes of the earth that they shall regale themselves with. What a mortification is this to the princes of the blood, as they call themselves, that God can make that blood, that royal blood, which swells their veins, a feast for the birds and beasts of prey! (3.) It is the flesh and blood of wicked men, the enemies of God's church and people, that they are invited to. They had accounted the Israel of God as sheep for the slaughter, and now they shall themselves be so accounted; they had thus used the dead bodies of Gods' servants (Psa_79:2), or would have done, and now it shall come upon themselves.

3. They shall all be fed, they shall all be feasted to the full (Eze_39:19, Eze_39:20): “You shall eat fat, and drink blood, which are satiating surfeiting things. The sacrifice is great and the feast upon the sacrifice is accordingly: You shall be filled at my table.” Note, God keeps a table for the inferior creatures; he provides food for all flesh. The eyes of all wait upon him, and he satisfies their desires, for he keeps a plentiful table. And if the birds and beasts shall be filled at God's table, which he has prepared for them, much more shall his children be abundantly satisfied with the goodness of his house, even of his holy temple. They shall be filled with horses and chariots; that is, those who ride in the chariots, mighty men and men of war, who triumphed over nations, are now themselves triumphed over by the ravens of the valley and the young eagles, Pro_30:17. They thought to make an easy prey of God's Israel, and now they are themselves an easy prey to the birds and beasts. See how evil pursues sinners even after death. This exposing of their bodies to be a prey is but a type and sign of those terrors which, after death, shall prey upon their consciences (which the poetical fictions represented by a vulture continually pecking at the heart), and this shame is but an earnest of the everlasting shame and contempt they shall rise to.

IV. This shall redound very much both to the glory of God and to the comfort and satisfaction of his people. 1. It shall be much for the honour of God, for the heathen shall hereby be made to know that he is the Lord (Eze_39:21): All the heathen shall see and observe my judgments that I have executed, and thereby my glory shall be set among them. This principle shall be admitted and established among them more than ever, that the God of Israel is a great and glorious God. He is known to be so even among the heathen, that have not, or read not, his written word, by the judgments which he executes. 2. It shall be much for the satisfaction of his people; for they shall hereby be made to know that he is their God (Eze_39:22): The house of Israel shall know, abundantly to their comfort, that I am the Lord their God from that day and forward. (1.) He will be so from that day and forward. God's present mercies are pledges and assurances of further mercies. If God evidence to us that he is our God he assures us that he will never leave us. This God is our God for ever and ever. (2.) They shall know it with more satisfaction from that day and forward. They had sometimes been ready to question whether the Lord was with them or no; but the events of this day shall silence their doubts, and, the matter being thus settled and made clear, it shall not be doubted of for the future. As boasting in themselves is hereby for ever excluded, so boasting in God is hereby for ever secured. — Henry 

Eze 39:23-29 
This is the conclusion of the whole matter going before, and has reference not only to the predictions concerning Gog and Magog, but to all the prophecies of this book concerning the captivity of the house of Israel, and then concerning their restoration and return out of their captivity.

I. God will let the heathen know the meaning of his people's troubles, and rectify the mistake of those concerning them who took occasion from the troubles of Israel to reproach the God of Israel, as unable to protect them and untrue to his covenant with them. When God, upon their reformation and return to him, turned again their captivity, and brought them back to their own land, and, upon their perseverance in their reformation, wrought such great salvations for them as that from the attempts of Gog upon them, then it would be made to appear, even to the heathen that would but consider and compare things, that there was no ground at all for their reflection, that Israel went into captivity, not because God could not protect them, but because they had by sin forfeited his favour and thrown themselves out of his protection (Eze_39:23, Eze_39:24): The heathen shall know that the house of Israel went into captivity for their iniquity, that iniquity which they learned from the heathen their neighbours, because they trespassed against God. That was the true reason why God hid his face from them and gave them into the hand of their enemies. It was according to their uncleanness and according to their transgressions. Now the evincing of this will not only silence their reflections on God, but will redound greatly to his honour; when the troubles of God's people are over, and we see the end of them, we shall better understand them than we did at first. And it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Amo_3:2. It is the praise of justice to be impartial. 2. That, when God gives up his people for a prey, it is to correct them and reform them, not to gratify their enemies, Isa_10:7; Isa_42:24. Let not them therefore exalt themselves. 3. That no sooner do God's people humble themselves under the rod than he returns in mercy to them.

II. God will give his own people to know what great favour he has in store for them notwithstanding the troubles he had brought them into (Eze_39:25, Eze_39:26): Now will I bring again the captivity of Jacob.

1. Why now? Now God will have mercy upon the whole house of Israel, (1.) Because it is time for him to stand up for his own glory, which suffers in their sufferings: Now will I be jealous for my holy name, that that may no longer be reproached. (2.) Because now they repent of their sins: They have borne their shame, and all their trespasses. When sinners repent, and take shame to themselves, God will be reconciled and put honour upon them. It is particularly pleasing to God that these penitents look a great way back in their penitential reflections, and are ashamed of all their trespasses which they were guilty of when they dwelt safely in their land and none made them afraid. The remembrance of the mercies they enjoyed in their own land, and the divine protection they were under there, shall be improved as an aggravation of the sins they committed in that land; they dwelt safely, and might have continued to dwell so, and none should have given them any disquiet or disturbance if they had continued in the way of their duty. Nay, therefore they trespassed because they dwelt safely. Outward safety is often a cause of inward security, and that is an inlet to all sin, Ps. 73. Now this they are willing to bear the shame of, and acknowledge that God has justly brought them into a land of trouble, where every one makes them afraid, because they had trespassed against him in a land of peace, where none made them afraid. And, when they thus humble themselves under humbling providences, God will bring again their captivity: and,

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2. What then? When God has gathered them out of their enemies' hands, and brought them home again, (1.) Then God will have the praise of it: I will be sanctified in them in the sight of many nations, Eze_39:27. As God was reproached in the reproach they were under during their captivity, so he will be sanctified in their reformation and the making of them a holy people again, and will be glorified in their restoration and the making of them a happy glorious people again. (2.) Then they shall have the benefit of it (Eze_39:28): They shall know that I am the Lord their God. Note, The providences of God concerning his people, that are designed for their good, have the grace of God going along with them to teach them to eye God as the Lord, and their God, in all; and then they do them good. They shall eye him as the Lord and their God, [1.] In their calamities, that it was he who caused them to be led into captivity; and therefore they must not only submit to his will, but endeavour to answer his end in it. [2.] In their comfort, that it is he who has gathered them to their own land, and left none of them among the heathen. Note, By the variety of events that befal us, if we look up to God in all, we may come to acquaint ourselves better with his various attributes and designs. (3.) Then God and they will never part, Eze_39:29. [1.] God will pour out his Spirit upon them, to prevent their departures from him and returns to folly again, and to keep them close to their duty. And then, [2.] He will never hide his face any more from them, will never suspend his favour as he had done; he will never turn from doing them good, and, in order to that, he will effectually provide that they shall never turn from doing him service. Note, The indwelling of the Spirit is an infallible pledge of the continuance of God's favour. He will hide his face no more from those on whom he has poured out his Spirit. When therefore we pray that God would never cast us away from his presence we must as earnestly pray that, in order to that, he would never take his Holy Spirit away from us, Psa_51:11. — Henry 

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Ezekiel 40:1-49  In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.  (2)  In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south.  (3)  And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.  (4)  And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel. 

(5)  And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.  (6)  Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.  (7)  And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed.  (8 ) He measured also the porch of the gate within, one reed.  (9)  Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.  (10)  And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.  (11)  And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.  (12)  The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side.  (13)  He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.  (14)  He made also posts of threescore cubits, even unto the post of the court round about the gate.  (15)  And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits.  (16)  And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees.  (17)  Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement.  (18)  And the pavement by the side of the gates over against the length of the gates was the lower pavement.  (19)  Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward.  (20)  And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof.  (21)  And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits.  (22)  And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them.  (23)  And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits.  (24)  After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures.  (25) And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits.  (26)  And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof.  (27)  And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits.  (28)  And he brought me to the inner court by the south gate: and he measured the south gate according to these measures;  (29) And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.  (30)  And the arches round about were five and twenty cubits long, and five cubits broad.  (31)  And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps.

(32)  And he brought me into the inner court toward the east: and he measured the gate according to these measures.  (33)  And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.  (34)  And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.  (35)  And he brought me to the north gate, and measured it according to these measures;  (36)  The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits.  (37)  And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.  (38)  And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering.  (39)  And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.  (40)  And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables.  (41)  Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices.  (42)  And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice.  (43)  And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering.  (44)  And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north.  (45)  And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house.  (46)  And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him.  (47)  So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house.  (48)  And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.  (49)  The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.

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While i am open to examining different views in prophecy, yet despite the geographical difficulties mentioned by far more worthy commentators below, i favor the position that the temple here can refer to a rebuilt temple during the millennial reign of Christ, who will enable it all to fit. The description here is not that of any temple which has yet been built, and does not seem to refer to the temple of the heavenly New Jerusalem. That such extensive and explicit details are merely symbolic of the body of Christ  is not consistent with the nature of purely symbolic descriptions.  The commentaries of old seen below do not share that view, but most of such commentators, being written after over 2,000s  years of the Jews having no homeland,  saw the church as wholly replacing Israel, and did not foresee the miraculous reestablishment of the nation of Israel in its own land in 1948, an event unprecedented in history.  This itself is a testimony to the fact that nothing is impossible with God.

As for the geographical challenges, one commentator responds,

Israel will have the only sanctuary and priesthood in the world during the millennial age, so the Temple courts and sacred area will need to be greatly enlarged to accommodate the vast number of worshippers and the priests who will serve them (Isa. 2:3, 60:14, 61:6, Zech. 8:20-23). Various Old Testament prophecies speak of great geological changes that will occur in Palestine at the time of Christ's Second Coming, so it is not impossible to imagine a 2,500 square mile area for the Temple and city fitted into a reshaped and enlarged land. See Isaiah 26:15, 33:17, 54:2, and especially Zechariah 14:4-10. The latter passage tells us of new valleys and rivers, and a flattening of portions of land "like the Arabah" which then "shall be lifted up." Presumably the entire Dead Sea region will be lifted more than 1,300 feet, above the present sea level, for it will contain fish "after their kinds, as the fish of the great sea, exceeding many" (Ezek. 47:10). Revelation 16:20 informs us that at the end of the Great Tribulation gigantic earthquakes will cause islands and mountains to vanish. Thus, both testaments speak of topographical and geographical changes that will accompany the inauguration of the millennial kingdom. Jerusalem itself will be the capital of the world, the beloved city (Rev. 20:9), and its size will surely be proportionate to its importance. If Nineveh, the capital of one ancient empire, was sixty miles in circumference (Jonah 3:3; cf. Baxter's discussion, IV, 170), why would it be impossible for the millennial Jerusalem to be forty? — from Dr. Whitcomb’s  “The Diligent Workman Journal” (Volume 2, Issue 1), May 1994.

The rest of this article can be seen here: http://www.middletownbiblechurch.org/proph/templemi.htm

, “Along with certain other key passages of the Old Testament, like Isaiah 7:14 and 52:13-53:12 and portions of Daniel, the concluding chapters of Ezekiel form a kind of continental divide in the area of Biblical interpretation. It is one of the areas where the literal interpretation of the Bible and the spiritualizing or allegorizing method diverge widely. Here amillennialists and premillennialists are poles apart. When thirty-nine chapters of Ezekiel can be treated detailedly and seriously as well as literally, there is no valid reason a priori for treating this large division of the book in an entirely different manner." — Charles Lee Feinberg,  Old Testament scholar of the 20th century (The Prophecy of Ezekiel. [Chicago: Moody Press, 1967], p. 233).

The description involves things which, taken literally, almost involve natural impossibilities. The square of the temple, in Eze_42:20, is six times as large as the circuit of the wall enclosing the old temple, and larger than all the earthly Jerusalem. Ezekiel gives three and a half miles and one hundred forty yards to his temple square. The boundaries of the ancient city were about two and a half miles. Again, the city in Ezekiel has an area between three or four thousand square miles, including the holy ground set apart for the prince, priests, and Levites. This is nearly as large as the whole of Judea west of the Jordan. As Zion lay in the center of the ideal city, the one-half of the sacred portion extended to nearly thirty miles south of Jerusalem, that is, covered nearly the whole southern territory, which reached only to the Dead Sea (Eze_47:19), and yet five tribes were to have their inheritance on that side of Jerusalem, beyond the sacred portion (Eze_48:23-28). Where was land to be found for them there? A breadth of but four or five miles apiece would be left. As the boundaries of the land are given the same as under Moses, these incongruities cannot be explained away by supposing physical changes about to be effected in the land such as will meet the difficulties of the purely literal interpretation. The distribution of the land is in equal portions among the twelve tribes, without respect to their relative numbers, and the parallel sections running from east to west. .  — JFB (abridged)

 Ezekiel 40 - INTRODUCTION TO EZEKIEL 40

This and the eight following chapters contain a vision of a city and temple herein described, and are thought to be the most difficult part of the whole Bible. The Jews forbid the reading of it till a man is arrived to thirty years of age; and then he must expect to meet with things in it he does not understand, and which must be left until Elijah comes to explain them. Many Christian commentators have omitted the exposition of these chapters; and all acknowledge the difficulties in them. Something however may be got out of them, relating to the Gospel, and Gospel church state, which I am fully persuaded is intended by the city and temple; for that no material building can be designed is clear from this one observation; that not only the whole land of Israel would not be capable of having such a city as is here described built upon it, but even all Europe would not be sufficient; nor the whole world, according to the account of the dimensions which some give of it. The circumference of the city is said to be about eighteen thousand measures, Eze_48:35; but what they are is not certain. Luther makes them to be thirty six thousand German miles; and a German mile being three of ours, the circuit of this city must be above a hundred thousand English miles; and this is sufficient to set aside all hypotheses of a material building, either of city or temple, the one being in proportion to the other.

The Jews dream of a third temple to be built, by their vainly expected Messiah; but nothing is more clear than that the true Messiah was to come into the second temple, and by that give it a greater glory than the former ever had; as is evident from Hag_2:6 and, according to Malachi, he was to come suddenly into his temple, which could be no other than the then present one, Mal_3:1, and into which Jesus came, and where he often appeared and taught, as well as entered into it with power and authority, as the Lord and proprietor of it; by which he appeared to be the true Messiah, as by many other characters; see Luk_2:22. There are some who think that Solomon's temple, as it was before it was destroyed by Nebuchadnezzar, and as it was rebuilt by Zerubbabel, is here described; and that partly to let the Jews know what a glory to their nation they lost by their sins; and partly that they might have a complete pattern for the rebuilding of it, as well as to comfort them under its present ruins; but there is no agreement between them. This temple was to be built at a distance from the city, several miles; according to some ten, others twenty, and by the best account twenty seven miles; see Eze_45:1, whereas Solomon's temple, and that built by Zerubbabel, were in the city of Jerusalem: nor from either of these flowed waters, which rose up to a river, on the bank of which were many trees for food and medicine, and whose waters were healing, and quickened wherever they came, as from this, Eze_47:1, nor do we ever read of the east gate of these temples always shut, as this, Eze_44:2, and besides, both these temples were profaned and destroyed; whereas this shall never be, but God will dwell in it forever, Eze_43:7, neither place, structure, nor worship, agree. Nor is this city here the same with the New Jerusalem John had a vision of; for though he borrows some of his expressions to describe it from hence; and in some things there is an appearance of agreement, as of the river of water of life, and the tree of life on both sides of the river, Rev_22:1, yet the description agrees not, either with respect to its gates, or its compass; and though there was no temple in that John saw, as there was none in this, it being without the city; yet here is a temple in this vision, and the greatest part of it is taken up in the description of it.  — Gill (abridged)

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Ezekiel 40 - The waters of the sanctuary which this prophet saw in vision (Eze_47:1) are a proper representation of this prophecy. Hitherto the waters have been sometimes but to the ankles, in other places to the knees, or to the loins, but now the waters have risen, and have become “a river which cannot be passed over.” Here is one continued vision, beginning at this chapter, to the end of the book, which is justly looked upon to be one of the most difficult portions of scripture in all the book of God. The Jews will not allow any to read it till they are thirty years old, and tell those who do read it that, though they cannot understand every thing in it, “when Elias comes he will explain it.” Many commentators, both ancient and modern, have owned themselves at a loss what to make of it and what use to make of it. But because it is hard to be understood we must not therefore throw it by, but humbly search concerning it, get as far as we can into it and as much as we can out of it, and, when we despair of satisfaction in every difficulty we meet with, bless God that our salvation does not depend upon it, but that things necessary are plain enough, and wait till God shall reveal even this unto us. These chapters are the more to be regarded because the last two chapters of the Revelation seem to have a plain allusion to them, as Rev_20:1-15 has to the foregoing prophecy of Gog and Magog. Here is the vision of a glorious temple (in this chapter and ch. 41 and 42), of God's taking possession of it (ch. 43), orders concerning the priests that are to minister in this temple (ch. 44), the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both in his government of the people and his worship of God (ch. 45), and further instructions for him and the people, ch. 46. After the vision of the holy waters we have the borders of the holy land, and the portions assigned to the tribes, and the dimensions and gates of the holy city, ch. 47, 48. Some make this to represent what had been during the flourishing state of the Jewish church, how glorious Solomon's temple was in its best days, that the captives might see what they had lost by sin and might be the more humbled. But that seems not probable. The general scope of it I take to be,  1. To assure the captives that they should not only return to their own land, and be settled there, which had been often promised in the foregoing chapters, but that they should have, and therefore should be encouraged to build, another temple, which God would own, and where he would meet them and bless them, that the ordinances of worship should be revived, and the sacred priesthood should there attend; and, though they should not have a king to live in such splendour as formerly, yet they should have a prince or ruler (who is often spoken of in this vision), who should countenance the worship of God among them and should himself be an example of diligent attendance upon it, and that prince, priests, and people, should have a very comfortable settlement and subsistence in their own land.  2. To direct them to look further than all this, and to expect the coming of the Messiah, who had before been prophesied of under the name of David because he was the man that projected the building of the temple and that should set up a spiritual temple, even the gospel-church, the glory of which should far exceed that of Solomon's temple, and which should continue to the end of time. The dimensions of these visionary buildings being so large (the new temple more spacious than all the old Jerusalem and the new Jerusalem of greater extent than all the land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these things cannot be literally, but must spiritually, understood. At the gospel-temple, erected by Christ and his apostles, was so closely connected with the second material temple, was erected so carefully just at the time when that fell into decay, that it might be ready to receive its glories when it resigned them, that it was proper enough that they should both be referred to in one and the same vision. Under the type and figure of a temple and altar, priests and sacrifices, is foreshown the spiritual worship that should be performed in gospel times, more agreeable to the nature both of God and man, and that perfected at last in the kingdom of glory, in which perhaps these visions will have their full accomplishment, and some think in some happy and glorious state of the gospel-church on this side heaven, in the latter days.

In this chapter we have,  I. A general account of this vision of the temple and city (Eze_40:1-4).  II. A particular account of it entered upon; and a description given,  1. Of the outside wall (Eze_40:5).  2. Of the east gate (Eze_40:6-19).  3. Of the north gate (Eze_40:20-23).  4. Of the south gate (Eze_40:24-31) and the chambers and other appurtenances belonging to these gates.  5. Of the inner court, both towards the east and towards the south (Eze_40:32-38).  6. Of the tables (Eze_40:39-43).  7. Of the lodgings for the singers and the priests (Eze_40:44-47).  8. Of the porch of the house (Eze_40:48, Eze_40:49). — Henry 

Eze 40:1-49 
Here is a vision, beginning at ch. 40, and continued to the end of the book, ch. 48, which is justly looked upon to be one of the most difficult portions in all the book of God. When we despair to be satisfied as to any difficulty we meet with, let us bless God that our salvation does not depend upon it, but that things necessary are plain enough; and let us wait till God shall reveal even this unto us. This chapter describes two outward courts of the temple. Whether the personage here mentioned was the Son of God, or a created angel, is not clear. But Christ is both our Altar and our Sacrifice, to whom we must look with faith in all approaches to God; and he is Salvation in the midst of the earth, Psa_74:12, to be looked unto from all quarters.

Eze 40:1-4 
Here is, 1. The date of this vision. It was in the twenty-fifth year of Ezekiel's captivity (Eze_40:1), which some compute to be the thirty-third year of the first captivity, and is here said to be the fourteenth year after the city was smitten. See how seasonably the clearest and fullest prospects of their deliverance were given, when they were in the depth of their distress, and an assurance of the return of the morning when they were in the midnight of their captivity: “Then the hand of the Lord was upon me and brought me thither to Jerusalem, now that it was in ruins, desolate and deserted” - a pitiable sight to the prophet. 2. The scene where it was laid. The prophet was brought, in the visions of God, to the land of Israel, Eze_40:2. And it was not the first time that he had been brought thither in vision. We had him carried to Jerusalem to see it in its iniquity and shame (Eze_8:3); here he is carried thither to have a pleasing prospect of it in its glory, though its present aspect, now that it was quite depopulated, was dismal. He was set upon a very high mountain, as Moses upon the top of Pisgah, to view this land, which was now a second time a land of promise, not yet in possession. From the top of this mountain he saw as the frame of a city, the plan and model of it; but this city was a temple as large as a city. The New Jerusalem (Rev_21:22) had no temple therein; this which we have here is all temple, which comes much to one. It is a city for men to dwell in; it is a temple for God to dwell in; for in the church on earth God dwells with men, in that in heaven men dwell with God. Both these are framed in the counsel of God, framed by infinite wisdom, and all very good. 3. The particular discoveries of this city (which he had at first a general view of) were made to him by a man whose appearance was like the appearance of brass (Eze_40:3), not a created angel, but Jesus Christ, who should be found in fashion as a man, that he might both discover and build the gospel-temple. He brought him to this city, for it is through Christ that we have both acquaintance with and access to the benefits and privileges of God's house. He it is that shall build the temple of the Lord, Zec_6:13. His appearing like brass intimates both his brightness and his strength. John, in vision, saw his feet like unto fine brass, Rev_1:15. 4. The dimensions of this city or temple, and the several parts of it, were taken with a line of flax and a measuring reed, or rod (Eze_40:3), as carpenters have both their line and a wooden measure. The temple of God is built by line and rule; and those that would let others into the knowledge of it must do it by that line and rule. The church is formed according to the scripture, the pattern in the mount. That is the line and the measuring reed that is in the hand of Christ. With that doctrine and laws ought to be measured, and examined by that; for then peace is upon the Israel of God when they walk according to that rule.

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5. Directions are here given to the prophet to receive this revelation from the Lord and transmit it pure and entire to the church, Eze_40:4. (1.) He must carefully observe every thing that was said and done in this vision. His attention is raised and engaged (Eze_40:4): “Behold with thy eyes all that is shown thee (do not only see it, but look intently upon it), and hear with thy ears all that is said to thee; diligently hearken to it, and be sure to set thy heart upon it; attend with a fixedness of thought and a close application of mind.” What we see of the works of God, and what we hear of the word of God, will do us no good unless we set out hearts upon it, as those that reckon ourselves nearly concerned in it, and expect advantage to our souls by it. (2.) He must faithfully declare it to the house of Israel, that they may have the comfort of it. Therefore he receives, that he may give. Thus the Revelation of Jesus Christ was lodged in the hands of John, that he might signify it to the churches, Rev_1:1. And, because he is to declare it as a message from God, he must therefore be fully apprised of it himself and much affected with it. Note, Those who are to preach God's word to others ought to study it well themselves and set their hearts upon it. Now the reason given why he must both observe it himself and declare it to the house of Israel is because to this intent he is brought hither, and has it shown to him. Note, When the things of God are shown to us it concerns us to consider to what intent they are shown to us, and, when we are sitting under the ministry of the word, to consider to what intent we are brought thither, that we may answer the end of our coming, and may not receive the grace of God, in showing us such things, in vain.

Eze 40:1-30 
We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Jos_19:40), is first provided for here, Eze_48:1. Thus in the gospel the last shall be first, Mat_19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezr_1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Act_2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us, Psa_47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be, Eze_48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Eze_48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream. 10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it, Eze_48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Eze_48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land, Jer_23:15.

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12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in the first division of the land (Eze_48:16, Eze_48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel, Eze_48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city, Eze_48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Eze_48:21); we took an account of it before, ch. 45. He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.

Eze 40:1-30 
We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Jos_19:40), is first provided for here, Eze_48:1. Thus in the gospel the last shall be first, Mat_19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezr_1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Act_2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us, Psa_47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be, Eze_48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Eze_48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream.

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10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it, Eze_48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Eze_48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land, Jer_23:15. 12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in the first division of the land (Eze_48:16, Eze_48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel, Eze_48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city, Eze_48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Eze_48:21); we took an account of it before, ch. 45. He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.

Eze 40:5-26  
The measuring-reed which was in the hand of the surveyor-general was mentioned before, Eze_40:3. Here we are told (Eze_40:5) what was the exact length of it, which must be observed, because the house was measured by it. It was six cubits long, reckoning, not by the common cubit, but the cubit of the sanctuary, the sacred cubit, by which it was fit that this holy house should be measured, and that was a hand-breadth (that it, four inches) longer than the common cubit: the common cubit was eighteen inches, this twenty-two, see Eze_43:13. Yet some of the critics contend that this measuring-reed was but six common cubits in length, and one handbreadth added to the whole. The former seems more probable. Here is an account,
I. Of the outer wall of the house, which encompassed it round, which was three yards thick and three yards high, which denotes the separation between the church and the world on every side and the divine protection which the church is under. If a wall of this vast thickness will not secure it, God himself will be a wall of fire round about it; whoever attack it will do so at their peril.

II. Of the several gates with the chambers adjoining to them. Here is no mention of the outer court of all, which was called the court of the Gentiles, some think because in gospel-times there should be such a vast confluence of Gentiles to the church that their court should be left unmeasured, to signify that the worshippers in that court should be unnumbered, Rev_7:9, Rev_7:11, Rev_7:12.

1. He begins with the east gate, because that was the usual way of entering into the lower end of the temple, the holy of holies being at the west end, in opposition to the idolatrous heathen that worshipped towards the east. Now, in the account of this gate, observe, (1.) That he went up to it by stairs (Eze_40:6), for the gospel-church was exalted above that of the Old Testament, and when we go to worship God we must ascend; so is the call, Rev_4:1. Come up hither. Sursum corda - Up with your hearts. (2.) That the chambers adjoining to the gates were but little chambers, about ten feet square, Eze_40:7. These were for those to lodge in who attended the service of the house. And it becomes such as are made spiritual priests to God to content themselves with little chambers and not to seek great things to themselves; so that we may but have a place within the verge of God's court we have reason to be thankful though it be in a little chamber, a mean apartment, though we be but door-keepers there. (3.) The chambers, as they were each of them four-square, denoting their stability and due proportion and their exact agreement with the rule (for they were each of them one reed long and one reed broad), so they were all of one measure, that there might be an equality among the attendants on the service of the house. (4.) The chambers were very many; for in our Father's house there are many mansions (Joh_14:2), in his house above, and in that here on earth. In the secret of his tabernacle shall those be hid, and in a safe pavilion, whose desire is to dwell in the house of the Lord all the days of their life, Psa_27:4, Psa_27:5. Some make these chambers to represent the particular congregations of believers, which are parts of the great temple, the universal church, which are, and must be, framed by the scripture-line and rule, and which Jesus Christ takes the measure of, that is, takes cognizance of, for he walks in the midst of the seven golden candle-sticks. (5.) It is said (Eze_40:14), He made also the posts. He that now measured them was the same that made them; for Christ is the builder of his church and therefore is best able to give us the knowledge of it. And his reducing them to the rule and standard is called his making them, for no account is made of them further than they agree with that. To the law and to the testimony. (6.) Here are posts of sixty cubits, which, some think, was literally fulfilled when Cyrus, in his edict for rebuilding the temple at Jerusalem, ordered that the height thereof should be sixty cubits, that is, thirty yards and more, Ezr_6:3. (7.) Here were windows to the little chambers, and windows to the posts and arches (that is, to the cloisters below), and windows round about (Eze_40:16), to signify the light from heaven with which the church is illuminated; divine revelation is let into it for instruction, direction, and comfort, to those that dwell in God's house, light to work by, light to walk by, light to see themselves and one another by. There were lights to the little chambers; even the least, and least considerable, parts and members of the church, shall have light afforded them. All thy children shall be taught of the Lord. But they are narrow windows, as those in the temple, 1Ki_6:4. The discoveries made to the church on earth are but narrow and scanty compared with what shall be in the future state, when we shall no longer see through a glass darkly. (8.) Divers courts are here spoken of, an outermost of all, then an outer court, then an inner, and then the innermost of all, into which the priests only entered, which (some think) may put us in mind “of the diversities of gifts, and graces, and offices, in the several members of Christ's mystical body here, as also of the several degrees of glory in the courts and mansions of heaven, as there are stars in several spheres and stars of several magnitudes in the fixed firmament.” English Annotations.

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Some draw nearer to God than others and have a more intimate acquaintance with divine things; but to a child of God a day in any of his courts is better than a thousand elsewhere. These courts had porches, or piazzas, round them, for the shelter of those that attended in them from wind and weather; for when we are in the way of our duty to God we may believe ourselves to be under his special protection, that he will graciously provide for us, nay, that he will himself be to us a covert from the storm and tempest, Isa_4:5, Isa_4:6.

(9.) On the posts were palm-trees engraven (Eze_40:16), to signify that the righteous shall flourish like the palm-tree in the courts of God's house, Psa_92:12. The more they are depressed with the burden of affliction the more strongly do they grow, as they say of the palm-trees. It likewise intimates the saints' victory and triumph over their spiritual enemies; they have palms in their hands (Rev_7:9); but lest they should drop these, or have them snatched out of their hands, they are here engraven upon the posts of the temple as perpetual monuments of their honour. Thanks be to God, who always causes us to triumph. Nay, believers shall themselves be made pillars in the temple of our God, and shall go no more out, and shall have his name engraven on them, which will be their brightest ornament and honour, Rev_3:12. (10.) Notice is here taken of the pavement of the court, Eze_40:17, Eze_40:18. The word intimates that the pavement was made of porphyry-stone, which was of the colour of burning coals; for the brightest and most sparkling glories of this world should be put and kept under our feet when we draw near to God and are attending upon him. The stars are, as it were, the burning coals, or stones of a fiery colour, with which the pavement of God's celestial temple is laid; and, if the pavement of the court be so bright and glittering, how glorious must we conclude the mansions of that house to be!

2. The gates that looked towards the north (Eze_40:20) and towards the south (Eze_40:24), with their appurtenances, are much the same with that towards the east, after the measure of the first gate, Eze_40:21. But the description is repeated very particularly. And thus largely was the structure of the tabernacle related in Exodus, and of the temple in the books of Kings and Chronicles, to signify the special notice God does take, and his ministers should take, of all that belong to his church. His delight is in them; his eye is upon them. He knows all that are his, all his living temples and all that belongs to them. Observe, (1.) This temple had not only a gate towards the east, to let into it the children of the east, that were famous for their wealth and wisdom, but it had a gate to the north, and another to the south, for the admission of the poorer and less civilized nations. The new Jerusalem has twelve gates, three towards each quarter of the world (Rev_21:13); for many shall come from all parts to sit down there, Mat_8:11. (2.) To those gates they went up by steps, seven steps (Eze_40:22-26), which, as some observe, may remind us of the necessity of advancing in grace and holiness, adding one grace to another, going from step to step, from strength to strength, still pressing forward towards perfection - upward, upward, towards heaven, the temple above.

Eze 40:39-49 
In these verses we have an account,

I. Of the tables that were in the porch of the gates of the inner court. We find no description of the altars of burnt-offerings in the midst of that court till Eze_43:13. But, because the one altar under the law was to be exchanged for a multitude of tables under the gospel, here is early notice taken of the tables, at our entrance into the inner court; for till we come to partake of the table of the Lord we are but professors at large; our admission to that is our entrance into the inner court. But in this gospel-temple we meet with no altar till after the glory of the Lord has taken possession of it, for Christ is our altar, that sanctifies every gift. Here were eight tables provided, whereon to slay the sacrifices, Eze_40:41. We read not of any tables for this purpose either in the tabernacle or in Solomon's temple. But here they are provided, to intimate the multitude of spiritual sacrifices that should be brought to God's house in gospel-times, and the multitude of hands that should be employed in offering up those sacrifices. Here were the shambles for the altar; here were the dressers on which they laid the flesh of the sacrifice, the knives with which they cut it up, and the hooks on which they hung it up, that it might be ready to be offered on the altar (Eze_40:43), and there also they washed the burnt-offerings (Eze_40:38), to intimate that before we draw near to God's altar we must have every thing in readiness, must wash our hands, our hearts, those spiritual sacrifices, and so compass God's altar.

II. The use that some of the chambers mentioned before were put to. 1. Some were for the singers, Eze_40:44. It should seem they were first provided for before any other that attended this temple-service, to intimate, not only that the singing of psalms should still continue a gospel-ordinance, but that the gospel should furnish all that embrace it with abundant matter for joy and praise, and give them occasion to break forth into singing, which is often foretold concerning gospel times, Psa_96:1; Psa_98:1. Christians should be singers. Blessed are those that dwell in God's house, they will be still praising him. 2. Others of them were for the priests, both those that kept the charge of the house, to cleanse it, and to see that none came into it to pollute it, and to keep it in good repair (Eze_40:45), and those that kept the charge of the altar (Eze_40:46), that came near to the Lord to minister to him. God will find convenient lodging for all his servants. Those that do the work of his house shall enjoy the comforts of it.

III. Of the inner court, the court of the priests, which was fifty yards square, Eze_40:47. The altar that was before the house was placed in the midst of this court, over-against the three gates, and, standing in a direct line with the three gates of the outer court, when the gates were set open all the people in the outer court might through them be spectators of the service done at the altar. Christ is both our altar and our sacrifice, to whom we must look with an eye of faith in all our approaches to God, and he is salvation in the midst of the earth (Psa_74:12), to be looked unto from all quarters.

IV. Of the porch of the house. The temple is called the house, emphatically, as if no other house were worthy to be called so. Before this house there was a porch, to teach us not to rush hastily and inconsiderately into the presence of God, but gradually, that is, gravely, and with solemnity, passing first through the outer court, then the inner, then the porch, ere we enter into the house. Between this porch and the altar was a place where the priests used to pray, Joe_2:17. In the porch, besides the posts on which the doors were hung, there were pillars, probably for state and ornament, like Jachin and Boaz - He will establish; in him is strength, Eze_40:49. In the gospel church every thing is strong and firm, and every thing ought to be kept in its place and to be done decently and in order. — Henry 

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  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.

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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 

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  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.

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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 

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  (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."

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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