40:1-49 The Vision of the Temple. - 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, Ps 74:12, to be looked unto from all quarters.

Verse 5-27. - The outer court, with its gates and chambers:

(1) the enclosing wall (ver. 5);

(2) the east gate (ver. 5-16);

(3) the outer court (ver. 17-19);

(4) the north gale (ver. 20-23);

(5) the south gate (ver. 24-27). Verse 5. - The enclosing wall. And behold a wall on the outside of the house round about. The "house" - הַבַּיִת with the article - was the temple as the dwelling-place of Jehovah; only not the temple proper, but the whole complex structure. The "wall" belonged to the outer court; that of the inner court being afterwards mentioned (Ezekiel 42:7). In having a "wall round about" Jehovah's sanctuary resembled both Greek and Babylonian shrines (see Herod., 1:18; ' Records of the Past,' vol. 5:126), but differed from both the tabernacle, which had none, and from the Solomonic temple, whose "wall" formed no essential part of the sacred structure, but was more or less of arbitrary erection on the part of Solomon and later kings. Here, however, the wall constituted an integral portion of the whole; and was designed, like that in Ezekiel 42:20, "to make a separation between the sanctuary and the profane place," as the Greeks distinguished between the βέβηλον and the ἱερόν (see Thucyd., 4:95). Its breadth and height were the same (comp. Revelation 21:16) - one reed, of six cubits by the cubit and an hand-breadth; that is to say, each cubit measured an ordinary cubit and a hand-breadth (comp. Ezekiel 43:13). Hengstenberg suggests that the greater cubit of Ezekiel was borrowed from the Chaldeans; and certainly Herodotus (1. 178) speaks of a royal cubit in Babylon which was three finger-breadths longer than the ordinary measure, while in Egypt also two such cubits of varying lengths were current (Bockhart, 'Metrol. Untersuch,' p. 212); "from which it might be supposed," says Smend, "that the same thing held good for Asia Minor." Still, the hypothesis is likelier that the cubit in question was the old Mosaic cubit - the cubit of a man (Deuteronomy 2:11), equal to the length of the forearm from the elbow to the end of the longest finger - which was employed in the building of the Solomonic temple (2 Chronicles 3:3). Assuming the cubit to have been eighteen inches, the height and breadth of the wall would be nine feet - no great elevation, and presenting a striking contrast to the colossal proportions of city walls in Babylon and in Greece (see Herod., 1:170; ' Records of the Past,' vol. 5:127, 1st series), and even of the walls of the first temple in Jerusalem (see Josephus, 'Wars,' 5:1); but in this, perhaps, lay a special significance, since, as the city-like temple stood in no need of walls and bulwarks for defense, the lowness of its walls would permit it the more easily to be seen, would, in fact, make it a conspicuous object to all who might approach it for worship.

And behold, a wall on the outside of the house round about,.... The first thing that presents itself to the view of the prophet, after the sight of the architect or chief builder, is a wall encompassing this strange and wondrous building; which was like the frame of a city, as before observed: this wall was five hundred reeds long, and five hundred broad; see Ezekiel 42:20, now this wall was both for separation and protection; that it was for separation is certain from Ezekiel 42:20, it was to separate between the sanctuary land the profane place; that is, between the church and the world: the people of God were always a distinct and separate people; they were so from eternity, are so in time, and will be so to all eternity; they were distinguished from others by the everlasting love, of God; by his eternal choice of them, and taking them into the covenant of his grace, in consequence of it; and by the redeeming grace of Christ, who has redeemed them out of every kindred, people, and nation; and by the efficacious grace of God, in the effectual calling, by which they are separated from the world, and become a distinct people from them; and so they will be in the resurrection morn, and in the day of judgment, and in heaven for evermore: and what separates and distinguishes them is not any native goodness in them, nor any good thing done by them; but the purpose and grace of God, like a wall built firm and sure; not upon the works of men, but the will of God; and is unalterable and eternal; a wall that can never be battered down: it is this by which the church is enclosed as a vineyard and garden, to which it is sometimes compared, because separate and distinct from the waste, common, and field of the world; as here to a building encompassed by a wall, and divided from it: the church of Christ in all ages does or should consist of persons gathered out of the world, separated from it by the grace of God; but in the latter day it will more visibly appear to consist of such: it will be openly distinguished from the world, by the purity of its doctrines; by the faithful administration of ordinances; strictness of its discipline, and by the holy lives of the members of it; these, by the grace of God, will be a wall of separation round about it, to keep out profane persons and things; moreover, a wail is for protection, preservation, and safety; and such a wall the Lord himself will be to his people; he will be round about them, on their side, and on every side of them: yea, a wall of fire to enlighten, warm, and comfort them, and to consume their enemies, Zechariah 2:5 he will be a wall about his church in his love to them, with which he encompasses them; and which is built, not on their loveliness, love, or obedience, but upon his sovereign will and pleasure; and the dimensions of which, its length, breadth, height, and depth, are unmeasurable: it is a wall impregnable; it can never be broken down, and secures from all enemies whatever; and so he will be in his power, by which his saints are kept as persons in a garrison, or any fortified place well walled about, and which is invincible; to which may be added salvation by Jesus Christ, which will be for the walls and bulwarks of the city and church of God in the latter day, to which belong the prophecies in Isaiah 26:1, which salvation flows from the love of God; is secured by his purpose; established in his covenant; wrought out by Christ, and is an everlasting one; and is the firm security and safety of his church and people now, hereafter, and to all eternity:

and in the man's hand a measuring reed of six cubits long by the cubit, and an hand breadth; as in Ezekiel 40:3 and this being the measure used in taking the dimensions of the whole building, it was proper it should be explained what it was, before they are taken, and the account given: it consisted of six cubits; but then as these differ, there being a common cubit, and a sacred or royal one, it was necessary it should be clearly pointed at, as it is; by observing that these cubits were to be understood of a cubit and a hand's breadth; the common cubit were eighteen inches, a foot and a half, or half a yard; and a hand's breadth were three inches; so that this measure consisted of three yards and a half. Some indeed are of opinion that the hand's breadth is to be added only to the six cubits, and not to each of them; but the text is clear and express that these cubits were by or according to a cubit and a hand's breadth. So the Targum paraphrases it,

"and in the man's hand measuring reeds, one of which was six cubits by a cubit, which is a cubit and a hand's breadth;''

and this is confirmed by what is said in Ezekiel 43:13,

the cubit is a cubit and a hand's breadth; to which may be added, that such was the royal cubit at Babylon, where Ezekiel now was, according to Herodotus (q); who says,

"the royal cubit is larger by three fingers than that which was usually measured with, or the common cubit;''

in this way Jarchi and Kimchi understand it; though they make the common cubit to be but five hands' breadth, or fifteen inches, and this six hands' breadth, or eighteen inches: what this mystically signifies; see Gill on Ezekiel 40:3,

so he measured the breadth of the building one reed, and the height one reed; not of the whole building of the house or temple, but of the wall before mentioned; the breadth or thickness of which was one reed, or three yards and a half; and the height of it was the same; denoting the great security, safe protection, and strong defence of the church of God.

(q) Clio, sive l. 1. c. 178.

5. Measures were mostly taken from the human body. The greater cubit, the length from the elbow to the end of the middle finger, a little more than two feet: exceeding the ordinary cubit (from the elbow to the wrist) by an hand-breadth, that is, twenty-one inches in all. Compare Eze 43:13, with Eze 40:5. The palm was the full breadth of the hand, three and a half inches.

breadth of the building—that is, the boundary wall. The imperfections in the old temple's boundary wall were to have no place here. The buildings attached to it had been sometimes turned to common uses; for example, Jeremiah was imprisoned in one (Jer 20:2; 29:26). But now all these were to be holy to the Lord. The gates and doorways to the city of God were to be imprinted in their architecture with the idea of the exclusion of everything defiled (Re 21:27). The east gate was to be especially sacred, as it was through it the glory of God had departed (Eze 11:23), and through it the glory was to return (Eze 43:1, 2; 44:2, 3).

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