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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 40:5–26. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Kg1 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. 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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 24 and following) 'And he led me to the south gate, and behold, there was a gate that faced south. And its frontispiece and vestibule were measured according to the upper measurements, and its windows and vestibules all around were like the other windows. It had a length of fifty cubits, and a width of twenty-five cubits, and it was ascended by seven steps, and there was a vestibule in front of its doors, and palm trees were carved on it, one on one side, and the other on the other side in front of it.' And the entrance of the inner court was on the south side, and it measured from entrance to entrance on the south side, one hundred cubits. And he brought me to the inner court by the south gate, and he measured the south gate according to the same measurements, its rooms, its doorway, and its vestibule, with the same measurements. And the vestibules all around the court were fifty cubits in length and twenty-five cubits in width. And a vestibule in a circular shape, with a length of twenty-five cubits and a width of five cubits. And its vestibule was towards the outer court, and its palm trees were on its front, and it had eight steps by which it was ascended. Seventy agree in the same words, except for thee, elau, elamoth, and elam, which in Hebrew is ulam. But thee is interpreted as threshold or front; elau, around it or supports; elamoth, entrance or vestibule; ulam is πρόπυλον, that is, before the doors. But what we have placed next to the Hebrew, that is, the vestibule or πρόπυλον, is not found in the Septuagint. But it should also be noted that in the southern gate it is not called a road according to the Septuagint, but simply 'and he led me to the south,' and behold, a gate that faced south. Therefore, through each entrance, Ezekiel, whose name means 'God strengthens,' is led. And from the northern gate, he goes to the southern gate, whose fronts, thresholds, τροπύλαια, or vestibules, and windows had similar measurements around, twenty-five cubits in length and five cubits in width. And it was ascended by seven steps, that is, to the southern gate and its vestibule, which is called elamoth, in front of its doors. Also, two carved palm trees, which we mentioned in the gate of the northern region. And let this be enough to remind you, that whatever is presented there, according to the more common understanding, that is, according to the literal sense, we understand at the south gate according to the spiritual sense. For in the same lines, both history and tropology run: but the former is lowly, the latter is sublime: the former clings to the earth, the latter soars to the heavens. And all things were filled with light around through the windows. For each problem has its own limits, and through them the light of faith enters the soul of the believer, especially if the length of his life has been extended to fifty years, that is, to the mystery of jubilee, and he is able to reach the breadth of a more divine understanding. In this latitude and on these streets, wisdom moves confidently, and with a lofty voice she exclaims: she climbs seven steps in order to reach the vestibule, and through the palms of her purpose and efforts, she holds eternal victory. And lest we think there is only one atrium to the south, it is said about the second atrium: And the entrance of the inner atrium is on the southern road: and it is measured from the entrance to the entrance on the southern road one hundred cubits; so that after a week and the sacraments of the old covenant, she may reach the good land and the grace of the Gospel. Not only is there a second atrium in the southern gate, but also a third, which is now called: 'And he brought me to the inner atrium at the southern gate, and he measured the gate according to the upper measurements, etc. For each atrium has its own measurements and arrangement, and in these measurements there is a different grace, as we know the same things differently at the beginning, in progress, and at the end. However, what is not found in the Septuagint, and the vestibule, or πρόπυλον, around twenty-five cubits long and five cubits wide, seems to raise a question, because it was not placed in the ancient interpretation, how twenty-five cubits and five are placed after the progress of the third step.' But it removes the ambiguity that follows: And its vestibule is towards the outer courtyard, and its palms are at the front; so that this courtyard, which had a length of twenty-five cubits and a width of five, belongs not to the inner courtyard but to the outer courtyard, so that the width of the former courtyard, that is, twenty-five cubits, is possessed by the length of the outer courtyard, and it holds a width of five cubits. These measurements, that is, twenty-five and five, we refer to the same senses, namely sight, hearing, taste, smell, and touch, which if we ascend to higher things, we double by fivefold and make them spiritual from carnal senses, as it is written: Lift up your eyes and see that the fields are already white for harvest (John 4:35), and: He who has ears to hear, let him hear (Luke 8:8). And: Taste and see, for the Lord is sweet (Psalm 33:8). And: We are the good fragrance of Christ to God among those who believe (2 Corinthians 2:15). And in the Epistle of John it is said: That which we have heard and seen, and our hands have touched, concerning the Word of life (1 John 1:1). And finally, in no way are only seven degrees sufficient in the northern region: but after seven, the number eight is added, as we move from the Synagogue to the Church, from the old covenant to the new, from earthly things to heavenly things.
"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."
Among these matters, however, it can be asked, since there are four parts of this world, why in this building of the outer court are not four but three gates mentioned? This would rightly have needed to be asked if the Prophet had seen a corporeal rather than a spiritual building. For the holy Church, that is, the spiritual building, has only three gates to reach the secret joys, namely faith, hope, and charity: one to the East, another to the North, a third to the South. For the gate to the East is faith, because through it the true light is born in the mind. The gate to the North is hope, because anyone placed in sins, if he has despaired of pardon, utterly loses mercy. Whence it is necessary that he who has been extinguished through his own iniquity may revive through hope of mercy. The gate to the South is charity, because it burns with the fire of love. For in the southern region the sun is raised on high, because through charity the light of faith is elevated in the love of God and neighbor. Therefore through three gates one proceeds to the inner court, because through faith, hope, and charity one arrives at the secret joys.
Another question also arises, why the gate of the inner court is said to be placed opposite the gate of the East and the North, while the fact that it opens toward the Southern gate is left unspoken. But because we have said that beginners are designated by the East and the fallen by the North, it was fitting that it be openly stated regarding either the beginners, for whom the sun is still in lukewarmness, or even regarding the fallen but returning through conversion, that the gate of the inner court lies open for them, so that he might make us certain about those concerning whom there could have been doubt. But this did not need to be said about the Southern gate, because no one is unaware that those who remain in virtues through fervor of spirit attain to the internal joys. For Aaron, at the people's demand, had made an idol, and rightly there could be doubt about his life. Therefore Moses is not called holy, because he is known by all to be holy; and he calls Aaron the holy one of the Lord, so that he might remove from us doubt about his life.
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Summary
Ezekiel 40:25 offers a precise architectural detail within the prophet Ezekiel's monumental vision of a future temple, delivered during the profound despair of the Babylonian exile. This verse meticulously describes the dimensions of windows and the surrounding "arches" or porticoes, noting their consistent design and exact measurements of fifty cubits in length and twenty-five cubits in breadth. It contributes to the overarching impression of divine order, meticulous planning, and the symbolic significance of God's renewed, glorious presence among His people, providing a tangible blueprint for a spiritual reality.
Context
Literary Context
Ezekiel 40 marks a pivotal transition in the book of Ezekiel, shifting dramatically from pronouncements of judgment and destruction (chapters 1-39) to an elaborate vision of restoration and future glory (chapters 40-48). The immediate literary context of Ezekiel 40:25 is the meticulous description of the temple's outer court, specifically focusing on the various gates and their associated guard chambers. Chapters 40 through 42 provide an exhaustive architectural blueprint, detailing measurements, materials, and functions of different parts of the temple complex. Verse 25, with its specific mention of windows and dimensions, likely refers to the features of the guard chambers within the outer gates, building upon the descriptions of the east and north gates found in Ezekiel 40:6-23. The repetition of "like those windows" suggests a remarkable uniformity of design across various parts of the complex, emphasizing a divinely ordained consistency.
Historical & Cultural Context
The vision of this elaborate temple was granted to Ezekiel in the twenty-fifth year of the Babylonian exile, approximately 573 BC, as explicitly stated in Ezekiel 40:1. At this sorrowful time, Jerusalem and Solomon's magnificent Temple had been utterly devastated and burned by the Babylonians (2 Kings 25:8-10), and the people of Judah were living in profound despair in a foreign land. The vision served as an unparalleled source of hope and reassurance, powerfully reminding the exiles that God had not abandoned them and that a future restoration, including a renewed place of worship and divine presence, was absolutely certain. The use of "cubits" as a unit of measurement was standard in ancient Near Eastern architecture, reflecting the practical building practices of the time, even within a visionary context, grounding the divine blueprint in understandable terms. Temples were central to ancient cultures, serving as the dwelling place of deities and the locus of national identity, worship, and cosmic order.
Key Themes
The meticulous architectural details in Ezekiel 40 contribute to several profound overarching themes. Firstly, Divine Precision and Order is paramount; the exact measurements for windows, arches, and other features underscore God's meticulous nature and the perfect order inherent in His redemptive plans. This stands in stark contrast to the chaos and destruction experienced by the exiles, offering a vision of divine control. Secondly, the vision embodies Hope and Restoration for a people plunged into despair. The promise of a rebuilt temple, culminating in the glorious return of God's presence as described in Ezekiel 43:4, offered a tangible assurance of God's faithfulness to His covenant promises and a future where His people would once again dwell securely. Thirdly, the very existence of such a detailed blueprint emphasizes the Holiness and Sacredness of God's dwelling place, designed to facilitate proper worship and the maintenance of ritual purity, which were essential for a renewed and right relationship between God and His people.
Exposition and Analysis
Key Word Analysis
This term (H2474) refers to an opening or perforation, specifically designed to admit light and air. In the context of a temple, windows are not merely functional but can also carry symbolic weight, suggesting channels for divine light, revelation, or the outward manifestation of God's glory. The repetition of "like those windows" emphasizes a consistent, perhaps divinely ordained, design standard throughout the visionary temple, highlighting its perfect uniformity.
While translated as "arches" in the KJV, the Hebrew term (H361) more accurately denotes a "pillar-space," "colonnade," or "portico." This suggests a covered walkway or a structured entry area, indicating the architectural sophistication and grandeur of the envisioned temple. The presence of windows in these transitional areas suggests that light and visibility were important even in the peripheral spaces, contributing to the overall sense of openness and divine illumination.
This (H520) is the standard ancient unit of length, typically measured from the elbow to the tip of the middle finger. Its consistent use throughout Ezekiel's vision underscores the precise and literal nature of the architectural blueprint being conveyed. The specific dimensions of "fifty cubits" (H2572) and "five and twenty cubits" (H2568, H6242) highlight the immense scale and exactitude of the divine design, emphasizing that every detail is divinely ordained and purposeful.
Verse Breakdown
"And there were windows in it and in the arches thereof round about, like those windows:"
This clause establishes the presence and placement of windows, indicating they are found not only within the main structure ("in it") but also in the surrounding porticoes or colonnades ("in the arches thereof round about"). The phrase "like those windows" is crucial, implying a consistent design and standard for all windows throughout the temple complex, possibly referring back to previously described windows in the gates. This uniformity underscores the divine order and meticulous planning inherent in every aspect of the temple's construction, ensuring harmony and precision.
"the length was fifty cubits,"
This specifies the first dimension, indicating a substantial length for the windows or the chambers associated with them. Fifty cubits (approximately 75-87.5 feet or 23-26.7 meters, depending on the cubit standard) signifies an immense scale, contributing to the grandeur and impressive size of the visionary temple. This precision highlights the literal and detailed nature of the architectural plans revealed to Ezekiel, demonstrating God's exactitude in His redemptive purposes.
"and the breadth five and twenty cubits."
This provides the second dimension, indicating the width or depth of the windows or chambers. Twenty-five cubits (approximately 37.5-43.75 feet or 11.5-13.35 meters) is exactly half of the length, suggesting a deliberate and harmonious proportion. This exactitude in measurement reinforces the theme of divine order and the purposeful design of every single element within God's sacred dwelling, emphasizing that nothing is left to chance in His perfect plan.
Literary Devices
Ezekiel 40:25 primarily employs Architectural Description and Numerical Precision. The entire chapter, and this verse within it, functions as a meticulous blueprint, detailing the exact dimensions and features of the visionary temple. This exhaustive enumeration of measurements (fifty cubits, five and twenty cubits) serves to emphasize the Divine Order and the exactitude of God's plans, contrasting sharply with the chaos of the exiles' present reality. The repetition of "like those windows" is a subtle form of Parallelism or Repetition, reinforcing the consistency and uniformity of the design throughout the temple complex, highlighting a divinely imposed standard. While this specific verse is not overtly symbolic in its language, the overall context of the temple vision is rich with Symbolism, where the physical structure represents God's renewed presence, His profound holiness, and the future restoration of Israel. The very act of providing such detailed measurements for a visionary structure suggests a profound reality and certainty behind God's promises, grounding the spiritual hope in concrete, albeit visionary, terms.
Theological and Thematic Connections
Ezekiel 40:25, with its emphasis on precise dimensions and consistent architectural features, underscores a fundamental theological truth: God is a God of order, detail, and intentionality. His plans are not haphazard but are meticulously crafted, reflecting His perfect wisdom and sovereignty. This divine precision in the temple's design points to the profound holiness required for His dwelling place and the orderly worship of His people. The vision itself, given during a time of national devastation and exile, served as a powerful symbol of God's unwavering faithfulness to His covenant promises, offering hope for a future restoration where His presence would once again dwell among His people in a structured and glorious manner. This detailed blueprint foreshadows the ultimate dwelling of God with humanity, characterized by perfect order and divine presence, a reality that transcends any earthly structure.
Reflection and Application
The meticulous details of Ezekiel 40:25, describing windows and their exact dimensions, invite us to reflect deeply on the nature of God's providence and His intimate involvement in every aspect of His creation and redemptive plan. Just as every cubit and every window in this visionary temple held a specific purpose and place within God's perfect design, so too does every detail of our lives and the unfolding of history fit into His sovereign will. This verse encourages us to cultivate a profound trust in God's meticulous care, knowing that He is a God of order who works all things according to the counsel of His will, even when circumstances seem chaotic or uncertain. For the exiles, this vision was a tangible promise of future restoration and a reminder that God's presence would return; for us, it is a powerful reminder that God's ultimate plan for His people and His dwelling place is one of perfect beauty, order, and glory. This truth should inspire us to live lives that reflect His holiness and precision, aligning our spiritual "architecture" with His divine blueprint.
Questions for Reflection
FAQ
What is the significance of the specific measurements in Ezekiel's temple vision?
The specific measurements, such as the fifty and twenty-five cubits for the windows and arches in Ezekiel 40:25, are profoundly significant. They underscore God's meticulous nature and the divine precision of His plans, demonstrating that His intentions are not vague but are perfectly ordered. For the exiled Israelites, these exact details provided a tangible, concrete vision of future restoration, demonstrating that God's promises were not abstract but were rooted in a divine blueprint, ensuring a future return to order and divine presence. The precision also emphasizes the holiness and order required for God's dwelling place, indicating that every aspect of worship and divine presence is carefully orchestrated by God. It contrasts sharply with the destruction they experienced, pointing to a future of perfect divine order and beauty.
Is Ezekiel's temple a literal structure to be built, or is it symbolic?
The interpretation of Ezekiel's temple vision, including verses like Ezekiel 40:25, has been a subject of ongoing debate among scholars. Some interpret it as a literal temple to be built in the future, perhaps during the millennium, due to the extreme architectural detail. Others view it as primarily symbolic, representing the ideal spiritual reality of God's presence among His people, the restored community of Israel, or even the church as a spiritual dwelling. A third perspective sees it as an eschatological blueprint, containing both literal and symbolic elements that point to the ultimate dwelling of God with humanity in the New Jerusalem, as described in Revelation 21. Regardless of the precise interpretation, the vision's core message of divine presence, holiness, and restoration remains profoundly significant, offering a powerful message of hope and God's faithfulness.
Christ-Centered Fulfillment
Ezekiel's temple vision, with its meticulous details and profound emphasis on God's dwelling among His people, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. While Ezekiel 40:25 describes physical windows and arches within a visionary structure, the broader vision points to the reality of God's desire for intimate presence with humanity. In the New Testament, Jesus Himself declares, "Destroy this temple, and in three days I will raise it up," explicitly referring to the temple of His body (John 2:19-21). Christ Himself is the true and ultimate temple, the perfect dwelling place of God among humanity, where the Word became flesh and "dwelt among us" (John 1:14). All the precise measurements and intricate designs of Ezekiel's temple foreshadow the perfect and complete work of Christ, who, as the great High Priest, entered the true tabernacle not made with human hands, securing eternal redemption through His own blood (Hebrews 9:11-12). Furthermore, through Christ, believers are incorporated into this spiritual temple, becoming living stones in a spiritual house, a dwelling place for God by the Spirit (Ephesians 2:19-22). Ultimately, the vision culminates in the New Jerusalem, where there is no temple, for the Lord God Almighty and the Lamb are its temple, signifying the direct, unmediated, and eternal presence of God with His redeemed people, a reality perfectly secured and embodied by Christ.