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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 40:39–49. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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.
(Vers. 44 seqq.) «And outside the front gate of the cantor's treasury in the inner courtyard, which was on the side of the gate facing the north, their faces were towards the south: one on the side of the eastern gate, which faced the way of the north. And he said to me: This is the treasury that faces the southern way of the priests, who keep watch in the temple's guardrooms. Furthermore, the treasury that faces the way of the north will be for the priests who serve at the altar: these are the sons of Zadok who come near from the sons of Levi to the Lord, to minister to Him. And he measured the porch of the temple by the length of one hundred cubits, and the width of one hundred cubits, square: and the altar that was before the temple: and he brought me into the porch of the temple, and he measured the porch five cubits on this side, and five cubits on that side: and the breadth of the gate three cubits on this side, and three cubits on that side. And the length of the porch was twenty cubits, and the breadth eleven cubits, and there were steps to it: and pillars before the gates one on this side, and another on that side. Regarding the treasuries, the Seventy translated them as exedrae. And what we called exedrae, or the treasuries of the singers, was omitted by them. And again, after the measurement of the vestibule of five cubits on this side and five cubits on that side, they added from their own, and the width of the gate was fourteen cubits, whereas in the Hebrew it is only mentioned as a width of twelve cubits, and the width of the gate on this side was three cubits, and on that side was three cubits. I have reminded the reader not to be confused by the diversity of translations, but to be satisfied with the Hebrew truth in this particular place, especially when it comes to the measurements of the temple. Therefore, after the wall, which the Seventy translated as the περίβολον, which surrounded the whole temple in a square circuit, we read that the prophet was introduced into the inner courtyard, and then to the north, and to the south, and to the Eastern Gate, and again to the north: concerning which, as we were able, we have spoken, and in the diversity of which, either of names or of measurements, the past discourse showed what seemed to us: the meaning of which the testimony of the Savior briefly shows, saying: In my Father's house there are many mansions (John 14:2). After completing these things, he enters the temple, that is, the Holy of Holies, of which it is now said, and within the inner gate, the treasuries, or the singing halls. To them is given this command: Sing to the Lord a new song (Psalm 95:1). They cry out with the angels: Glory to God in the highest, and on earth peace to people of good will (Luke 2:14). This inner courtyard was situated on the side of the gate that faced the North, the South, and the East, so that the singers of the Lord, and those who are engaged in the ministry of angels, may always remember by which steps they have reached the highest, and diligently understand the mysteries of each place. Finally, that man whose pen and cord were in his hand, having led the prophet into the inner courtyard which overlooked the southern road, spoke these words: 'This is the treasury or council chamber; and as Theodotius set it up, the chamber, which is separated for the dwelling of the priests, is for the observation of the temple guards. Furthermore, the treasury which overlooks the northern road will belong to the priests who stand guard at the service of the altar.' In which it should be noted that the priests to whom the custody of the temple has been entrusted dwell in the treasury, which faces the south, where the fullest light is. But those who stand guard at the ministry of the altar, where victims are offered for sin, should be in the treasury facing the north, for those who come from the north and offer victims for sins, desiring to receive and save them. Both of these, serving the Lord in their respective duties, are called the sons of Zadok, which means righteous or justifying. For God, the Almighty, whose name is written: The Lord is righteous and loves justice; His face has seen equity (Psalm 11: 8). But these are the sons of Sadoc of the sons of Levi, which is interpreted as 'assumed'. And they themselves are assumed by the Lord, so that they may approach Him, and never is it said of Moses alone: Moses approached the Lord; but also all who serve and minister to Him are said to draw near to the Lord. But this man who introduced Ezekiel into the inner courtyard, and so to speak, into the Holy of Holies, measured the courtyard itself, in which there were two chambers or treasuries assigned to the guards of the temple or the dwelling places of the altar, and he found it to be two hundred cubits in length and breadth: so that the priests of God who serve in the ministry, who had entered through a narrow and tight path, may have wide walkways and dwell in a perfect and complete number of virtues. And in the very courtyard there was an altar in front of the face of the temple, so that the prayers of the saints never ceased before God. Moreover, the aforementioned man led Ezekiel into the vestibule, or πρόπυλον of the temple, which measured five cubits on each side, for the one who was brought in had been trained in divine understanding and knew neither right nor left, but entered by the royal way. The width of the gate itself, which was the entrance to the vestibule of the temple, was three cubits on each side. In the elegant observance of the Holy Scriptures, it is not said from the right or the left, lest anything be named left in the Holy of Holies, but from this side and that side, that is, from both sides. And immediately the discerning reader understands that the number three relates to the mystery of the Trinity, which is the gate for those who approach God, for the Father is in the Son, and the Son is in the Father, and the Holy Spirit is in both. This number three is the gate for those who, after baptism in the Trinity, come to salvation. But what follows, the length of the vestibule is twenty cubits, and the width is eleven cubits, seems to raise the question of how the dual number, which refers to two decades, and the eleventh, which seems to have one less, can be said to complete the sacred number twelve in the temple vestibule. Most people solve this problem in the following way: Although the priests are holy and placed in the service of the temple, and offer daily sacrifices to Christ, because they dwell in this mortal and fragile body, subject to sickness and vice, they have the number twenty and eleven. Where was it that the Apostle said, 'Wretched man that I am, who will deliver me from this body of death' (Rom. VII, 24)? Not that we believe, according to the most savage heresy, that bodies are to be destroyed; but that it is our desire to be clothed upon, not stripped, and to receive immortality with this mortal, and to put on incorruption with this corruptible. However, what follows, 'And it was ascended by eight steps' (I Cor. XV), that is, to the inner gate, presents a great difficulty for those who know the Hebrew language. Finally, Symmachus, whom we have followed in this place, set out eight degrees: Seventy, ten; Theodotion and the second edition of Aquila, eleven; but the first edition set no number, but simply said, and the degrees by which it was ascended to it: so that either according to the custom of the previous gates, we understand eight degrees, as Symmachus understood, or certainly those which the inner gate had, whose number Scripture did not say (for which in Hebrew it is placed, Urob (), that is, breadth, Aste (), Esre (). But if it is read in this way, eleven signifies; but if we read 'Esre,' which means ten, without the final 's,' it does not signify ten but a pronoun (which). To experts in the Hebrew language, these may seem like delusions; but now we are not writing about controversies or speeches in which the composition of words is commonly used, but about explanations and commentaries on Hebrew books. But let us return to our task. The number eight or ten, which is a perfect number, or eleven, about which we have already spoken, is ascended to the gate of the holy ones, on the front of which there were columns, one on this side and another on that side. He did not say 'two' so as not to incur the number dual, but 'one and one', which is a perfect number, and imitates the unity of God. These, however, were two columns, of which it is also said in the Apocalypse: 'He who conquers, I will make him a pillar in the temple of my God, and he shall go out no more' (Rev. 3:12). And Peter and John are called the pillars of the Church (Gal. 2), through whom we enter into the Holy of Holies, and by whose teaching our entrance to Christ is made.
In these words of the prophet we must first inquire who are the priests of the greater order, whether those who keep watch in the guardianships of the temple, or those who serve at the ministry of the altar. But because shortly afterward it is added: "The altar was before the face of the temple," it is clearly shown that those are priests of the greater order who keep watch in the guardianships of the temple, because indeed they minister at the altar which is within. But those who keep watch at the altar which is before the face of the temple are inferior by as much as they minister in the outer areas. Therefore we must inquire who the priests are who guard the temple, and who are said to keep watch for the ministry of the altar. The teacher of the Gentiles, writing to the faithful, says: "The temple of God is holy, which you are." Who then are the priests who guard the temple of God, if not those who by praying, by preaching, by keeping watch in spiritual activities, defend the holy Church from the assaults of malignant spirits, from the persuasions of the wicked, from the errors of heretics? Was he not a guardian of the temple who, enumerating the labors of his suffering, says: "In labor and hardship, in many watchings, in hunger and thirst, in many fastings, in cold and nakedness"? And immediately he adds: "Besides those things which are from without, my daily urgency, the care of all the churches." Consider, I ask, with how great solicitude the guardian of the temple keeps watch. For behold, he suffers inestimable things in himself, and he shares the solicitude of his heart with others. Of what virtue, I ask, is it to think more about the welfare of one's neighbors than about one's own affliction? Who can worthily estimate this? Who can worthily weigh it? He labors, he grieves, he hungers, he thirsts, he is cold, he fasts, he keeps watch, and yet while keeping watch he thinks about the care of all the churches. Behold, a most diligent guardian of the temple is set forth as an example. Let whoever is able imitate him. For to suffer adversities for the truth, to bestow good things upon neighbors, to keep watch concerning the care of souls, to seek out and restrain anyone from falling into faithlessness, into pride, into plundering, or into impurity—this is to guard the temple of God, that is, the holy Church.
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Summary
Ezekiel 40:45 describes a specific chamber within the visionary temple, oriented toward the south, designated for the priests who are responsible for maintaining the sacred duties and integrity of the house of God. This verse, part of Ezekiel's detailed architectural tour, underscores the meticulous divine order, the critical role of the priesthood, and the emphasis on holiness and stewardship required for those who serve in God's presence. It highlights the precise allocation of space and function within the divine blueprint for renewed worship and communion.
Context
Literary Context
Ezekiel 40 initiates a profound shift in the prophet's message, moving from pronouncements of judgment and exile to a detailed, expansive vision of a new temple and a restored Israel. Chapters 40-48 form a distinct unit, providing meticulous architectural specifications and regulations for this future temple. This vision, received in the twenty-fifth year of Ezekiel's exile (Ezekiel 40:1), serves as a powerful message of hope and restoration for a people who had witnessed the destruction of their first temple and their homeland. Ezekiel 40 specifically details the outer court, inner court, and various chambers, laying the groundwork for understanding the temple's layout and the functions performed within it. Verse 45 focuses on one particular chamber, specifying its purpose and occupants, thereby contributing to the overall picture of divine order and the re-establishment of proper worship.
Historical & Cultural Context
The vision of Ezekiel's temple was given during the Babylonian exile (597-538 BCE), a period of profound national and spiritual crisis for the Jewish people. The first Temple, built by Solomon, had been destroyed by the Babylonians in 586 BCE, and the priesthood, along with the people, had been forcibly removed from their land. In this context of despair and displacement, the detailed vision of a new, magnificent temple offered a powerful promise of God's enduring presence, His faithfulness to His covenant, and the eventual restoration of His people and their worship. The meticulous details, including the specific chambers for priests, would have resonated deeply with a people whose religious life had been shattered, reaffirming the importance of sacred space, proper ritual, and the divinely appointed roles within the community. The cultural understanding of temples as centers of national and religious identity, as well as the established traditions of priestly service, would have made this vision highly significant.
Key Themes
This verse, within the broader context of Ezekiel 40-48, contributes to several overarching themes. Firstly, it emphasizes Divine Order and Meticulous Design, showcasing God's absolute sovereignty and His precise attention to every detail of worship and service. The extensive architectural blueprints underscore that every element, from the largest gate to the smallest chamber, has its designated place and purpose within God's perfect plan. Secondly, the identification of the chamber for "the priests, the keepers of the charge of the house," highlights the theme of Priesthood and Sacred Responsibility. The priests were not merely ceremonial figures but bore the weighty stewardship of maintaining the sanctity, purity, and operational integrity of God's dwelling. This responsibility is a recurring motif throughout the Old Testament, from the instructions given to Aaron and his sons in Leviticus 8 to the detailed duties of the Levites in Numbers 3. Finally, the allocation of specific, separate areas for priests underscores the theme of Holiness and Separation. The temple was the sacred space where God's presence dwelt, and those who served within it were required to uphold strict standards of conduct and purity, reflecting God's own holy character, as seen in the call for Israel to be holy in Leviticus 19:2.
Exposition and Analysis
Key Word Analysis
This term refers to a room in a building, whether for storage, eating, or lodging. In the context of the temple, it denotes a specific, designated space. Here, it signifies a functional area within the sacred complex, not merely an incidental room, but one purposed for sacred service. Its precise location and orientation (toward the south) emphasize the meticulous planning inherent in the divine blueprint.
This word refers to one officiating, a priest. In ancient Israel, priests were divinely appointed individuals from the tribe of Levi, specifically the lineage of Aaron, who mediated between God and the people. Their role involved offering sacrifices, teaching the Law, and maintaining the holiness of the sanctuary. The designation of this chamber "for the priests" immediately identifies its function as being integral to the sacred service and administration of the temple.
This feminine noun signifies a 'watch,' 'custody,' 'observance,' 'duty,' or 'safeguard.' It implies not only the physical guarding of the temple structure but, more profoundly, the observance of prescribed rituals, the maintenance of cleanliness and purity, and ensuring that all operations conform to divine command. This term underscores the profound and serious nature of the priests' duties, which included distinguishing between the holy and the profane (as instructed in Leviticus 10:10).
Verse Breakdown
"And he said unto me,"
This opening phrase establishes the divine origin and authoritative nature of the revelation. The "he" refers to the angelic guide who is leading Ezekiel through the visionary temple, emphasizing that the architectural details and regulations are not human constructs but divinely imparted instructions. This highlights the prophetic voice and the direct communication from God.
"This chamber, whose prospect [is] toward the south,"
This clause provides the specific identification and orientation of the room. The "chamber" (lishkâh) is a distinct, defined space within the vast temple complex. Its southern orientation is not arbitrary but part of the precise, divinely ordained layout, suggesting a specific purpose or access point related to that direction within the overall temple design. Such meticulous detail underscores the divine blueprint for order.
"[is] for the priests,"
This directly states the intended occupants of the chamber. The "priests" (kôhên) are the consecrated individuals responsible for the sacred service of the temple. This designation immediately clarifies the chamber's sacred function, indicating it is a space dedicated to those who minister directly to God and on behalf of the people.
"the keepers of the charge of the house."
This phrase further defines the specific role and responsibility of the priests occupying this chamber. "Keepers" (shâmar) implies guarding, preserving, observing, and tending to. The "charge" (mishmereth) refers to the sacred duties, ordinances, and responsibilities associated with the "house" (bayith), which is the temple itself. This signifies that the priests in this chamber were specifically tasked with the diligent oversight and execution of the temple's operations, ensuring its purity, order, and adherence to divine commands.
Literary Devices
Ezekiel 40:45, as part of the broader temple vision, prominently employs Visionary Literature, a genre characterized by symbolic imagery and divine revelation, often delivered through an angelic guide. The entire section is a detailed, immersive experience for Ezekiel, conveying profound theological truths through architectural specifics. The meticulous descriptions of the temple's dimensions, gates, and chambers, including this specific one, exemplify Meticulous Detail, a literary technique that underscores the divine precision and the absolute importance of God's prescribed order for worship. Every measurement and designation, like the southern orientation of the chamber and its priestly occupants, is significant, conveying a sense of divine intentionality and perfection. Furthermore, the temple itself functions as Symbolism, representing God's presence, holiness, and the restored relationship with His people. The priests, as "keepers of the charge," symbolize the necessary human stewardship and dedication required to maintain the sanctity of God's dwelling and the purity of worship.
Theological and Thematic Connections
Ezekiel 40:45 profoundly connects to the broader biblical themes of divine order, the sanctity of worship, and the nature of priestly service. The detailed allocation of a specific chamber for priests highlights God's demand for meticulousness and reverence in approaching His holy presence. It underscores that service to God is not haphazard but requires dedicated individuals who are set apart and responsible for upholding divine standards. This vision of a perfectly ordered temple, with its designated spaces and roles, serves as a theological statement about God's desire for His people to live in covenant faithfulness and to approach Him with purity and obedience. The priests, as "keepers of the charge," embody the principle of faithful stewardship over God's sacred things, a principle that transcends the physical temple and applies to all who serve God.
Reflection and Application
Ezekiel 40:45, while describing a specific chamber in a visionary temple, offers timeless principles for our spiritual lives today. The meticulous detail and the clear designation of responsibilities for the priests remind us that God is a God of order and holiness, and He desires our worship and service to reflect His character. As believers in Christ, we are called a "royal priesthood" (1 Peter 2:9), and our bodies are temples of the Holy Spirit (1 Corinthians 6:19). This verse, therefore, challenges us to consider our personal stewardship of God's presence within us and our roles within the spiritual house of God, the Church. We are called to be "keepers of the charge" in our own lives, maintaining spiritual purity, diligently serving in our callings, and reverently approaching God in worship and prayer. It encourages us to live with intentionality, recognizing that every aspect of our lives can be an act of worship, reflecting the divine order and holiness.
Questions for Reflection
FAQ
What is the significance of the "south" direction for this chamber?
While the text doesn't explicitly state the theological significance of the southern orientation for this specific chamber, within the broader temple vision of Ezekiel, directions often relate to access, function, or symbolic meaning. In ancient Near Eastern temple architecture, cardinal directions could be associated with specific deities, cosmic order, or practical considerations like sunlight or prevailing winds. For Ezekiel's temple, the detailed directional references (e.g., the east gate, the north gate) indicate a highly ordered and purposeful layout. The southern orientation of this priestly chamber might imply its proximity to certain areas of the temple, its role in specific rituals, or perhaps its connection to a particular aspect of priestly duties or access points within the overall divine design. It reinforces the idea that every detail, even orientation, was part of God's precise plan.
What does "keepers of the charge of the house" imply for the priests' responsibilities?
The phrase "keepers of the charge of the house" (Hebrew: shomerê mishmeret habbayit) signifies a profound and comprehensive set of responsibilities. "Keepers" implies guarding, watching over, preserving, and diligently attending to. "Charge" (mishmereth) refers to a trust, duty, observance, or safeguard. Therefore, the priests were not merely performing rituals but were entrusted with the overall integrity, purity, and proper functioning of the temple. This included:
In essence, they were the spiritual and operational stewards of God's dwelling place, ensuring that His presence was honored and His commands were obeyed within the sacred space.
Christ-Centered Fulfillment
Ezekiel 40:45, with its focus on the priests and their meticulous charge over the temple, finds its ultimate fulfillment in Jesus Christ and the New Covenant. While the physical temple vision speaks of God's desire for order and holiness, it ultimately points to a greater reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). He is the ultimate High Priest, not according to the Levitical order, but "after the order of Melchizedek" (Hebrews 7:17), who offered Himself as the perfect, once-for-all sacrifice, thereby fulfilling and superseding the Old Covenant priestly duties (Hebrews 9:11-14). Through His sacrifice, believers are now made part of a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and good works (Hebrews 13:15-16). The meticulous "charge of the house" given to the Old Testament priests is now spiritually realized in the Church, which is the living temple of God, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone (Ephesians 2:19-22). Thus, the vision of the priestly chamber in Ezekiel foreshadows the perfect, eternal priesthood of Christ and the spiritual priesthood of all believers, who are called to guard the purity and truth of God's spiritual house.