TRV
See on the biblical-era map
Study This Verse
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
Historical Reception
One surviving comment on this verse from the historical church.
(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.
Continue studying Ezekiel 40:49 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezekiel 40:49 concludes the detailed architectural description of the visionary temple's outer precincts and introduces the porch of the main temple building, specifying its precise dimensions as twenty cubits in length and eleven cubits in breadth. This verse further notes the presence of steps leading up to this grand entrance and prominent pillars flanking its posts, thereby underscoring the meticulous divine blueprint for a sacred dwelling and the structured, reverent approach required for entry into its holy precincts.
Context
Literary Context
Ezekiel 40:49 is deeply embedded within the prophet Ezekiel's extensive and highly detailed vision of a new temple, which commences in Ezekiel 40:1. This particular verse provides the culminating description of the porch, or vestibule, of the temple building itself, following an exhaustive account of the outer court, its gates, and the inner court. The preceding verses in Ezekiel 40 meticulously outline various chambers, gates, and structures, all characterized by an emphasis on precise dimensions and symmetrical design. The porch, as detailed here, functions as the final, grand transitional space before one enters the main sanctuary, highlighting a deliberate and reverent progression towards the innermost holy spaces. The consistent use of specific measurements throughout Ezekiel 40-42 serves to emphasize the divine origin, exactness, and certainty of this architectural plan.
Historical & Cultural Context
The profound vision of the temple was granted to Ezekiel during the Babylonian exile, a period of immense national despair and spiritual desolation for the Jewish people, roughly between 593 and 571 BC. The catastrophic destruction of Solomon's Temple in Jerusalem by the Babylonians in 586 BC had left the Israelites without their central place of worship, a tangible symbol of God's dwelling presence among them. In this context of profound loss and uncertainty, Ezekiel's detailed vision of a new, glorious temple offered immense hope, serving as a powerful assurance of God's enduring faithfulness and His future plan for restoration. The "cubit" was a standard unit of measurement in the ancient Near East, typically approximating the length from the elbow to the tip of the middle finger, varying slightly but generally between 17 and 21 inches (43-53 cm). The specific dimensions, the presence of steps, and the prominent pillars described in this verse reflect common architectural elements found in grand ancient temples and palaces. However, in Ezekiel's vision, these elements are presented with divine precision, distinguishing this visionary structure as uniquely ordained and designed by God Himself, far surpassing any human construction.
Key Themes
The meticulous architectural details presented in Ezekiel 40, including the precise dimensions and features of the porch, contribute significantly to several overarching theological and narrative themes within the book. Firstly, the theme of Divine Precision and Order is paramount, showcasing God's meticulous planning and the perfect, unblemished order of His divine design for His dwelling place. Every measurement and structural element is divinely specified, symbolizing holiness, purity, and separation. Secondly, the explicit mention of "steps whereby they went up" and "pillars by the posts" underscores the profound theme of Access to Holiness and the structured, reverent approach required to enter God's sacred presence. The porch, in this regard, functions as a significant threshold, preparing the worshiper for the hallowed space beyond. Finally, this entire temple vision, including the detailed measurements of the porch, serves as a powerful promise of Prophetic Hope and Future Glory for the exiled Israelites. It points towards a future time of ultimate peace, the tangible return of divine presence, and a fully established spiritual order, a hope that finds its ultimate and glorious fulfillment in God's eternal dwelling with humanity, as beautifully depicted in Revelation 21:3.
Exposition and Analysis
Key Word Analysis
This term (H197) refers to a vestibule or entrance hall, often serving as a transitional area or an antechamber to a larger, more significant building, particularly a temple or royal palace. Derived from a root suggesting "tying" or "binding," the porch in Ezekiel's temple signifies the initial, grand entrance that structurally "binds" or connects the outer courts to the main sacred structure itself. It sets the stage for the progressive revelation of holiness within, serving as a solemn threshold.
This word (H4609) denotes an elevation, a journey to a higher place, or a physical step or stair. The mention of "steps whereby they went up" to the porch explicitly highlights the elevated nature of the temple and the intentional, upward ascent required to approach God's dwelling. It implies a deliberate, reverent progression towards a sacred space, signifying a necessary separation from the common and a purposeful movement towards the holy.
These (H5982) are columns or strong, upright supports, often standing by posts (H352, ʼayil'), which themselves denote strength or a strong support. Their presence on either side of the porch entrance provides essential structural integrity, but more profoundly, conveys a sense of grandeur, stability, and monumental significance. In ancient architecture, pillars frequently symbolized strength, endurance, and the sacred, enduring nature of the structure they supported, emphasizing the unshakeable reality of God's presence.
Verse Breakdown
"The length of the porch [was] twenty cubits, and the breadth eleven cubits"
This initial clause provides the precise, divinely ordained dimensions of the temple's porch, establishing its substantial and carefully proportioned size. The exact measurements, given in cubits, underscore the divine precision and meticulousness of the architectural blueprint. This level of detail is not arbitrary but signifies God's absolute control, intentionality, and perfect order in designing His dwelling place, emphasizing its inherent perfection and holiness.
"and [he brought me] by the steps whereby they went up to it"
This phrase emphasizes both the elevated nature of the porch and the necessary, guided ascent required to reach it. The "steps" indicate a structured approach, a deliberate movement from a lower, less sacred plane to a higher, more consecrated one. The prophet's being "brought" by these steps highlights divine guidance and the controlled, non-casual access to God's holy presence, suggesting that entry is not by human will but by divine invitation and ordained process.
"and [there were] pillars by the posts, one on this side, and another on that side"
This final clause describes the architectural support and aesthetic grandeur of the porch entrance. The "pillars by the posts" signify strong, prominent structural elements flanking the entry, providing both physical support and symbolic weight. Their symmetrical placement ("one on this side, and another on that side") reinforces the pervasive theme of order, balance, and divine design throughout the vision, contributing to the overall majesty, solemnity, and sacredness of the temple's entrance.
Literary Devices
Ezekiel 40:49, like the entirety of the temple vision in Ezekiel 40-42, is profoundly rich in Symbolism. The entire visionary temple, including the meticulously described porch, symbolizes God's future dwelling among His people, representing the restoration of His presence, the re-establishment of holiness, and the renewal of a perfect covenant relationship. The Porch itself functions as a symbol of transition and preparation, a liminal space that spiritually prepares the worshiper for entry into the sacred. The Steps symbolize the necessary ascent required to approach God, signifying reverence, purification, and a deliberate, purposeful journey towards holiness. The Pillars symbolize strength, stability, and the enduring, unwavering presence of God. The overwhelming Precision and Detailing of measurements throughout this vision serve as a powerful literary device to convey the divine authorship, certainty, and concrete reality of the prophecy. This meticulousness underscores that this is not a vague or abstract dream but a divinely ordained blueprint, emphasizing God's perfect order and the assured reality of His future plans. As a quintessential piece of Visionary Literature, the detailed architectural description serves to communicate profound spiritual truths about God's character, His covenant faithfulness, and His ultimate redemptive purposes, even through seemingly mundane architectural specifics.
Theological and Thematic Connections
Ezekiel 40:49, with its precise description of the temple porch, profoundly reveals the character of God as a God of order, intentionality, and absolute holiness. The meticulous blueprint for this visionary temple underscores that God's presence is not haphazard or arbitrary but is established according to His perfect and immutable design, inherently requiring a specific, reverent approach. The porch, functioning as a transitional space with its ascending steps and stately pillars, emphasizes the sacredness and elevated nature of God's dwelling, highlighting the necessary preparation and intentionality required for entering His presence. This vision, imparted during a period of profound exile and despair for Israel, served as a powerful reminder of God's unwavering faithfulness to His covenant promises and His ultimate plan for restoration and renewed communion with His people. It points to a glorious future where God's glory would once again dwell tangibly among them, signifying hope for a redeemed, ordered, and flourishing existence under His righteous reign.
Reflection and Application
Ezekiel 40:49, with its emphasis on precise dimensions, ascending steps, and stately pillars, invites us to a profound reflection on the nature of God and the manner of our approach to Him. The meticulous detail of this visionary temple reminds us that God is a God of absolute order, intentionality, and divine purpose, whose plans are perfect and ultimately purposeful. This truth should instill in us a deep sense of awe, reverence, and unwavering trust in His sovereign design for our individual lives and for the unfolding of world history. Just as the porch served as a transitional space, meticulously preparing one to enter a holy presence, so too are we called to approach God with profound reverence, intentionality, and a heart prepared for communion. This preparation is not about earning favor, but about aligning ourselves with His inherent holiness and responding to His gracious invitation. In a world often characterized by chaos, uncertainty, and fleeting pursuits, the vision of God's perfectly ordered temple offers profound and enduring hope, assuring us that God is actively working to bring about His ultimate kingdom, where His glorious presence will fully dwell among His redeemed people. It encourages us to live lives that authentically reflect the divine order, purity, and holiness of the God we serve, recognizing that our bodies, and indeed the entire community of believers, are now His spiritual dwelling place.
Questions for Reflection
FAQ
Is Ezekiel's temple vision meant to be a literal blueprint for a future physical temple, or is it purely symbolic?
The interpretation of Ezekiel's temple vision, including the highly detailed architectural descriptions in Ezekiel 40 and subsequent chapters, is a subject of ongoing and diverse scholarly debate. Some interpreters understand it as a literal blueprint for a future physical temple that will be constructed, often associated with the millennial reign of Christ, citing the extreme precision of the measurements as evidence for its physicality. Others view it primarily as symbolic, representing God's renewed presence, the perfection and order of His kingdom, and the spiritual realities of the New Covenant, where the Church is understood as the spiritual temple (Ephesians 2:21-22). A third perspective suggests a combination of both, where the vision carries profound spiritual meaning and application for the present age while also hinting at a future literal fulfillment. Regardless of the precise interpretative stance, the vision fundamentally conveys God's unwavering commitment to dwell with His people in perfect holiness, order, and glory.
What is the significance of the precise measurements, such as the twenty and eleven cubits for the porch?
The precise measurements, such as the twenty cubits in length and eleven cubits in breadth for the porch in Ezekiel 40:49, are profoundly significant. They underscore the divine authorship, certainty, and concrete reality of the vision. In ancient Near Eastern thought, perfect and exact measurements often conveyed a sense of divine origin, cosmic order, and immutable truth. For the exiled Israelites, who had lost their physical temple, these exact specifications provided tangible and unwavering hope, assuring them that God's promise of restoration was not a vague dream but a concrete, divinely ordained reality that would surely come to pass. The precision also emphasizes God's meticulous nature, His attention to every detail, and the absolute holiness and set-apartness of the space dedicated to Him. It suggests that God's plans are perfect, leaving nothing to chance, and that His presence demands a specific, ordered, and consecrated environment.
How does Ezekiel's temple vision, particularly the concept of approaching a holy space, relate to the New Testament understanding of access to God?
Ezekiel's temple vision, with its detailed porch, ascending steps, and structured access, vividly highlights a reverent and ordered approach to God's holy presence—a concept deeply rooted in Old Testament worship and the Levitical system. In the New Testament, this understanding is profoundly transformed, fulfilled, and ultimately transcended in the person and work of Jesus Christ. While the Old Covenant required physical steps, a designated temple, and a mediating priesthood to approach God, Jesus boldly declares, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). His once-for-all sacrifice on the cross culminated in the tearing of the temple veil from top to bottom (Matthew 27:51), symbolizing that direct, unhindered access to God's presence is now open to all who believe. This eliminates the need for a physical temple or a mediating earthly priesthood. Thus, the New Testament emphasizes a spiritual and personal access to God, where believers themselves become living stones in a spiritual house (1 Peter 2:5), and the Holy Spirit dwells intimately within them (1 Corinthians 6:19).
Christ-Centered Fulfillment
Ezekiel 40:49, with its precise dimensions and structured access to the visionary temple's porch, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament temple served as a tangible dwelling place for God's presence and a prescribed means of approaching Him through ritual, Christ Himself is the ultimate "temple" in whom the fullness of God dwells bodily (Colossians 2:9). Jesus' prophetic declaration, "Destroy this temple, and in three days I will raise it up" (John 2:19), spoke of the temple of His own body, which was resurrected, thereby providing the perfect, eternal, and living access to God. The "steps" and "pillars" of Ezekiel's porch, which signified a structured, reverent, and somewhat restricted approach to holiness, are now superseded by Christ's singular, all-sufficient work. Through His sacrificial death on the cross, the veil of the temple was miraculously torn from top to bottom (Matthew 27:51), signifying that the way into God's most holy presence is now open to all who place their faith in Him. No longer do we require physical dimensions, architectural structures, or mediating priests to approach God; instead, believers now have "boldness to enter the Most Holy Place by the blood of Jesus, by a new and living way" (Hebrews 10:19-20). Furthermore, Christ's work establishes a new spiritual temple—the Church—composed of believers who are "living stones" being built into a spiritual house, with Christ Himself as the chief cornerstone (1 Peter 2:4-5). Thus, the divine precision, order, and consecrated access envisioned in Ezekiel's temple find their perfect and eternal reality in the person and work of Jesus Christ, through whom God now dwells intimately among His people by the indwelling Holy Spirit (Ephesians 2:21-22).