TRV
“Measuring the Outer Wall and East Gate”· Ezekiel 40:5–19
Translation
King James Version
Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.
KJV (with Strong's)
Then came H935 he unto the gate H8179 which looketh H6440 toward H1870 the east H6921, and went up H5927 the stairs H4609 thereof, and measured H4058 the threshold H5592 of the gate H8179, which was one H259 reed H7070 broad H7341; and the other H259 threshold H5592 of the gate, which was one H259 reed H7070 broad H7341.
Complete Jewish Bible
He went to the east gate, climbed its steps and measured one of the gate's doorposts at ten-and-a-half feet wide and the other one the same.
Berean Standard Bible
Then he came to the gate facing east and climbed its steps. He measured the threshold of the gate to be one rod deep.
American Standard Version
Then came he unto the gate which looketh toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad.
World English Bible Messianic
Then came he to the gate which looks toward the east, and went up its steps: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad.
Geneva Bible (1599)
Then came he vnto the gate, which looketh towarde the East, and went vp the stayres thereof, and measured the poste of the gate, which was one reede broade, and the other poste of the gate, which was one reede broade.
Young's Literal Translation
And he cometh in unto the gate whose front is eastward, and he goeth up by its steps, and he measureth the threshold of the gate one reed broad, even the one threshold one reed broad,
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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.
Passage under commentEzekiel 40:5–26
5¶ And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.
6Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.
7And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed.
8He measured also the porch of the gate within, one reed.
9Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.
10And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.
11And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.
12The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side.
13He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.
14He made also posts of threescore cubits, even unto the post of the court round about the gate.
15And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits.
16And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees.
17Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement.
18And the pavement by the side of the gates over against the length of the gates was the lower pavement.
19Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward.
20And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof.
21And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits.
22And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them.
23And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits.
24After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures.
25And 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.
26And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
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.
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Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly Medieval
400500600
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 5 and following) And behold, there was a wall surrounding the house on all sides, and in the hand of the man was a measuring reed of six cubits and a handbreadth, and he measured the width of the building with the reed, one reed wide, and the height with the reed, one reed high. And he came to the gate that faced the eastern road, and he went up its steps, and he measured the threshold of the gate with the reed, one reed wide, that is, one reed wide, and the vestibule one reed long, and one reed wide, and between the vestibules five cubits, and the threshold of the gate next to the entrance of the gate inside, one reed wide. And the vestibule of the gate was eight cubits, and the front of it two cubits: but the gate itself was inward. And the chambers of the gate towards the east, three on this side, and three on that side; they measured one against another: and the fronts of the gate on both sides were of one measure. And he measured the length of the porch of the gate, ten cubits: and the breadth of the gate, thirteen cubits. And there was also a space before the chambers, one cubit on this side, and one cubit on that side: and the chambers six cubits on this side, and six cubits on that side. And he measured the gate from the roof of the chamber to its roof, a width of twenty-five cubits, door against door. Seventy: And behold, a wall on the outside of the house all around, and in the man's hand a measuring reed of six cubits and a handbreadth. So he measured the thickness of the wall, one reed; and the height, one reed. Then he went inside the gateway which faced toward the east, went up its stairs and measured the threshold of the gateway, which was one reed wide, and the other threshold was one reed wide. Each gate chamber was one reed long and one reed wide; between the gate chambers were five cubits. The threshold of the gateway by the vestibule of the inside gate was one reed. And three equal in width for the stem, and equal in length for the stem, and one gate next to the gate of eight cubits, and one of two cubits, and one gate on the inside, and three gates on each side, and one measurement: one measurement for the gate on both sides. The width of the entrance of the gate was ten cubits, and the width of the gate was thirteen cubits, and one cubit was equivalent to the sight of one finger, and the end of one cubit on both sides, and three cubits here, and three cubits there. And the gate was measured from wall to wall, a width of twenty-five cubits. This gate is opposite the gate.» When I was a boy in Rome, and was being educated in the liberal arts, I used to go with others of the same age and purpose, on Sundays, to visit the tombs of the apostles and martyrs; and I would often enter the crypts, which are dug deep in the earth, and on both sides of those who enter, the bodies of the buried are held in the walls, and everything is so dark that almost the prophetic saying is fulfilled: 'Let the living descend into hell' (Psalm 55:16): and rarely is light admitted from above to temper the horror of the darkness, so that you would think it is not a window, but a hole of light descending: and again, one approaches slowly, and in the blind night that Virgilian phrase is set forth (Aeneid, Book II):
Everywhere horror seizes the souls, and the very silence terrifies. Let this statement be for me, so that the wise reader may understand the sentiment I have concerning the explanation of the temple of God in Ezekiel, about which it is written: Clouds and darkness are under His feet (Ps. 96:2). And again: Darkness is His hiding place (Ps. 18:12): Hence Moses also entered into a cloud and darkness, so that he could contemplate the mysteries of the Lord, which the people, being far away and remaining below, could not see (Exod. 24 and 34). After forty days, the common people were unable to see the face of Moses because it was glorified, or as it is written in Hebrew, Moses had horns on his face. Similarly, while reading the description of the mystical temple (which the Jews believe should be built literally upon the coming of their own Christ, whom we believe to be the Antichrist, but we refer to the Church of Christ, which we see being built daily in his saints), whenever the eye of the heart opens, it happens to me that I think I see and possess the bridegroom and joyfully say: 'I have found him whom my soul loves; I will hold him, and not let him go.' (Song of Solomon 3:4). Then again, the divine word deserts me, the bridegroom flees from my hands, and my eyes are blinded by darkness, so that I am compelled to say: 'O the depth of the riches and wisdom and knowledge of God!' How inscrutable are His judgments, and His ways past finding out! (Rom. 11:33) And what is written elsewhere: The judgments of the Lord are a great abyss. (Ps. 36:7) And: Out of the depths I have cried to You, O Lord; Lord, hear my voice. (Ps. 129:1) And that of Elisha, who followed with his eyes his master being taken up, saying: My father, my father, the chariot of Israel and its horsemen! (2 Kings 2:12) Therefore, it must be simply confessed that the temple of the blessed Ezekiel, which all ages have been silent about, I do not wish to discuss rashly, but to demonstrate the conjecture of my mind to the readers with faith and fear of God; so that if I should offer in the tabernacle of God the skins of goats and hairs, by which the thorns and thistles of sins may be protected, and rains and storms may be kept out: let another, who is rich, according to the quality of his merits, offer iron, or bronze, or silver, and gold and precious stones, and not despise our offerings, because they are lesser, but rejoice in his own wealth. For if the lower parts are not present, the upper parts cannot exist. And in order for the greater things to be praised, they increase in comparison to the smaller things. Let us therefore see what Ezekiel, upon entering the building of the city facing south, first saw and then heard: 'And behold,' he says, 'there was a wall on the outside surrounding the house on all sides.' Regarding the wall, which Aquila and Theodotion interpreted as 'περίβολον', Symmachus and the Seventy translated it as 'περίβολος'. Therefore, the wall, or 'περίβολος', surrounded the house, that is, the temple of the Lord on all sides, and it had a man whose appearance was like the appearance of bronze, who not only held a geometric string and a mason's trowel, but also held a measuring rod in his hand, the measurement of which is not explicitly stated, but is now given as six cubits and a palm, which is more accurately called 'παλαιστή' in Greek and is the sixth part of a cubit. Moreover, the word 'spithamen' is used to mean 'palm,' as some use 'palm' to distinguish it. Furthermore, they are accustomed to call a wrestler a 'palm'. Therefore, with a measuring rod, he measured the width and height of the wall, and both, that is, the width and height, were six cubits and one palm. And since there were many gates, he did not want to enter through the other gates, but through the one that faced the eastern region. And because the place was not level, and the wall went around, and the house of God itself was built on higher ground, therefore he entered, or rather, ascended through steps. These are referred to as 'LXX seven' alone, when in Hebrew and in other translations we read only the word 'steps' without a number. Having entered the gate, he immediately measured the threshold of the gate, which the Greeks call LXX θεὸς: for which it is written in Hebrew Seph. And I think the diligent and studious reader should be reminded: if, however, he is led by the knowledge of the Scriptures and not by the empty declamations of orators, so that he knows nearly all the Hebrew words and names, which have been greatly corrupted by age in the Greek and Latin translations, distorted by the fault of the scribes, and while they are written about in their uncorrected form, made even more uncorrected, having turned into Sarmatian instead of Hebrew, nay of no nation at all, since they have ceased to be Hebrew and have not yet begun to be foreign. The LXX also translated the word aelam (αἰλὰμ) as itself, which Symmachus interpreted as anteliminare in the following passages. There were two bedchambers, or cubicles, and παραστάδαs which were five cubits long, and another threshold of the gate next to the vestibule on the inside with a single reed. The third vestibule of the gate also had eight cubits, and in front of it, or on its borders, two cubits. In order to prevent anyone from confusing this vestibule with the previous one, he added: This vestibule is the inner vestibule of the gate, for which the LXX translated first, second, and third vestibule. But the chambers, that is, the bedrooms, which were built after the Eastern gate in the vestibules, faced the Eastern road. And so that we may know how many chambers there were, it is joined, three on this side and three on that: namely, facing North and South, and facing the Eastern road: and the measurements of the fronts were the same on both sides. Also, the measurement of the width of the gate threshold was taken, and it was found to be ten cubits, and in length thirteen cubits, and the ends of the chambers were narrowed down to one cubit, or as Symmachus translated, "παραστάδων", and each front had one cubit. But the chambers, or παραστάδες, and as the LXX have rendered it θεηλὰθ, had on each side six cubits. And he measured the door of the chamber, or παραστάδος, from the roof of the one chamber to the roof of the other, and it was twenty-five cubits wide. So there was only space from the door to the door, or from the gate to the gate. This we have briefly spoken to suggest more the divine presence than to explain, desiring to outline the picture according to the obscure and almost unseen letter. Furthermore, we will set down a few things that we can suspect narrowly and with doubts. The Apostle Paul, desiring the Ephesians to understand more sacred things, prays that they may be filled with the wisdom and love of the Lord, so that rooted and founded, they may be able to know and comprehend the breadth, and length, and depth, and height, and the profound riches of Him. And he speaks to them: Therefore, you are by no means strangers but fellow citizens of the saints and domestics of God, built upon the foundation of the apostles and prophets, with Jesus Christ Himself as the cornerstone, in whom the whole structure grows together to form a holy temple in the Lord. In Him, you also are built together to be a dwelling place of God in the Holy Spirit. Peter the Apostle also speaks in almost the same words, because of the same spirit, in his Epistle: For if you have believed that the Lord is good, approaching him as to a living stone, rejected indeed by men but chosen, and honorable before God, and be yourselves built up as living stones into a spiritual house, a holy priesthood, offering up spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2, 3-5). From this it is clear that the Lord and Savior, who is the true architect, tests the stones that can be placed in the foundations of the temple, both in the middle and in the higher places, and whether they are of a less solid strength in the wall and whether they can be placed outside the temple in the circuit of the enclosure. For it is not of little strength or of minimal firmness to support the stones placed on top. Hence the Apostle writes to the believers: Bear one another's burdens (Galatians 6:2). And in another place it is written: we should not take on a burden that we cannot bear. But the reed of measurement, which had six cubits and one palm, signifies our conversation with God, which is contained in the six days in which the world was made, and signifies the reason for each work, so that one thing belongs to the work, another to the mind. Hence, the width is equal to the height: the width refers to the works, as we said; the height refers to the soul, which hastens to lofty things. But let it suffice to have warned once: to know me by name, and to be called by a neutral gender, but for the sake of simplicity and ease of understanding, and the common usage, to use the masculine gender. For our concern is not to avoid grammatical errors, but to explain the obscurity of the Holy Scripture with whatever words. Therefore, a man enters, whose name is East, through the Eastern gate, to enlighten those whom he finds in the first part of the entrance hall, whether in the entrance itself: not through one, but through several steps, whose number is kept silent, so that the difficulty of ascent may be apparent, and for whatever number of steps you propose, you may know that it is less than the doubt that is left behind. I consider this to be the gate, of which it is sung in the Psalms: This is the gate of the Lord, the righteous shall enter through it (Ps. 118:20). And the threshold of the gate is measured, so that we may know that all the knowledge of God is open. This threshold is said to be one reed in width, and it is silent about height and length. For it is both the way and the entrance, and through it one must proceed to the inner parts (although in this place the Septuagint unnecessarily speaks of length, or, as is contained in most manuscripts, height); but the chambers, that is, the bedrooms and alcoves, have individual reeds in both length and width, but there are five cubits between each chamber, so that the inner chambers have the full measure of a reed, that is, six cubits and one palm, as the works and calculations agree. Those things which are external, that is, between chamber and chamber, are five cubits; for the secrets of Christ have not yet been penetrated, and they cannot say: The king has brought me into his chamber (Song of Songs 1:3). And elsewhere: All the glory of the king's daughter is within (Psalm 44:14). But while the disciples were staying at home with Christ, they could not hear his mysteries, and they desired to go outside to hear the word of God; and therefore a measurement of five cubits is placed in them, so that they may be taught to refer everything to the five senses. The threshold of the other gate, as it is contained in the Septuagint, of the second vestibule and third, is of the same size as one reed. After this vestibule, that is, the threshold of the gate, eight cubits are placed at the entrance, so that the inner parts of the vestibule do not hold a number of seven, but of eight, which pertain to the sacrament of the resurrection and the Lord's Day. And in front, he says, of the same vestibule, there were two cubits, which pertain either to both Testaments, or to the letter and the spirit, or to the mystery of the pair of tongs, which is included in Isaiah about the altar of coal, and is brought to cleanse the lips of the prophet. And so that we may know what this vestibule is, which is terminated by eight and two cubits, he explains it more clearly: The vestibule of the gate was inside, through which we came to the temple of God. There were also chambers and rooms which were on the way to the eastern gate, for which the Septuagint write 'Elau', there were three on one side and three on the other, each measuring one, that is, a reed which had six cubits and one palm, as mentioned above: And one reed for length, and one reed for width, and between the chambers five cubits. Therefore, we should not think that there are only two bedchambers, but rather six on each side, to indicate the number six, which is also shown in the water pots of the Gospel (John 2), in which water was turned into wine, and the Jewish water is daily turned into wine, which gladdens the heart of man, and becomes sweeter with the blood of Christ. He also measured the width of the threshold of the ten-cubit gate, which is a perfect number and is contained either in the Decalogue or in the sacraments of the four Gospels. Whoever begins with one, reaches four in such a way as to fill the number ten. Its length was thirteen cubits: for which the width is again placed at seventy, which seems to me to have been corrupted by the carelessness of scribes. For the Scripture would not have said the width in one place and again the width of ten or thirteen cubits. However, it can be understood as the gate of the threshold, in which the number of the Old and New Testament is consecrated, or the Lord himself, who says: I am the gate (John 10:9); or certainly all the saints through whom we enter into the knowledge of God, to whom the Apostle Paul spoke: My mouth is open to you, Corinthians; and: Enlarge yourselves also (2 Corinthians 6:11). But thirteen cubits after the number eighteen, they contain the sacrament of the books of Moses, which are also shown in the five loaves (Matthew 14), and in the Samaritan woman of the Gospel (John 4), who is accused of having had five husbands, and the sixth one she thought she had, she did not have: and yet the number eight, and the number five, is completed by one cubit, that is, the fourteenth ((or thirteenth)): because in Christ all things are recapitulated. It is said: 'And one cubit at each end: for the old and new Testaments together make up one measurement of Christ, and one cubit contains the height of the ark of Noah, which is thirty cubits. However, the rooms, as the Septuagint has it, either as 'thau' or 'thee', changing and altering the names in each place as they wished, were six cubits on either side, which is called 'here and there', and they did not have a span or additional measure placed on top, which would have signified the present life leading to future blessedness, but only six cubits.' And it is measured from the roof of the chamber to the roof or wall of it, and it is found to be twenty-five cubits in width; which number, though multiplied four times, still relates to sense. For if you arrange five cubits against it five times, you will produce the number twenty-five, which is between the roof of the chambers and the roof; and yet both, when placed opposite each other, have a doorway facing the doorway. Let these things not seem frivolous to the reader, although they may displease even myself who speak, feeling like I am knocking on a closed door; but they are to be read with permission: otherwise, I could simply confess my ignorance and remove every desire of the students. For just as we are far from perfect knowledge, we consider a minor fault at least somewhat lighter than saying absolutely nothing.
The apostle Paul, wanting the Ephesians to understand the more holy things, prayed for them to be filled with the wisdom and love of the Lord; being so rooted, they might be able to know and understand the breadth and length and height and depth of the riches of God.
And went up the stairs thereof.
For what are the steps of this gate but the merits of virtues? For whether in the knowledge of the Mediator of God and men, the man Jesus Christ, or in the knowledge of divine eloquence, or in that very faith which we have received from Him, we arrive at higher advancements by certain steps. For no one suddenly becomes supreme, but in good conduct everyone begins from the least things in order to arrive at great things. Concerning these steps it is said through the Psalmist: "God shall be known in her steps when He shall receive her." For when the Lord receives holy Church, He is known in her steps, because His glory is declared through her advancements. For as much as holy Church has advanced by ascending, so much does God become known to men from her virtues. Concerning these steps blessed Job also speaks, saying: "Through each of my steps I will proclaim Him." For he proclaims the Almighty Lord through each of his steps, who through the advancements of virtues which he receives always renders to Him the praise of His loving-kindness. If there were not certain steps in the ascent of the heart, the Psalmist would not say: "They shall walk from virtue to virtue."
Nor is it surprising if there are steps from virtue to virtue, since each virtue is increased as if by certain steps, and thus is brought to the highest point through growth in merits. For the beginnings of virtue are one thing, progress another, perfection another. For if faith itself were not led to its perfection by certain steps, the holy apostles would never have said: "Increase our faith." And a certain man came to Jesus who wished his son to be healed, but when asked whether he believed, he answered: "I believe, Lord, help my unbelief." Consider, I ask, what is said. If he believed, why did he speak of unbelief? But if he knew himself to have unbelief, how did he believe? But because through the hidden inspiration of grace faith grows by the steps of its merits, at one and the same time he who had not yet perfectly believed both believed and was unbelieving.
The Lord describes these steps under the name of harvest, saying: "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, while he knows not how. For the earth brings forth fruit of itself: first the blade, then the ear, then the full grain in the ear. And when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come." A man casts seed into the ground when he plants a good intention in his heart. And after he has cast the seed, he sleeps, because he rests in the hope of good work. But he rises night and day, because he advances through adversity and prosperity. And the seed sprouts and grows while he knows not, because even when he is not yet able to measure his growth, the virtue once conceived is led toward advancement. And the earth brings forth fruit of itself, because, with grace going before it, the mind of man rises spontaneously to the fruit of good work. But this same earth first produces the blade, then the ear, then the full grain in the ear. For to produce the blade is to still have the tenderness of a good beginning. But the blade reaches the ear when the virtue conceived in the soul draws itself forward to the advancement of good work. And it bears full grain in the ear when virtue now advances so greatly that it can become robust and perfect work. But when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come. For Almighty God, when the fruit has been produced, puts in the sickle and cuts down his harvest, because when he has led each one to perfect works, he cuts short his temporal life by the sentence sent forth, so that he may bring his grain to the heavenly barns. Therefore, when we conceive good desires, we cast seed into the ground. When we begin to do right things, we are the blade. When we grow toward the advancement of good work, we reach the ear. And when we are made firm in the perfection of this same good work, we now bring forth full grain in the ear.
The grass, indeed, Peter had been, who, at the time of the Passion, following the Lord through love, feared to confess Him before the voice of a maidservant. For there was already greenness in his mind, because he believed in the Redeemer of all, but still very pliable he was trampled underfoot by fear. He had already risen into an ear of grain when he saw Him whom he had feared to confess as about to die, living in Galilee, as the Angel announced. But then the full grain had come into the ear, when, with the Spirit coming from above and strengthening his mind in love of Him, he was so solidified that, being beaten, he despised the forces of his persecutors and freely preached his Redeemer amid the scourges. Therefore let no one who is seen to be still in tenderness of mind regarding a good resolution be despised, because the wheat of God begins from grass in order to become grain. The man clothed in linen, therefore, came to the gate, because our Lord and Redeemer is led to Himself through His members entering. And he ascended by its steps, because, as we advance, He is the more exalted to us, the more He is known to be high and incomprehensible. Indeed, in the steps of our virtues He Himself is said to ascend, because He is shown to be all the more sublime to us, the more our mind is separated from the lowest things.
And measured the threshold of the gate, which was one reed broad.
And he measured the threshold of the gate with one reed in width, that is, one threshold with one reed in width. Why, after "the threshold of the gate" was said, is "one threshold" immediately added, unless because it openly indicates that another threshold is mentioned still further below? Moreover, the gate rises from the threshold so that it may be a gate. If therefore the Lord is the gate, who is the threshold of this gate except those ancient fathers, from whose lineage the Lord deigned to become incarnate? As is said through Paul: "Whose are the fathers, from whom is Christ according to the flesh, who is over all things God blessed forever." But it should be noted in this statement of Paul that gods and other men have been called such, as is said to Moses: "I will make you a god to Pharaoh." And through the Psalmist it is said: "I said, you are gods." And again: "God stood in the assembly of gods." But it is one thing to be called God nominally, another to be called God by nature. And although Moses was made a god to Pharaoh, he is called a god within all things, not God over all things. But he who was incarnate within the Virgin's womb is called God over all things. And so the threshold of the gate are the ancient fathers, from whom he was born who opened for us the entrance to the heavenly kingdom. Moreover, the threshold of the gate is measured by one reed, because those ancient fathers themselves, who were able to proclaim our Redeemer both by prophesying and by living well, had as it were six cubits in the perfection of work and a palm in the beginning of contemplation. For since both perfect work and begun contemplation rendered their life sublime in the unity of faith, the measure of the threshold was in one reed.
Then came he unto the gate which looketh toward the east.
The man is described as having a measuring reed in his hand. He came to the gate that looked toward the way of the East. Who else is signified by the name of this gate, except our Lord and Redeemer himself, who was made for us the door of the heavenly kingdom? As he himself says: No one comes to the Father, except through me. But since we have said that the same man clothed in linen held the figure of the Lord, we must ask by what reasoning it is fitting that the same Lord can be designated both by the man and by the gate, when the man comes to the gate? Does he come to himself? Or is it so, because in the Gospel he himself testifies, saying: He who does not enter by the door into the sheepfold of the sheep, but climbs up another way, that one is a thief and a robber. But he who enters by the door is the shepherd of the sheep. And a little later he says: I am the door. And again he adds: I am the good shepherd. If therefore the shepherd enters by the door, and he himself is the door, he the shepherd, he without doubt enters through himself. Behold, while we desire to unravel the meaning of Ezekiel, we also bind a question from the Gospel. We must therefore ask how he both enters and enters through himself. For our Lord and Redeemer, with the holy Church which he redeemed, is one substance according to the flesh, as Paul attests who says: I fill up what is lacking of the sufferings of Christ in my flesh for his body, which is the Church. Of this head the body is the Church, and of this body the head is Christ. Concerning its head the body, that is the holy Church, exults, when it says through the Psalmist: But now he has exalted my head above my enemies. For because she herself is also to be exalted at some time, she now rejoices that her head is exalted above her enemies in heaven. Therefore when all the elect arrive at life, because his members enter through him to him, he enters through himself to himself. For he himself is in his members who enters, he himself is the head to which the entering members arrive. The prophet Ezekiel suggests this in many ways, who says that the man came to the gate, and shows what that same gate is, saying: Which looked toward the way of the East. For he himself is the way for us, who said: I am the way, the truth and the life. He is also the Eastern way, of whom it is written: Behold the man, the Rising is his name. Therefore the gate looks toward the Eastern way, because it signifies him who made for us the journey to the rising of the light.
The name of gate can also be understood as each preacher, because whoever opens for us the door of the heavenly kingdom by his mouth is a gate. Hence twelve gates are described both in John's Apocalypse and in the final vision of this prophet. The name of gate can also not unsuitably be understood as knowledge of Sacred Scripture, which, while it opens understanding for us, spreads wide the door of the heavenly kingdom. We can also take the name of gate as faith, which we touch first in order to enter the buildings of the virtues.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Ezekiel 40:6 initiates the prophet's awe-inspiring vision of a meticulously designed future temple, introducing the divine guide who begins the systematic measurement of its sacred components. This particular verse focuses on the initial assessment of the East Gate, a structure of profound symbolic and theological importance, detailing its precise dimensions as "one reed broad" for both its inner and outer thresholds. This act of exacting measurement underscores the divine origin, perfect order, and inherent holiness of the temple, establishing the foundational blueprint for the detailed architectural plans that follow and profoundly signifying God's unwavering plan for restoration and renewed dwelling among His people.
Context
Literary Context
Ezekiel 40:6 stands at the very threshold of a monumental and highly detailed vision that spans nine chapters, from Ezekiel 40 through Ezekiel 48. This extensive architectural blueprint follows a period of immense national and spiritual devastation for Judah, including the destruction of the first Jerusalem temple and the subsequent Babylonian exile, vividly recounted in earlier portions of the book, particularly Ezekiel 8-11. The preceding verses (Ezekiel 40:1-5) set the scene, describing Ezekiel's supernatural transportation to a high mountain in Israel and his encounter with a celestial being, described as having the appearance of bronze, equipped with a measuring reed and a linen cord. This divine architect immediately commences the systematic measurement of the entire temple complex, starting with the outer wall and then proceeding to the gates, with the East Gate being the first detailed in this verse. The extraordinary precision and exhaustive detail of the measurements throughout these chapters serve to emphasize the divine authorship, perfect order, and sacredness of the new structure, standing in stark contrast to the defiled and destroyed temple of the past.
Historical & Cultural Context
The vision presented in Ezekiel 40-48 was received by the prophet during the Babylonian exile (circa 573 BC), a period marked by profound national despair, theological questioning, and spiritual disorientation for the Jewish people. The destruction of the Temple, which was understood as the physical dwelling place of Yahweh, and the loss of their cherished homeland severely tested their understanding of God's covenant promises and faithfulness. In this context of desolation, a comprehensive vision of a new, perfect, and divinely measured temple served as an extraordinary and potent promise of future restoration, renewed divine presence, and a re-established covenant relationship. In the ancient Near East, temple architecture was not merely functional but deeply symbolic, often reflecting cosmic order, divine presence, and the stability of the deity. The act of measuring, therefore, was far more than a practical architectural exercise; it was a sacred act of consecration, signifying divine ownership, establishing boundaries of holiness, and imposing divine order. The "reed" was a common and authoritative unit of measurement, indicating a fixed, non-negotiable standard, thereby underscoring the absolute precision and divine authority of God's design. The East Gate, specifically, held immense significance in ancient temple complexes, frequently serving as the primary entrance and often associated symbolically with the rising sun, new beginnings, and the direction from which divine glory might manifest.
Key Themes
This verse, with its inaugural measurement of the East Gate, is foundational to several overarching themes woven throughout Ezekiel and the broader biblical narrative. Foremost among these is Divine Precision and Order, powerfully conveyed by the meticulous measurements. Every dimension, down to the "one reed broad" threshold, speaks volumes about God's careful planning, His unwavering control, and the exactitude of His redemptive purposes, leaving no room for human improvisation or deviation from His perfect will. Another crucial theme is Restoration and Hope, as the vision offers a tangible, detailed blueprint of a future where God would once again dwell among His people in holiness and glory, a stark and comforting contrast to the desolation of the exile. The specific focus on the East Gate is profoundly thematic; in earlier visions, God's glory had tragically departed from the defiled temple through the East Gate (Ezekiel 10:19), and it is powerfully prophesied to return through this very gate (Ezekiel 43:1-4). Its precise measurement here thus signifies a profound preparation for the return of God's sacred presence and the re-establishment of His dwelling among His people, emphasizing the cyclical nature of divine judgment followed by glorious restoration. This visionary temple, starting with its measured gate, also implicitly underscores the theme of Holiness, as its precise dimensions and structured design are intended to facilitate, protect, and delineate the sacred presence of God from the common and the profane.
Exposition and Analysis
Key Word Analysis
Derived from a primitive root meaning "to stretch," this verb denotes the precise act of measuring, as if by extending a line or cord. In this context, it signifies an authoritative, divinely ordained act of establishing exact dimensions. This is not merely a physical survey but an act of imposing divine order, setting boundaries, and consecrating space, all of which are crucial for the sacred temple complex.
Originating from a root that conveys the idea of "containing" or "limiting," this term refers to a vestibule or the very entrance point of a door or gate. It intrinsically marks a boundary, serving as a transition point between the external and internal, the common and the sacred. Its meticulous measurement is critical as it defines the initial point of entry into the divinely ordered temple complex.
This noun literally refers to a reed plant, but more significantly, it functions as a standard unit of measurement. In ancient Israel, a measuring reed typically comprised six cubits, equivalent to approximately 10.5 feet or 3.2 meters. Its use here underscores the exactness, objectivity, and authoritative nature of the measurements, indicating that the temple's design is not arbitrary but conforms to a precise, divine, and universal standard.
Verse Breakdown
"Then came he unto the gate which looketh toward the east"
This initial clause establishes the precise starting point for the detailed measurements of the visionary temple. The pronoun "he" refers to the angelic guide, described as having the appearance of bronze, introduced to Ezekiel in Ezekiel 40:3. The East Gate is specifically chosen due to its profound symbolic significance: it was the direction from which God's glory had previously departed from the defiled temple and was prophesied to return, making it a pivotal focal point for the entire vision of restoration. Its selection as the very first point of measurement immediately highlights its immense theological importance.
"and went up the stairs thereof"
This descriptive detail indicates that the structure of the East Gate was elevated, necessitating an ascent to reach its entrance. This elevation often carried symbolic weight, representing the sacredness and exalted nature of the temple, setting it apart from common ground. It also implies a process of reverent approach and intentionality required to enter the divine presence.
"and measured the threshold of the gate, [which was] one reed broad"
Here, the actual, precise act of measurement commences. The "threshold" refers to the entranceway, vestibule, or the very sill of the gate. The specific dimension of "one reed broad" (approximately 10.5 feet or 3.2 meters) provides the first concrete architectural detail of the temple's scale. This immediate emphasis on precision serves as a powerful signal of the divine authorship and meticulousness inherent in the entire architectural plan.
"and the other threshold [of the gate, which was] one reed broad"
The repetition of the identical measurement for "the other threshold" (likely referring to an inner threshold, a corresponding part of the gate structure, or perhaps the threshold of an inner gate within the complex) serves to powerfully emphasize the uniformity, exactness, and symmetry of the divine design. This redundancy reinforces the overarching theme of divine order and the unwavering, unchangeable nature of God's blueprint, leaving absolutely no ambiguity in the sacred specifications.
Literary Devices
Ezekiel 40:6 employs several significant literary devices that amplify its theological message. Repetition is prominently featured in the phrase "one reed broad," which is stated twice. This deliberate repetition serves to underscore and emphasize the absolute precision and exactness of the divine measurements, highlighting that every minute detail of this visionary temple is divinely ordained and perfectly executed. It also creates a sense of meticulousness and unyielding standards, reflecting God's perfect holiness. Symbolism is profoundly woven throughout the verse, particularly through the "gate" and its "threshold." Gates in biblical literature frequently symbolize access, authority, transition, and protection. The East Gate, in particular, is imbued with rich symbolism of divine presence, departure, and eventual return, making its initial measurement a deeply significant and prophetic act. The very act of measuring itself is also highly symbolic, representing divine order, ownership, consecration, and the establishment of sacred space according to God's unchangeable will. The entire vision, commencing with this verse, functions as a powerful prophetic allegory, conveying profound spiritual truths about God's future plans for His people through the concrete and detailed imagery of a physical structure.
Theological and Thematic Connections
Ezekiel 40:6, with its foundational emphasis on precise divine measurements, connects profoundly with the overarching biblical theme of God's meticulous order, sovereignty, and intentionality in both creation and redemption. Just as God precisely ordered the cosmos and all its intricate details at creation (Genesis 1), so too does He meticulously design the sacred spaces where His presence dwells and where His redemptive purposes are unveiled. This divine precision speaks volumes about His unwavering faithfulness, the certainty of His promises, and the unchangeable nature of His character, offering immense comfort and assurance to an exiled people longing for restoration. The detailed blueprint of the temple signifies not merely a physical structure but a profound spiritual reality—a renewed and holy relationship between God and His people, governed by divine standards of holiness, righteousness, and order. The careful measurement of the East Gate, in particular, powerfully foreshadows the glorious return of God's presence and the re-establishment of His dwelling among His people, serving as a tangible promise of ultimate restoration and a new beginning.
Reflection and Application
Ezekiel 40:6 invites us to contemplate the profound and comforting truth that God is a God of absolute order, meticulous precision, and unwavering purpose. Just as He possessed an exact and unchangeable blueprint for His visionary temple, He likewise has a meticulous and perfect plan for His entire creation and for the individual lives of His people. This verse profoundly encourages us to cultivate a deeper trust in God's perfect design, even when our circumstances appear chaotic, uncertain, or beyond our comprehension. It serves as a powerful reminder that His ways are always precise, purposeful, and ultimately geared towards restoration and the dwelling of His glorious presence. For believers, this translates into seeking His specific guidance and wisdom in our own lives, understanding that our lives, too, are being shaped and conformed according to His divine blueprint. Furthermore, it offers immense and enduring hope, reminding us that God's promises of restoration, renewed fellowship, and ultimate dwelling are as certain and unyielding as the precise measurements of this visionary temple. We are thus called to align our lives with His divine order, recognizing that true flourishing, peace, and purpose are found in living within the boundaries and according to the purposes He has eternally established.
Questions for Reflection
FAQ
Why is the East Gate measured first and given such prominence in Ezekiel's vision?
The East Gate holds profound symbolic and theological significance within Ezekiel's prophetic vision, making its initial measurement a deliberate and crucial detail. In earlier chapters, specifically Ezekiel 10:19, the prophet witnesses the glory of the Lord tragically departing from the defiled Jerusalem temple through its East Gate, symbolizing God's withdrawal due to Israel's sin. Conversely, in a powerful reversal and promise of restoration, Ezekiel 43:1-4 describes the glory of the Lord returning to the new, visionary temple through this very same East Gate. Therefore, its measurement first in Ezekiel 40:6 is not arbitrary; it powerfully signifies the meticulous preparation for the triumphant return of God's sacred presence and the re-establishment of His dwelling among His people. Its prominence underscores the profound cyclical nature of divine judgment followed by glorious restoration in God's overarching redemptive plan, marking a new beginning of holiness and fellowship.
Christ-Centered Fulfillment
Ezekiel's visionary temple, with its meticulous measurements beginning at the East Gate, finds its ultimate and profound Christ-centered fulfillment not in a literal, reconstructed physical edifice, but supremely in the person and redemptive work of Jesus Christ. While the Old Testament tabernacle and temple served as potent shadows and types, pointing forward to a greater spiritual reality, Christ Himself is the true and ultimate temple, the perfect dwelling place of God among humanity (John 2:19-21). The precise measurements detailed in Ezekiel 40:6, indicative of divine order, holiness, and unblemished perfection, powerfully foreshadow the flawless, unblemished nature of Christ, who perfectly fulfilled every righteous requirement of God's law and plan. Just as God's glory departed from the old temple and was prophesied to return through the East Gate, Christ, as the "door" (John 10:9), is the sole and perfect means by which God's presence is fully restored to humanity. Through His sacrificial death on the cross and His glorious resurrection, He tore down the spiritual veil that separated humanity from God, ushering in a new covenant where believers are transformed into living stones, built into a spiritual house, a holy priesthood (1 Peter 2:5), with Christ Himself as the foundational cornerstone (Ephesians 2:20-22). The vision's emphasis on precise dimensions ultimately points to the perfect, unchangeable, and eternal plan of God, fully realized and embodied in Christ, culminating in the glorious New Jerusalem, where God's radiant glory illuminates the city and there is no longer any need for a physical temple, "for the Lord God Almighty and the Lamb are its temple" (Revelation 21:22-23).