TRV
“Measuring the Outer Wall and East Gate”· Ezekiel 40:5–19
Translation
King James Version
And 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.
KJV (with Strong's)
Complete Jewish Bible
There were guardrooms, each ten-and-a-half feet square; the distance between the guardrooms was eight-and-three-quarters feet. The threshold of the gate adjoining the gate's entranceway facing the house measured ten-and-a-half feet.
Berean Standard Bible
Each gate chamber was one rod long and one rod wide, and there were five cubits between the gate chambers. The inner threshold of the gate by the portico facing inward was one rod deep.
American Standard Version
And every lodge was one reed long, and one reed broad; and the space between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed.
World English Bible Messianic
Every lodge was one reed long, and one reed broad; and between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed.
Geneva Bible (1599)
And euery chamber was one reede long, and one reede broad, and betweene the chambers were fiue cubites: and the post of the gate by the porch of the gate within was one reede.
Young's Literal Translation
and the little chamber one reed long and one reed broad, and between the little chambers five cubits, and the threshold of the gate, from the side of the porch of the gate from within, one reed.
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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.
When we learn that the righteous who came before us acted bravely, we ourselves are girded for the strength of good work, and the soul of the reader is set aflame by the flame of holy examples. He sees what brave deeds were done by them, and is greatly indignant with himself because he does not imitate such things. Hence it is rightly said in the voice of the bridegroom to the bride in the Song of Songs: "Your neck is like the tower of David, which was built with its battlements. A thousand shields hang from it, all the armor of the mighty." For in the neck is the throat, and in the throat is the voice.
What therefore is designated by the neck of holy Church, if not her sacred utterances? When a thousand shields are mentioned as hanging upon it, by this perfect number the universal number is shown, because all our protection is contained in sacred utterance. For there are the commandments of God, there the examples of the righteous. For if the soul grows sluggish from desire for its Creator, let it hear what is said: "You shall love the Lord your God with all your mind, and with all your strength." Perhaps one slips into hatred of neighbor? Let him hear what is said: "You shall love your neighbor as yourself." Does he covet another's possessions? Let him hear what is written there: "You shall not covet your neighbor's goods." Is the mind kindled to anger over an injury inflicted by a neighbor's word or deed? Let him hear what is said: "You shall not seek vengeance, nor be mindful of the injury of your fellow citizens." Is a badly wounded mind kindled to lust of the flesh? Lest the eye follow the mind, let him hear what was said a little earlier: "Whoever looks at a woman to lust after her has already committed adultery with her in his heart." Does someone perhaps dispose his soul to relax into hatred against an enemy? Let him hear what is written there: "Love your enemies, do good to those who hate you." But he who no longer seizes another's goods, does he perhaps still retain his own in a disordered way? Let him hear what is said there: "Sell what you possess, and give alms." Does a weak soul desire to enjoy both God and the world at the same time? Let him hear what is written there: "No one can serve two masters." Does another retain his possessions not for the necessity of sustenance, but according to the will of desire? Let him hear what is said there: "Whoever does not renounce all that he possesses cannot be my disciple." For some leave all things, but many even while possessing them renounce them, because they retain their possessions for use in such a way that they do not succumb to them through desire. Does someone wish to be idle, and even when he has the strength, does he flee from undertaking labor for the Lord? Let him hear what is written there: "He who does not gather with me, scatters." Therefore in the neck of the Church, that is, in the preaching of sacred utterance, which is said to be like the tower of David because of its protection and height, a thousand shields hang, because however many commandments are there, so many also are the defenses of our heart.
To preserve innocence, then, do we hasten to endure in humility even when harmed by our neighbor? Let Abel come before our eyes, who is both written to have been killed by his brother and is not read to have resisted. Is purity of mind chosen even in the conjugal bond? Enoch ought to be imitated, who, though placed in marriage, walked with God and was not found, because God translated him. Do we hasten to place God's precepts before our present advantage? Let Noah come before our eyes, who, setting aside domestic care, at the command of the almighty Lord, lived occupied for a hundred years in the construction of the ark. Do we strive to undertake the virtue of obedience? We ought to look upon Abraham, who, leaving behind home, kindred, and country, obeyed to go out to the place he was to receive as an inheritance, and went out not knowing where he was going; who stood ready to kill, for the sake of an eternal inheritance, the beloved heir he had received. And because he did not delay to offer his only one to the Lord, he received the whole multitude of nations in his seed. Does simplicity of character please us? Let Isaac come to mind, whom the tranquility of his life adorned in the eyes of almighty God. Is laborious fortitude sought, that it may be obtained? Let Jacob be brought to memory, who, after he learned to serve a man bravely, was also brought to such virtue that he could not be overcome by the wrestling angel. Do we endeavor to conquer the enticement of the flesh? Let Joseph return to memory, who, when his mistress was tempting him, strove to guard the continence of the flesh even at the peril of his life. Whence it came about that because he knew how to rule his own members well, he was also set over all Egypt to rule. Do we seek to obtain meekness and patience? Let us bring Moses before our eyes, who, ruling six hundred thousand armed men, not counting the little ones and women, is described as being meek above all men who dwelt upon the face of the earth. Are we kindled by zeal for righteousness against vices? Let Phinehas be brought before our eyes, who, piercing with a sword those who were lying together, restored chastity to the people, and being angry, appeased the wrath of God. Do we seek to presume upon the hope of almighty God in doubtful matters? Let us recall Joshua to memory, who, while he undertook doubtful battles with a certain mind, arrived at victory without doubt. Do we now desire to lay aside enmities of the mind and enlarge our soul in benignity? Let Samuel be brought into thought, who, cast down from leadership by the people, when the same people asked that he pour out prayers to the Lord for them, responded saying: Far be this sin against the Lord from me, that I should cease to pray for you. For the holy man believed he would perpetrate a fault if he did not return the benignity of grace in prayer to those whom he had endured as adversaries even to the point of being cast down. Who again, when, at the Lord's command, he was being sent to anoint David as king, responded: How shall I go? For Saul will find me and kill me. And yet because he knew God was angry with the same Saul, he had afflicted himself with such great mourning that the Lord said to him directly: How long will you mourn for Saul, when I have rejected him? Let us consider, therefore, how great an ardor of charity had inflamed his soul, who both wept for the one by whom he feared to be killed. But do we wish to beware of one whom we fear? We must consider with anxious mind, lest if perhaps we find an opportunity, we render evil for evil to the very one we flee. Therefore let David return to memory, who both found the king persecuting him so that he could have killed him, and yet, placed in that very power of striking, chose the good that he himself ought to do, not however the evil that the other deserved to suffer, saying: Far be it from me that I should put my hand upon the Lord's anointed. And when the same Saul had afterward been slain by enemies, he wept for the one slain whom he had endured as a persecutor while he lived. Do we determine to speak freely to the erring powers of this world? Let the authority of John be brought back to mind, who, reproving the wickedness of Herod, did not fear to be killed for the rectitude of his word. And because Christ is the truth, he therefore laid down his life for Christ, because for the truth. Do we hasten now to lay down our flesh for God in death? Let Peter come to mind, who rejoices amid scourgings, who resists the rulers though beaten, who despises his life for the sake of life. With the desire for death, do we resolve to despise adversities? Let us bring Paul before our eyes, who, prepared not only to be bound but also to die for Christ, does not make his life more precious than himself. Do we seek to have our heart kindled with the fire of charity? Let us consider the words of John, whose every utterance breathes with the fire of charity.
Because therefore in the voice of sacred Scripture, while we seek the protection of any virtue we find it, a thousand shields hang from it, all the armor of the mighty. For if we wish to fight against spiritual wickedness, let us seek weapons of protection in the neck of the Church, which has been raised up for us like a tower of David, that is, in the divine Scripture, so that from the discernment of the commandment, the strength of assistance may be taken up against vices. For behold, do we hasten to be strong against the powers of the air? In this tower we find the armor of our mind, so that from there we may take up the commandments of the Creator, from there the examples of those who went before, through which we may be armed invincibly against our adversaries. For when you desire to undertake any virtue, and you see it already fulfilled there by the fathers, there you find your armor, through which you may be fortified against spiritual battles. Indeed a thousand shields hang from it: if anyone desires to fight, let him take it up, and from that virtue let him fortify his breast, and let him send forth the javelins of words.
And it should be noted that it is said to be built with its battlements. For battlements serve the same purpose as shields, because both protect the one fighting. But between the two there is this difference: we move a shield wherever we wish for our protection; but we can defend ourselves with a battlement, yet we cannot move it. A shield is in the hand, for a battlement is not held. What then is the difference between battlements and shields, except that in sacred Scripture we read both the miracles of the preceding fathers and hear of the virtues of their good works? For there we learn that one was able to divide the sea, another to make the sun stand still, another to raise the dead, another to lift up a paralytic by his word, another to heal the sick by his shadow, another to drive away fevers through his handkerchiefs. Yet all these men were gentle with the longsuffering of patience and fervent with zeal for righteousness; rich in the preaching of the word and likewise in the generosity of mercy. Therefore their miracles testify how truly they spoke of God, because they would not have done such things through Him unless they had spoken truly about Him. And their deeds testify how pious, how humble, how kind they were. If therefore we are tempted regarding the faith which we have received from their preaching, let us behold the miracles of those who spoke, and we are confirmed in the faith which we received from them. What then are their miracles if not our battlements? Because we can be protected by them, and yet we do not hold these in the hand of our own choice, for we are not able to do such things. But a shield is in the hand and defends, because the virtue of patience, the virtue of mercy, with grace going before us, is both within the power of choice and protects from the danger of adversity. Therefore our tower has been built with its battlements, on which a thousand shields hang, because in sacred Scripture we are hidden from the darts of adversity under the miracles of the fathers, and we also hold the defenses of holy conduct in the hand of our work. But it should be noted that the threshold of the gate is measured by one reed. Now the reed extends to six cubits and a handbreadth, because clearly in sacred Scripture both the teaching of perfect action and the beginning of heavenly contemplation are found. But if by gate in this place each preacher is understood, the outer threshold in the gate is the active life, while the inner threshold is the contemplative life. For through the former one walks in faith, through the latter one hastens toward sight. The former leads outwardly, so that each person ought to live well; the latter leads inwardly, so that from the good life one may attain to eternal joys. Let it suffice that we have treated these matters today. For since, passing on to other things, we have spoken at length through digression, let us reserve what follows for another reading, hoping to be refreshed through silence in the Word, who lives and reigns with the Father in the unity of the Holy Spirit, through all ages of ages. Amen.
And every little chamber was one reed long, and one reed broad.
Let us consider what usually happens in a bridal chamber, and from that let us understand what takes place in the holy Church. In the bridal chamber, of course, the bridegroom and bride are joined in covenant and united to each other in love. What then are the bridal chambers in the holy Church, if not the hearts of those in whom the soul is joined through love to the invisible bridegroom, so that it burns with desire for him, no longer covets the things that are in the world, considers the length of this present life a punishment, hastens to depart, and rests in the embrace of love in the vision of the heavenly bridegroom? The mind, therefore, that is already such receives no consolation from the present life, but sighs from its inmost depths for him whom it loves, burns, pants, is filled with anxiety. The very health of the body becomes worthless to it, because it has been pierced by the wound of love; hence in the Song of Songs it says: I am wounded by love. But it is an evil health of the heart that knows not the pain of this wound. But when it has begun to pant for heavenly desire and to feel the wound of love, the soul becomes healthier from the wound, whereas before it was sick from health.
But for the soul that strongly loves her spouse, there is usually one consolation for the delay of this present life: that through the very fact that she herself is deferred from the vision of him, the souls of others may profit by her word and be kindled with the flames of love toward the heavenly spouse. She grieves because she sees herself delayed; everything she beholds is sad to her, because she does not yet see him whom she longs to see. But as I said, it is no small consolation if, while a fervent soul is delayed, many are gathered through her, so that she may see late with many the one whom she wished to see sooner alone. Hence again the bride says in the Song of Songs: "Stay me with flowers, and surround me with apples, for I languish with love." For what are flowers except souls already beginning a good work and giving forth the fragrance of heavenly desire? What are apples from flowers except the already perfect minds of the good, who arrive at the fruit of good work from the beginning of holy purpose? She who languishes with love therefore seeks to be stayed with flowers and surrounded with apples, because if she is not yet permitted to see him whom she desires, it is a great consolation to her if she may rejoice in the progress of others. Therefore the soul languishing with holy love is stayed with flowers and apples, so that she may find rest in the good work of her neighbor, she who is not yet able to contemplate the face of God.
Let us consider, I ask, what kind of bridal chamber the mind of Paul had been, who said: "For me to live is Christ, and to die is gain." How greatly had he joined himself to almighty God in love, he who reckoned that Christ alone was life to him, and that to die was gain? Hence it is that he says again: "Having a desire to be dissolved and to be with Christ, which is far better." But behold, you who desire to be dissolved, let us see with what love you languish. Since you perceive that you are being delayed in the meantime, do you not seek, I ask, to be supported with flowers? You do indeed seek this, for it follows: "Nevertheless to remain in the flesh is necessary for your sake." And to his advancing disciples he says: "For what is our hope, or joy, or crown of glory? Is it not you before our Lord Jesus Christ?"
Hence it is that the same chamber is said to be measured at one reed in length and one reed in breadth. For length pertains to the longsuffering of expectation, and breadth to the amplitude of charity. Therefore each chamber has as much in length as it could have in breadth, because the mind kindled with heavenly desire exhibits as much longsuffering in waiting for God as it has love for gathering in the neighbor, and patiently bears the delays of length because the amplitude of charity expands itself in the advancement of the neighbor. The length can also designate the longsuffering of patience which is shown to the neighbor. And because breadth signifies charity, which opens the bosom of the mind and receives both friends and enemies alike into love, the length of the chamber is as great as its breadth, because as broad as the mind has been through love, so patient will it also be through longsuffering. For one bears the neighbor as much as one loves. For if you love, you bear; if you cease to love, you cease to tolerate. For the one whom we love less, we also tolerate less, because, when weariness rushes in, the deeds of the neighbor are more quickly brought into the weight of a burden which the wing of charity does not lighten for us.
And the threshold of the gate by the porch of the gate within was one reed.
While the threshold which is now described is mentioned to be inside next to the vestibule of the gate, it is openly shown that the threshold which was described before was outside. But if the gate is the Lord, let us inquire what the threshold of the gate inside and outside might be. For through the threshold everyone enters the gate. And what are these two thresholds, except the fathers of the Old Testament and the fathers of the New Testament? For not only those from whom the Lord deigned to become incarnate, but all the fathers of the Old Testament were the threshold of this gate, because those who merited to foretell Him and to hope in Him opened the entrance of faith to all coming to Him; and all who believed in the Lord through these, as it were, already entered the gate of this threshold. But why is it called before the outer threshold and after the inner threshold, except because first were the fathers of the Old Testament, and afterward the teachers of the New Testament? Rightly, moreover, the outer threshold designates the fathers of the Old Testament, because through their preaching perverse works were punished. But through the sayings of the new fathers, the mind of each person is restrained even from illicit thoughts, while guilt is shown to be complete even in the deliberation of the heart. For those took care to prohibit the souls of their hearers from shameful acts, from cruelties, from robberies; but these, since they cut off not only perverse works but also illicit thoughts, what else have they become for us except an inner threshold? Hence Truth Himself also speaks, saying: "You have heard that it was said to the ancients: You shall not kill, and whoever kills will be guilty of judgment. But I say to you that everyone who is angry with his brother without cause will be guilty of judgment." Rightly also the outer threshold designates those fathers who stood at a greater distance through intervals of time from the very incarnation of our Redeemer. And indeed from the blood of Abel the passion of the Church already began, and there is one Church of the elect who preceded and who followed. But nevertheless, because it is said to the disciples: "Many kings and prophets wished to see what you see, and did not see," for the ancient fathers to have stood as it were outside is not to have seen corporally the presence of our Redeemer. Therefore they were outside, but nevertheless not separated from the holy Church, because in mind, in work, in preaching, they already held these sacraments of faith, they already beheld this loftiness of the holy Church, which we behold not yet by awaiting but already by possessing. For just as we are saved in the past passion of our Redeemer, so they were saved through faith in the same passion to come. Therefore they were outside not beyond the mystery, but beyond the time.
Hence also in the construction of the tabernacle, so that the silver columns might stand within, bronze pegs were commanded to be fixed around the outside, by which the tabernacle would be held bound. Thus silver columns are fixed within, but bronze pegs without, and ropes are tied to these so that the tabernacle might remain fixed, because clearly so that the holy apostles might stand firm in the light of their preaching, so that the whole tabernacle, that is, the holy Church, might stand in the integrity of faith, the fathers of the Old Testament and the prophets were fixed outside like bronze pegs, who would bind the minds of preachers in firmness by the ropes of their words, and would tie this dwelling place of God in the state of faith. Therefore the pegs are outside, those who existed before the time of this holy Church. But nevertheless they bind those who are within it, because while they proclaim the heavenly mysteries to come, they made these things credible to all after they were revealed. Therefore, so that the columns might stand immovable within, the pegs outside hold the ropes, because so that the holy apostles might perfectly believe the mystery of the Lord's incarnation, the preaching of those prevailed who were able both to see and to foretell this before it happened. Hence rightly also the first of the apostles himself, that great column of the true tabernacle, speaks saying: "We have the more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place." By these words he indicates that although it has risen to higher things from the summit, it persists bound there in faith. Yet this lamp of the prophetic word indeed shines for those who understand, but still remains covered with the obscurities of allegories for those who do not understand. Hence also through the Psalmist it is said of the same sayings of the prophets: "Dark water in the clouds of the air," because clearly the knowledge is hidden in the prophets. And not undeservedly were the columns made of silver, but the pegs of bronze, because what the apostles now preach clearly, the prophets spoke obscurely under mystical understanding. Rightly therefore they were signified by the metal of bronze, who were not clear in their preaching. But the holy apostles, because they had the light of preaching concerning the mystery of our Redeemer, were represented by silver columns. And it should be noted that silver both sounds and shines, but bronze sounds and does not shine, because the preachers of the New Testament spoke openly what they were also able to show. But the preachers of the Old Testament, because they brought forth obscure sayings about the heavenly mystery through the shadows of allegories, gave forth sound as it were without light. Therefore what is designated there by pegs and columns is designated here by the outer threshold and the inner threshold.
But if in this place we understand the gate to mean Holy Scripture, it too has two thresholds, an outer and an inner, because it is divided into the literal sense and the allegorical. The outer threshold of Holy Scripture is indeed the letter; but its inner threshold is allegory. For since we proceed through the letter to allegory, we come as it were from the threshold which is outer to that which is inner. And there are very many things in it which so edify the mind according to the letter that through what is outwardly treated, the mind of the hearer is drawn inward. For there we find the precepts of work from the examples of virtue; there it is commanded what we ought to do even bodily; there what is prescribed for doing is shown in the action of holy and brave men, so that after the clearer precepts and examples of the just instruct us for good work, then we may direct the foot of the mind, if we can, to the inner threshold, that is, to the mystical understanding of intimate contemplation. Strive, I beseech you, dearest brothers, to meditate on the words of God; do not despise the writings of our Redeemer which have been sent to us. It is of very great value that through them the soul is rekindled to warmth, lest it grow numb from the cold of its iniquity.
And between the little chambers were five cubits.
He had said one above concerning the bedchamber, and afterwards he relates that there are five cubits between the bedchambers: for the reason evidently that many bedchambers make one, just as many Churches are also called one Church. Hence also in the Apocalypse of John it is written to seven Churches, through which one catholic Church is designated. Therefore those who in the holy Church, as we have said, thirst with fervent love to see God, and are now joined to Him through desire, are called bedchambers. But nevertheless there are in her certain ones who, not being able to penetrate subtle things, and still weighed down by the five bodily senses, love Him who made all things so much less as they are more bound up in those things which have been made. And indeed they now strive to exercise themselves in the fear of the Lord, and to extend themselves in love of neighbor, to do good works bodily, to redeem sins through almsgiving; but because they do not know how to burn with intimate love toward heavenly desire, they are held as if still bound by bodily senses. Therefore these are not bedchambers, but nevertheless they are contained among the bedchambers, because through the guidance of those who perfectly love the vision of God, they themselves also are directed toward advancement of mind. Therefore there are five cubits between the bedchambers, because those who from the five exterior senses do not yet rise up to mystical understanding, while they are among those who burn with the spirit of love, as if remaining among the bedchambers they make progress in the construction of faith, and are not separated from the measure of the heavenly building. For they also withdraw themselves somewhat from the appetite of bodily senses, and with the space of the mind enlarged, imitating the charity which they behold, they are extended on this side and that toward the bedchambers. The fact therefore that they are described not by six cubits, but by five, designates their very imperfection still remaining.
But nevertheless through good desire they are remembered in the measure of the spiritual edifice, because by the voice of holy Church it is said through the Psalmist: Your eyes saw my imperfection, and in your book all shall be written. Hence again the same Psalmist says: The Lord has blessed all who fear him, the small with the great. Therefore even if these are imperfect and small, yet insofar as they are able to know, they love both God and neighbor, and therefore do not neglect to do the good works they can. Even if they do not yet advance to spiritual gifts, so as to raise their soul either to perfect action or to fervent contemplation, nevertheless they do not withdraw from the love of God and neighbor, insofar as they are able to grasp in their mind. Whence it happens that they too, though in a lesser place, are nevertheless set in the edification of holy Church, because even if they are perhaps lesser for teaching, for prophecy, for the grace of miracles, for more fully carrying out contempt of the world, nevertheless they are in the foundation of fear and love, in which they are made firm, because even if they do not burn with the fire of heavenly desire, they are animated by the warmth of charity in those outward things which they are able to practice, and are contained among the edifices of their more excellent neighbors. Whence the bride also rightly speaks in the Song of Songs, saying: King Solomon made himself a litter from the woods of Lebanon, its pillars he made of silver, its reclining seat of gold, its ascent of purple, its middle he spread with love on account of the daughters of Jerusalem. For it should not be believed that Solomon, a king of such greatness, who so abounded in immense riches that the weight of his gold could not be estimated and silver in those days had no value, made himself a wooden litter. But our Solomon is clearly the peaceful one, who made himself a litter from the woods of Lebanon. For the cedar woods of Lebanon are indeed very resistant to decay.
The banquet litter of our King, therefore, is the holy Church, which is constructed from strong fathers, that is, from incorruptible minds. It is rightly called a banquet litter because it carries souls daily to the eternal feast of its Creator. Silver columns have been made for this litter, because the preachers of the holy Church shine with the light of eloquence. Moreover, with the silver columns there is a golden reclining place, because through what is spoken luminously by the holy preachers, the minds of the hearers find the splendor of inner brightness in which they may recline. For through what they hear lucidly and openly, they rest in that which shines bright in the heart. Therefore its columns are silver and a golden reclining place has been made, because through the light of the word, brightness of rest is found in the soul. Indeed, that inner splendor illuminates the mind, so that through contemplation it rests there where the grace of preaching is not sought. For concerning this same holy Church it is written: "The wings of a dove covered with silver, and the feathers of her back with the gleam of gold." For she who here, filled with the spirit of meekness, has silvered wings like a dove, contains in the feathers of her back the appearance of gold, because here she clothes her preachers with the light of the word; but in the age to come she displays the splendor of brightness in herself. But to that which is shown bright within, what the ascent is like he adds, when he immediately continues concerning the same litter: "A purple ascent." For true purple, because it is dyed with blood, is not undeservedly seen in the color of blood. And because a very great multitude of the faithful in the beginning of the nascent Church came to the kingdom through the blood of martyrdom, our King made a purple ascent in the litter, because to that bright place which is seen within, one arrives through the tribulation of blood.
What then shall we miserable ones, destitute of all fortitude, what shall we do? Behold, we cannot be pillars in this litter, because in us neither the fortitude of work nor the light of preaching shines forth. We do not have a golden reclining place, because we do not yet behold, as we ought, through spiritual understanding, the rest of inner clarity. We are not a purple ascent, because we are unable to pour out our blood for our Redeemer. What then is to be done about us? What hope will there be, if no one reaches the kingdom except one who has been endowed with the highest virtues? But our consolation is also at hand. Let us love God as much as we can, let us love our neighbor also, and at the same time we too belong to God's litter, because as it is written there: "The middle he spread with love." For have love, and you will without doubt arrive there where the silver pillars are raised up and the purple ascent is held. For that this is said on account of our weakness is openly shown, when it immediately adds there: "For the daughters of Jerusalem." For the word of God, which says not sons but daughters, what else did it signify through the female sex than the weakness of minds? Therefore, that which is said there—that love is in the middle among the silver pillars, the golden reclining place, and the purple ascent for the sake of the daughters of Jerusalem—this is designated here among the chambers by the five cubits, because even those who are weak in virtues, if they do not neglect to do the good things they can with love, are not strangers to the building of God.
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 40:7 presents a detailed architectural specification for the gate complex within the visionary temple, meticulously outlining the dimensions of the "little chambers," the precise spacing between them, and the measurement of the inner gate's threshold. This verse is an integral part of a comprehensive blueprint revealed to Ezekiel, underscoring the divine precision, order, and sacredness inherent in God's future plans for His dwelling place and the ultimate restoration of His people. The intricate detail emphasizes the intentional design and profound holiness of the sanctuary.
Context
Literary Context
Ezekiel 40:7 is situated within the expansive and highly detailed temple vision that spans chapters 40-48 of the Book of Ezekiel. This particular chapter, Ezekiel 40, marks the beginning of the architectural description, following the prophet's transportation in vision to a very high mountain where he is shown a city-like structure to the south, indicating the location of the future temple complex, as described in Ezekiel 40:2. The immediate context introduces a man with a measuring reed, signifying the meticulous and exact nature of the revelation that is about to unfold, as seen in Ezekiel 40:3. Verse 7 specifically contributes to the description of the eastern gate complex, elaborating on its internal components after general dimensions have been provided and before further details about the outer court are given. The overwhelming emphasis on precise measurements throughout these chapters serves to impress upon the reader the divine origin and perfect order of this future sanctuary, leaving no room for human error or improvisation.
Historical & Cultural Context
The vision of the temple was granted to Ezekiel during his exile in Babylon, approximately in the twenty-fifth year of the exile, as noted in Ezekiel 40:1. This period was characterized by profound despair and despondency among the Jewish people, who had witnessed the catastrophic destruction of Jerusalem and Solomon's Temple, and felt utterly abandoned by God. In this context of national trauma, the detailed vision of a new, perfect temple served as a powerful message of hope, promising future restoration, the return of God's glory, and the re-establishment of a pure and ordered system of worship. Ancient Near Eastern cultures frequently viewed temples as microcosms of the cosmos, believing they were built according to divine blueprints, thus the architectural details in Ezekiel's vision would have resonated deeply with the original audience, lending authenticity and tangibility to the prophetic revelation. The use of specific units like the "reed" and "cubit" was standard for large-scale construction, further grounding the vision in a comprehensible reality for its recipients.
Key Themes
The meticulous measurements presented in Ezekiel 40:7 contribute significantly to several overarching themes woven throughout the Book of Ezekiel. Firstly, they powerfully illustrate the theme of Divine Precision and Order, demonstrating that God's plans are not arbitrary or chaotic, but are executed with absolute exactness and perfect design. This stands in stark contrast to the disorder and destruction that had befallen Judah due to their unfaithfulness. Secondly, the detailed blueprint profoundly underscores the theme of Holiness and Sacred Space. Every dimension and component of the temple serves to define its function as a space set apart for God's presence and pure worship, emphasizing the high standard of holiness required for approaching Him. This vision serves as a theological counterpoint to the profanation of the previous temple that ultimately led to God's departure, as vividly depicted in Ezekiel 10:18-19. Finally, the entire temple vision, including these specific measurements, points to the profound theme of Future Restoration and God's Dwelling with His People. Whether interpreted literally as a future temple or symbolically as God's perfect dwelling, it promises a time when God's glory will return to dwell among a sanctified Israel, culminating in the life-giving river flowing from the temple, a vision of abundant life found in Ezekiel 47:1-12.
Exposition and Analysis
Key Word Analysis
This word (H8372) refers to "a room (as circumscribed); (little) chamber." In the context of Ezekiel 40, it denotes the specific, enclosed spaces within the gate complex, likely serving as guardrooms or administrative areas. The term emphasizes the defined, contained nature of these architectural units, highlighting the meticulous planning and allocation of space within the visionary temple.
Derived from a root meaning "to be erect," this term (H7070) signifies "a reed (as erect); by resemblance a rod (especially for measuring)." As established in Ezekiel 40:5, a measuring reed was a substantial instrument, six great cubits long (approximately 10.5 feet or 3.2 meters). Its repeated use as the primary unit of measure underscores the divine standard of precision applied to every aspect of the temple's construction.
This word (H5592) refers to "a vestibule (as a limit); also a dish (for holding blood or wine); door (post), gate, post, threshold." In this verse, it specifically denotes the threshold of the gate, which marks a boundary and point of entry. Its precise measurement signifies the regulated access to the sacred spaces, emphasizing the controlled and holy nature of the temple's ingress.
This term (H1004) is often translated as "house," but in this context, it refers to the "inside(-ward)" or "within" the gate complex. It specifies the location of the threshold, indicating that it is positioned on the inner side of the gate's porch, marking the transition into a more interior or sacred area of the temple.
Verse Breakdown
"And every little chamber was one reed long, and one reed broad"
This clause describes the dimensions of the guardrooms or administrative chambers situated within the gate structure. Each of these chambers was perfectly square, measuring one full measuring reed (approximately 10.5 feet) in both length and width. This detail indicates substantial, well-defined spaces, underscoring the functional and ordered nature of the gate complex, designed for specific purposes within the temple's operations.
"and between the little chambers were five cubits"
This specifies the spacing or wall thickness between these chambers. A cubit was an ancient unit of length, roughly 18 inches (45 cm), meaning five cubits would be about 7.5 feet (2.25 meters). This considerable distance between the chambers suggests sturdy construction, ample passageway, or significant structural support, reinforcing the solidity, spaciousness, and deliberate design of the visionary edifice.
"and the threshold of the gate by the porch of the gate within was one reed"
This final clause details the measurement of the threshold at the entrance to the inner part of the gate complex, specifically "by the porch of the gate within." This threshold, also measuring one reed, signifies a significant point of transition and entry. Its precise dimension highlights the regulated and ordered access into the more sacred areas of the temple, emphasizing that even points of entry are subject to divine standards of holiness and order.
Literary Devices
The primary literary device at play in Ezekiel 40:7, and indeed throughout Ezekiel 40-42, is Precision Detailing. The prophet provides an overwhelming amount of exact measurements for every architectural component, down to the smallest "little chamber" and "threshold." This meticulousness serves to convey the divine origin and perfect order of the temple vision, leaving no doubt that it is a divinely ordained blueprint, not a general concept. This also functions as a form of Symbolism, where the physical measurements symbolize God's absolute control, His commitment to order, and the sacredness of the space He inhabits. The Repetition of units like "one reed" and "cubits" across multiple verses reinforces the consistency and comprehensiveness of this divine design, creating a sense of awe at the sheer scale and exactitude of God's architectural revelation.
Theological and Thematic Connections
Ezekiel 40:7, with its precise measurements, profoundly illustrates God's nature as a God of order, intentionality, and holiness. The meticulous detail of the visionary temple underscores that God's plans are not haphazard but are executed with perfect design and purpose. This divine precision extends beyond architecture to His redemptive purposes, assuring His people that His future plans for restoration and dwelling among them are equally certain and perfectly orchestrated. The exactness of the temple's dimensions also emphasizes the sacredness of God's presence and the need for purity and order in approaching Him, highlighting that God's dwelling place is set apart and requires reverence.
Reflection and Application
The intricate details of Ezekiel 40:7, though seemingly remote from daily life, offer profound spiritual lessons. They remind us that God is a God of infinite detail and perfect order. In a world often characterized by chaos, uncertainty, and a sense of randomness, this vision provides immense comfort and assurance that God's overarching plan for history, and indeed for our individual lives, is meticulously designed and purposeful. Just as every measurement in the temple contributed to a sacred and functional whole, so too does every detail of our lives, when surrendered to God, contribute to His greater design. This verse calls us to cultivate a similar attention to detail in our spiritual walk, recognizing that faithfulness in the "little chambers" of our daily routines, our small decisions, and our seemingly insignificant acts of obedience contributes significantly to the overall structure of a life lived in holiness and conformity to God's will. It encourages us to trust in God's perfect blueprint for our lives, even when we cannot see the full picture, knowing that His design is always for our ultimate good and His eternal glory.
Questions for Reflection
FAQ
What is the significance of the precise measurements in Ezekiel's temple vision?
The precise measurements in Ezekiel's temple vision, as seen in Ezekiel 40:7, serve multiple significant purposes. Firstly, they underscore the divine origin and authority of the vision, indicating that this is not a human construct but a divinely revealed blueprint. Secondly, they emphasize God's absolute precision, order, and intentionality in all His plans, contrasting with the disorder and destruction that had befallen Judah. Thirdly, the meticulous details highlight the holiness and sacredness of the space, indicating that God's presence requires specific boundaries and order for proper worship and access. Finally, for the exiled Israelites, these concrete and tangible measurements offered a powerful promise of future restoration and the glorious return of God's presence, providing profound hope amidst their despair.
Christ-Centered Fulfillment
While Ezekiel 40:7 describes a physical structure with precise measurements, its ultimate fulfillment and spiritual significance are profoundly found in Christ. The meticulously designed temple, with its sacred spaces and regulated access, foreshadows the perfect and ultimate access to God provided through Jesus. He is the true and living Temple, as He declared, "Destroy this temple, and in three days I will raise it up," referring to His own body, as recorded in John 2:19. Through His sacrificial death on the cross and His glorious resurrection, Jesus dismantled the old system of physical temples, animal sacrifices, and restricted access, becoming the very means by which humanity can draw near to God with confidence, as described in Hebrews 10:19-20. Moreover, in the New Covenant, believers themselves become the temple of the Holy Spirit, called to live lives of holiness and order, reflecting the divine precision seen in Ezekiel's vision, as affirmed in 1 Corinthians 3:16. The precise measurements of the visionary temple also find their eschatological echo in the New Jerusalem, whose dimensions are also precisely given in Revelation 21:16, signifying the perfect, eternal, and ordered dwelling of God with humanity, fully realized in Christ. Thus, the detailed blueprint in Ezekiel ultimately points to the perfect order, holiness, and unfettered accessibility of God's presence made possible through the person and redemptive work of Jesus Christ.