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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 42:1–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet has taken a very exact view of the temple and the buildings belonging to it, and is now brought again into the outer court, to observe the chambers that were in that square.
I.Here is a description of these chambers, which (as that which went before) seems to us very perplexed and intricate, through our unacquaintedness with the Hebrew language and the rules of architecture at that time. We shall only observe, in general,
1.That about the temple, which was the place of public worship, there were private chambers, to teach us that our attendance upon God in solemn ordinances will not excuse us from the duties of the closet. We must not only worship in the courts of God's house, but must, both before and after our attendance there, enter into our chambers, enter into our closets, and read and meditate, and pray to our Father in secret; and a great deal of comfort the people of God have found in their communion with God in solitude.
2.That these chambers were many; there were three stories of them, and, though the higher stories were not so large as the lower, yet they served as well for retirement, Eze 42:5, Eze 42:6. There were many, that there might be conveniences for all such devout people as Anna the prophetess, who departed not from the temple night or day, Luk 2:37. In my Father's house are many mansions. In his house on earth there are so; multitudes by faith have taken lodgings in his sanctuary, and yet there is room.
3.That these chambers, though they were private, yet were near the temple, within view of it, within reach of it, to teach us to prefer public worship before private (the Lord loves the gates of Zion more than all the dwellings of Jacob, and so must we), and to refer our private worship to the public. Our religious performances in our chambers must be to prepare us for the exercises of devotion in public, and to further us in our improvement of them, as our opportunities are.
4.That before these chambers there were walks of five yards broad (Eze 42:4), in which those that had lodgings in these chambers might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences. For we are not to spend all our time between the church and the chamber, though a great deal of time may be spent to very good purpose in both. But man is made for society, and Christians for the communion of saints; and the duties of that communion we must make conscience of, and the privileges and pleasures of that communion we must take the comfort of. It is promised to Joshua, who was high priest in the second temple, that God will give him places to walk in among those that stand by, Zac 3:7.
II.Here is the use of these chambers appointed, Eze 42:13, Eze 42:14.
1.They were for the priests that approach unto the Lord, that they may be always near their business and may not be non-residents. Therefore they are called holy chambers, because they were for use of those that ministered in holy things during their ministration. Those that have public work to do for God and the souls of men have need to be much in private, to fit themselves for it. Ministers should spend much time in their chambers, in reading, meditation, and prayer, that their profiting may appear; and they ought to be provided with conveniences for this purpose.
2.There the priests were to deposit the most holy things, those parts of the offerings which fell to their share; and there they were to eat them, they and their families, in a religious manner, for the place is holy; and thus they must make a difference between those feasts upon the sacrifice and other meals.
3.There (among other uses) they were to lay their vestments, which God had appointed them to wear when they ministered at the altar, their linen ephods, coats, girdles, and bonnets. We read of the providing of priests garments after their return out of captivity, Neh 7:70, Neh 7:72. When they had ended their service at the altar they must lay by those garments, to signify that the use of them should continue only during that dispensation; but they must put on other garments, such as other people wear, when they approached to those things which were for the people, that is, to do that part of their service which related to the people, to teach them the law and to answer their enquiries. Their holy garments must be laid up, that they may be kept clean and decent for the credit of their service.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 13, 14.) And he said to me: The treasuries of the North and the treasuries of the South, which are before the separated building, these are the holy treasuries in which the priests who approach the Lord in the Most Holy Place eat. There they shall put the Most Holy Place, and the offering for sin and for guilt. For it is a holy place. But when the priests enter, they shall not go out from the holy place to the outer court, and there they shall put on their garments in which they minister, for they are holy. And they shall put on other garments and then go out to the people. That man, who was a leader and prophet, after he led him into the outer courtyard and showed him all that the previous conversation had mentioned, also the treasuries and the rooms in which he stayed for a long time, said to him: These are the treasuries, or rooms, and chambers to the north and south, which are in front of the separate building, and are called the holy treasuries, in which the priests who approach the Lord in the holy of holies partake. From these things we learn that there are many diversities in foods, which are allowed or not allowed for priests to eat, and of those very things that are allowed to be taken as food, they are not taken in all places, nor by all people, nor at all times. I think that the Gazophylacia Aquilonis Austri is, either those things that contain the simplicity of history, or the sacraments of spiritual understanding, so that through Aquilon we may come to the South. For the letter should not be read in such a way, and the foundations of history should be laid, so that we may not come to the heights; and the roof of the most beautiful building should not be placed in such a way that the foundations are not solid. But the priests who live in the cellars, in which many riches are contained, are the ones who approach the Lord: Scripture testifies of them (Exodus 24) that Moses approached the Lord, and the others could not come near. In the building of the mystical temple, and in the sacrament of the Church, there are many priests and apostolic men who approach the Lord, and not in any place, but in the holy of holies. And as it is said in the Septuagint: Sons of Zadok, which means just, is not found in Hebrew. There, he says, the priests shall place the holy of holies, and the offering, that is, the burnt offering, and for sin, and for ignorance: so that they may not only offer a perpetual sacrifice, but also, due to the diversity of times and the quality of sin and ignorance, know how to appease the Lord, because the place itself is holy and the priestly dignity dwells in it, which can intercede for others. But when it is necessary to proceed to those who cannot penetrate the inner depths of the temple, nor understand the secrets of divine knowledge, let the priests go outside to them into the outer courtyard. Absolutely not clothed in the garments with which they were clothed internally, namely the viscera of mercy and the Lord Savior, of whom it is written: Put on the Lord Jesus Christ (Rom. XIII, 14); nor should they use these words, about which God speaks: My mystery is for me and for my own; lest they fall into that which the Savior prohibits, saying: Do not give holy things to dogs, nor cast pearls before swine (Matth. VII, 6). But they shall lay aside their garments, with which they are clothed, when they minister in the inner part of the temple; for they are holy, and should not be brought out to those who do not have perfect holiness: and they shall put on other garments, and thus they shall come to the people. Thus, he says, they shall speak to the people, in a way that the people can hear. And so the Apostle spoke to the Corinthians, among whom fornication was heard, and such fornication as is not even among the Gentiles: I have given you milk to drink, not solid food: for you were not yet able to receive it. To them again he says: My little children, for whom I am again in travail until Christ be formed in you (Gal. IV, 19). For to little ones and babes solid food is not only useless, but kills those who are suited to perfect age. Moreover, that which is added in the Septuagint: Therefore the priests shall not go out of the outer court, that those who offer may always be holy, let us remark, is not found in Hebrew.
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Summary
Ezekiel 42:13 provides a meticulous description of the sacred function of specific north and south chambers within the visionary temple, designating them as holy spaces where priests, consecrated to the Lord, are to consume and store the most holy portions of various sacrifices. This verse underscores the absolute sanctity required for all aspects of worship and priestly service in the restored temple, highlighting God's unwavering demand for purity, order, and divine provision within His dwelling place.
Context
Literary Context
Ezekiel 42:13 is situated within the expansive and highly detailed temple vision that dominates chapters 40-48 of Ezekiel, serving as a pivotal point in the description of the sanctuary's operational sanctity. Following the precise architectural blueprints of the temple's outer and inner courts, gates, and various structures in Ezekiel 40 and Ezekiel 41, chapter 42 shifts focus to the specific chambers designated for priestly use. This particular verse zeroes in on the sacred purpose of the north and south chambers, which are strategically located "before the separate place," likely referring to the highly restricted area immediately adjacent to the sanctuary proper. The preceding verses in Ezekiel 42 describe the dimensions and layout of these chambers, while the subsequent verses continue to define the boundaries and functions of the holy areas, leading into the dramatic return of the Lord's glory to the temple in Ezekiel 43. This progression from structure to function, and then to divine presence, emphasizes the meticulous divine blueprint for renewed worship.
Historical & Cultural Context
The vision of the new temple was granted to Ezekiel during the Babylonian exile (circa 593-571 BC), a period marked by profound national despair, the destruction of the first temple, and the desolation of Jerusalem. In this context of spiritual and physical ruin, Ezekiel's detailed vision served as a powerful message of hope, divine faithfulness, and future restoration for a people who had lost their center of worship and national identity. The meticulous instructions regarding the temple's layout and the sacred functions of its chambers, including the consumption and storage of offerings, directly echoed and reaffirmed the Mosaic Law's prescriptions for priestly conduct and the handling of sacred offerings, as found in texts like Leviticus 6:16-18. This vision, therefore, not only promised a future return to the land but also a renewed commitment to the sanctity and order of worship, standing in stark contrast to the widespread defilement and idolatry that had led to the destruction of the first temple, vividly depicted in earlier chapters such as Ezekiel 8.
Key Themes
Ezekiel 42:13 significantly contributes to several overarching themes foundational to the book of Ezekiel. Firstly, it powerfully reinforces the theme of Divine Holiness and Separation, emphasizing that God's presence necessitates absolute purity and a meticulous demarcation of the sacred from the common. The repeated declaration that "the place is holy" underscores the pervasive nature of this sanctity, demanding that all who approach God do so on His terms. Secondly, the verse highlights Priestly Duties and Divine Provision, detailing the specific, privileged responsibilities of the priests in handling and consuming the most sacred offerings. This not only emphasizes their unique mediatorial role but also God's faithful provision for their sustenance through these dedicated portions, echoing the provisions for the Levitical priesthood found in Numbers 18:8-10. Thirdly, it speaks profoundly to the theme of Restoration and Future Glory, as the vision of this perfectly ordered and holy temple provides a blueprint for Israel's spiritual renewal and a return to ideal worship, a stark contrast to the spiritual decay and covenant unfaithfulness described in passages like Ezekiel 22. Finally, the precise instructions for the chambers and offerings underscore the theme of Order and Purity in Worship, demonstrating God's demand for meticulous adherence to His commands in all aspects of approaching Him, reflecting His own orderly and holy character.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to cut out" or "to separate," this term denotes a distinct, enclosed, and highly restricted area. In Ezekiel's temple vision, its usage emphasizes a physical and spiritual demarcation, signifying a zone of elevated sanctity. The location of these chambers "before" this "separate place" highlights their profound proximity to the most sacred parts of the temple, thereby reinforcing their own consecrated status and the strict boundaries governing access and use.
This word, appearing multiple times in the verse ("holy chambers," "most holy things," "place is holy"), signifies that which is set apart for God's exclusive use, consecrated, and inviolable. Its repetition functions as an intensifier, underscoring the supreme and pervasive sanctity of the chambers, the offerings, and the entire temple environment. The phrase "most holy things" (Hebrew: qôdesh qôdeshîm) specifically denotes the highest degree of sanctity, reserved for God alone and requiring the utmost reverence and precise handling by authorized priests.
This primitive root signifies consumption, whether literal or figurative. In the context of priestly duties, it refers to the ritual consumption of specific portions of the sacrifices. This act was not merely for sustenance but also served as a symbolic means of communion with God and participation in the covenant. The eating of "most holy things" within "holy chambers" underscores the sacredness of the priestly office and their unique, divinely sanctioned access to God's provisions, binding them intimately to the sacrificial system.
Verse Breakdown
"Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers"
This opening clause introduces the divine instruction given by the angelic guide to Ezekiel. It precisely locates the chambers—symmetrically positioned on the north and south sides—and emphasizes their strategic placement "before the separate place," which likely refers to the inner sanctuary or a highly restricted area leading to it. The immediate declaration, "they be holy chambers," is foundational, establishing their consecrated nature and setting the context for their exclusive and sacred functions, distinct from any common use.
"where the priests that approach unto the LORD shall eat the most holy things"
This clause specifies the primary, sacred function of these designated chambers. It explicitly limits access and activity to "the priests that approach unto the LORD," signifying those who are ritually pure, consecrated, and authorized to serve in the sanctuary. Their specific task within these chambers is to "eat the most holy things," referring to the supremely sacred portions of certain sacrifices (such as the sin offering, trespass offering, and grain offering) that were reserved exclusively for priestly consumption within the holy precincts, symbolizing their sustenance from God's altar and their participation in the divine covenant.
"there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy"
This final clause details a secondary, yet equally vital, function: the storage of the unconsumed portions of the "most holy things" and specific offerings. The explicit mention of the "meat offering" (more accurately, grain or meal offering), "sin offering," and "trespass offering" provides concrete examples of the types of sacrifices whose "most holy" portions were to be handled and stored with utmost care in these chambers. The concluding declaration, "for the place is holy," serves as both a powerful summation and a theological justification for all the preceding instructions, reiterating the absolute and pervasive sanctity that governs every aspect of the temple's structure and operations.
Literary Devices
The passage employs several significant literary devices that amplify its message of divine sanctity and order. Repetition is notably prominent, particularly with the word "holy" (qôdesh). It appears four times in the verse ("holy chambers," "most holy things" [twice], "place is holy"), creating an emphatic rhythm that underscores the pervasive and absolute sanctity of the temple environment and everything associated with God's worship. This insistent repetition serves to impress upon the reader the extreme purity and separation required for God's dwelling. Symbolism is also central, as the entire visionary temple, including these meticulously described chambers, functions as a powerful symbol of God's renewed covenant with Israel, His desire for pure and unblemished worship, and His restored, glorious presence among His people. The physical separation and sacred designation of these chambers symbolize the spiritual separation and consecration demanded of those who serve a holy God. Furthermore, the meticulous detail in describing the chambers and their precise function exemplifies Precision, reflecting the divine order and the exactness with which God expects His people to approach Him and conduct worship, emphasizing His sovereign authority and the seriousness of His commands.
Theological and Thematic Connections
Ezekiel 42:13 profoundly illustrates the enduring biblical principle of divine holiness and humanity's inherent need to approach God with profound reverence and strictly according to His prescribed ways. The meticulous instructions for the chambers and the handling of "most holy things" underscore that God's presence is not to be treated lightly; it demands absolute separation, purity, and unwavering adherence to divine protocol. This principle, though expressed through the Old Testament temple system, points to the unchanging character of God and the profound seriousness of true worship. It also highlights God's faithful and detailed provision for His servants, as the priests were sustained by these holy portions, emphasizing that those dedicated to God's service are meticulously cared for by Him, ensuring their ability to fulfill their sacred duties without worldly distraction.
Reflection and Application
While the physical temple described by Ezekiel awaits its ultimate fulfillment, the spiritual principles embedded in Ezekiel 42:13 remain profoundly relevant for believers today. As those who are called a "royal priesthood" and a holy nation (1 Peter 2:9), we are powerfully reminded of the call to holiness in our own lives, recognizing that our bodies are now temples of the Holy Spirit (1 Corinthians 6:19-20). Just as the chambers were meticulously set apart and consecrated for God's purposes, we are to be set apart for His divine purposes, living lives consecrated to Him in every sphere. This verse also teaches us about the profound reverence due to God in our worship and service. Though we now have direct access to God through the finished work of Christ, we are still to approach Him with awe, respect, and a deep understanding of the sacredness of our communion with Him. Our "spiritual sacrifices"—our praise, our service, our very lives offered as a living sacrifice (Romans 12:1)—are to be offered with purity, intentionality, and dedication, recognizing that all we do for the Lord is inherently holy in His sight.
Questions for Reflection
FAQ
What is the significance of the "north chambers" and "south chambers" being designated as "holy chambers"?
The designation of these specific chambers as "holy chambers" is profoundly significant, emphasizing their consecrated nature and exclusive purpose within the visionary temple. Their strategic location, "before the separate place" (likely referring to the inner sanctuary or a highly sacred, restricted area), indicates their direct proximity to God's immediate presence, thereby elevating their own sanctity. This meticulous detail underscores the absolute necessity of purity, separation, and order in all areas associated with divine worship. These chambers were not for common use but were meticulously set apart for the specific, sacred activities of the priests, highlighting the divine order and the pervasive holiness required in the restored temple.
What are "the most holy things" that the priests were to eat and lay there?
"The most holy things" (Hebrew: qôdesh qôdeshîm) refers to specific, supremely sacred portions of certain sacrifices that, according to Mosaic Law, could only be consumed by the priests within the holy precincts of the temple. These typically included the portions of the sin offering, trespass offering, and grain offering that were not burned on the altar (e.g., Leviticus 6:16-18). These were distinct from "holy things" which could be eaten by priests and their families in a clean place, or "common things" which anyone could eat. The act of eating these portions was both a means of sustenance for the priests and a ritual act symbolizing their participation in the covenant and their intimate communion with God. "Laying them there" refers to the storage of the unconsumed portions, ensuring they remained within the holy space until they were ritually consumed or disposed of by the priests, maintaining their sacred status.
How does this verse about a visionary temple relate to believers today?
While Ezekiel's temple vision is a complex prophecy with various interpretations regarding its future fulfillment, the spiritual principles it conveys are timeless and profoundly applicable to believers today. For Christians, who are called a "royal priesthood" (1 Peter 2:9) and whose bodies are considered temples of the Holy Spirit (1 Corinthians 6:19), this verse emphasizes the enduring call to holiness, reverence in approaching God, and the sacredness of our service. Just as the chambers were meticulously set apart for God's purposes, believers are called to live lives consecrated to Him, offering "spiritual sacrifices" of worship and service (Hebrews 13:15-16) with purity, intentionality, and dedication, recognizing that all we do for the Lord is holy.
Christ-Centered Fulfillment
Ezekiel 42:13, with its meticulous emphasis on holy chambers, priestly consumption of "most holy things," and the pervasive sanctity of the temple, finds its profound and ultimate Christ-centered fulfillment in the New Covenant. The elaborate Old Testament temple system, with its physical spaces and prescribed ritual sacrifices, served as a powerful shadow, pointing forward to the ultimate reality found in Jesus Christ. He is not merely a priest, but our true and perfect High Priest, who entered not into man-made holy chambers, but into the very presence of God in heaven itself, through the eternal sacrifice of His own body. The "most holy things" of the Old Covenant, which demanded specific handling and consumption by a select priesthood, are completely fulfilled in Christ, who is Himself the ultimate "most holy thing"—the Lamb of God who takes away the sin of the world. Through His once-for-all sacrifice, He has not only cleansed us but has also made us, His followers, a "holy priesthood" (1 Peter 2:5), granting us direct, confident access to God's presence, no longer confined to physical chambers but able to draw near through His precious blood (Hebrews 10:19-22). Thus, the holiness, the divine provision, and the priestly service foreshadowed in Ezekiel's visionary temple are fully realized, perfected, and eternally accessible in Christ, making every believer a participant in a spiritual reality that far surpasses the earthly temple.