The
waters of the sanctuary which this prophet saw in vision (ch. xlvii.
1) are a proper representation of this prophecy. Hitherto the waters have
been sometimes but to the ankles, in other places to the knees, or to the
loins, but now the waters have risen, and have become "a river which
cannot be passed over." Here is one continued vision, beginning at this
chapter, to the end of the book, which is justly looked upon to be one of
the most difficult portions of scripture in all the book of God. The Jews
will not allow any to read it till they are thirty years old, and tell those
who do read it that, though they cannot understand every thing in it,
"when Elias comes he will explain it." Many commentators, both
ancient and modern, have owned themselves at a loss what to make of it and
what use to make of it. But because it is hard to be understood we must not
therefore throw it by, but humbly search concerning it, get as far as we can
into it and as much as we can out of it, and, when we despair of
satisfaction in every difficulty we meet with, bless God that our salvation
does not depend upon it, but that things necessary are plain enough, and
wait till God shall reveal even this unto us. These chapters are the more to
be regarded because the last two chapters of the Revelation seem to have a
plain allusion to them, as Rev. xx. has to the foregoing prophecy of Gog and
Magog. Here is the vision of a glorious temple (in this chapter and ch.
xli. and xlii.), of God's taking possession of it (ch. xliii.),
orders concerning the priests that are to minister in this temple (ch.
xliv.), the division of the land, what portion should be allotted for the
sanctuary, what for the city, and what for the prince, both in his
government of the people and his worship of God (ch. xlv.), and
further instructions for him and the people, ch. xlvi. After the
vision of the holy waters we have the borders of the holy land, and the
portions assigned to the tribes, and the dimensions and gates of the holy
city, ch. xlvii., xlviii. Some make this to represent what had been
during the flourishing state of the Jewish church, how glorious Solomon's
temple was in its best days, that the captives might see what they had lost
by sin and might be the more humbled. But that seems not probable. The
general scope of it I take to be, 1. To assure the captives that they should
not only return to their own land, and be settled there, which had been
often promised in the foregoing chapters, but that they should have, and
therefore should be encouraged to build, another temple, which God would
own, and where he would meet them and bless them, that the ordinances of
worship should be revived, and the sacred priesthood should there attend;
and, though they should not have a king to live in such splendour as
formerly, yet they should have a prince or ruler (who is often spoken of in
this vision), who should countenance the worship of God among them and
should himself be an example of diligent attendance upon it, and that
prince, priests, and people, should have a very comfortable settlement and
subsistence in their own land. 2. To direct them to look further than all
this, and to expect the coming of the Messiah, who had before been
prophesied of under the name of David because he was the man that projected
the building of the temple and that should set up a spiritual temple, even
the gospel-church, the glory of which should far exceed that of Solomon's
temple, and which should continue to the end of time. The dimensions of
these visionary buildings being so large (the new temple more spacious than
all the old Jerusalem and the new Jerusalem of greater extent than all the
land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these
things cannot be literally, but must spiritually, understood. At the
gospel-temple, erected by Christ and his apostles, was so closely connected
with the second material temple, was erected so carefully just at the time
when that fell into decay, that it might be ready to receive its glories
when it resigned them, that it was proper enough that they should both be
referred to in one and the same vision. Under the type and figure of a
temple and altar, priests and sacrifices, is foreshown the spiritual worship
that should be performed in gospel times, more agreeable to the nature both
of God and man, and that perfected at last in the kingdom of glory, in which
perhaps these visions will have their full accomplishment, and some think in
some happy and glorious state of the gospel-church on this side heaven, in
the latter days.
In this chapter we have, I. A general account of this vision of the temple
and city, ver. 1-4. II. A particular account of it entered upon; and a
description given, 1. Of the outside wall, ver. 5. 2. Of the east gate, ver.
6-19. 3. Of the north gate, ver. 20-23. 4. Of the south gate (ver. 24-31)
and the chambers and other appurtenances belonging to these gates. 5. Of the
inner court, both towards the east and towards the south, ver. 32-38. 6. Of
the tables, ver. 39-43. 7. Of the lodgings for the singers and the priests,
ver. 44-47. 8. Of the porch of the house, ver. 48, 49.
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1 In the five and twentieth year of our
captivity, in the beginning of the year, in the tenth day of the
month, in the fourteenth year after that the city was smitten, in the
selfsame day the hand of the LORD
was upon me, and brought me thither. 2 In the visions of God
brought he me into the land of Israel, and set me upon a very high mountain,
by which was as the frame of a city on the south. 3 And
he brought me thither, and, behold, there was a man, whose appearance
was like the appearance of brass, with a line of flax in his hand,
and a measuring reed; and he stood in the gate. 4 And the man
said unto me, Son of man, behold with thine eyes, and hear with thine ears,
and set thine heart upon all that I shall shew thee; for to the intent that
I might shew them unto thee art thou brought hither: declare
all that thou seest to the house of Israel.
Here is, 1. The date of this vision. It was in the twenty-fifth year of
Ezekiel's captivity (v. 1), which some compute to be the thirty-third
year of the first captivity, and is here said to be the fourteenth year
after the city was smitten. See how seasonably the clearest and fullest
prospects of their deliverance were given, when they were in the depth of
their distress, and an assurance of the return of the morning when they were
in the midnight of their captivity: "Then the hand of the Lord was
upon me and brought me thither to Jerusalem, now that it was in
ruins, desolate and deserted"--a pitiable sight to the prophet. 2. The
scene where it was laid. The prophet was brought, in the visions of God,
to the land of Israel, v. 2. And it was not the first time that
he had been brought thither in vision. We had him carried to Jerusalem to
see it in its iniquity and shame (ch. viii. 3); here he is carried
thither to have a pleasing prospect of it in its glory, though its present
aspect, now that it was quite depopulated, was dismal. He was set upon a
very high mountain, as Moses upon the top of Pisgah, to view this land,
which was now a second time a land of promise, not yet in possession.
From the top of this mountain he saw as the frame of a city, the plan
and model of it; but this city was a temple as large as a city. The New
Jerusalem (Rev. xxi. 22) had no temple therein; this which we
have here is all temple, which comes much to one. It is a city for
men to dwell in; it is a temple for God to dwell in; for in the church on
earth God dwells with men, in that in heaven men dwell with God. Both these
are framed in the counsel of God, framed by infinite wisdom, and all very
good. 3. The particular discoveries of this city (which he had at first a
general view of) were made to him by a man whose appearance was like the
appearance of brass (v. 3), not a created angel, but Jesus
Christ, who should be found in fashion as a man, that he might both discover
and build the gospel-temple. He brought him to this city, for it is through
Christ that we have both acquaintance with and access to the benefits and
privileges of God's house. He it is that shall build the temple of the
Lord, Zech. vi. 13. His appearing like brass intimates both his
brightness and his strength. John, in vision, saw his feet like unto fine
brass, Rev. i. 15. 4. The dimensions of this city or temple, and the
several parts of it, were taken with a line of flax and a measuring
reed, or rod (v. 3), as carpenters have both their line
and a wooden measure. The temple of God is built by line and rule; and those
that would let others into the knowledge of it must do it by that line and
rule. The church is formed according to the scripture, the pattern in the
mount. That is the line and the measuring reed that is in the hand of
Christ. With that doctrine and laws ought to be measured, and examined by
that; for then peace is upon the Israel of God when they walk according
to that rule. 5. Directions are here given to the prophet to receive
this revelation from the Lord and transmit it pure and entire to the church,
v. 4. (1.) He must carefully observe every thing that was said and
done in this vision. His attention is raised and engaged (v. 4):
"Behold with thy eyes all that is shown thee (do not only
see it, but look intently upon it), and hear with thy ears all that
is said to thee; diligently hearken to it, and be sure to set thy
heart upon it; attend with a fixedness of thought and a close
application of mind." What we see of the works of God, and what we hear
of the word of God, will do us no good unless we set out hearts upon it, as
those that reckon ourselves nearly concerned in it, and expect advantage to
our souls by it. (2.) He must faithfully declare it to the house of
Israel, that they may have the comfort of it. Therefore he receives,
that he may give. Thus the Revelation of Jesus Christ was lodged in
the hands of John, that he might signify it to the churches, Rev. i. 1. And,
because he is to declare it as a message from God, he must therefore be
fully apprised of it himself and much affected with it. Note, Those who are
to preach God's word to others ought to study it well themselves and set
their hearts upon it. Now the reason given why he must both observe it
himself and declare it to the house of Israel is because to this intent he
is brought hither, and has it shown to him. Note, When the things of God are
shown to us it concerns us to consider to what intent they are shown to us,
and, when we are sitting under the ministry of the word, to consider to what
intent we are brought thither, that we may answer the end of our coming, and
may not receive the grace of God, in showing us such things, in vain.
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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 a hand breadth: so he measured the breadth of the building,
one reed; and the height, one reed. 6 Then came he unto the gate
which looketh toward the east, and went up the stairs thereof, and measured
the threshold of the gate, which was one reed broad; and the other
threshold of the gate, which was one reed broad. 7 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. 8 He measured
also the porch of the gate within, one reed. 9 Then measured he
the porch of the gate, eight cubits; and the posts thereof, two cubits; and
the porch of the gate was inward. 10 And 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. 11 And he measured the
breadth of the entry of the gate, ten cubits; and the length of the
gate, thirteen cubits. 12 The 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. 13 He 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. 14
He made also posts of threescore cubits, even unto the post of the court
round about the gate. 15 And from the face of the gate of the
entrance unto the face of the porch of the inner gate were fifty
cubits. 16 And 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. 17 Then 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.
18 And the pavement by the side of the gates over against the length of the
gates was the lower pavement. 19 Then he measured the
breadth from the forefront of the lower gate unto the forefront of the inner
court without, a hundred cubits eastward and northward. 20 And
the gate of the outward court that looked toward the north, he measured the
length thereof, and the breadth thereof. 21 And 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. 22 And 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. 23 And 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 a hundred cubits. 24 After 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.
25 And 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. 26 And 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.
The measuring-reed which was in the hand of the surveyor-general was
mentioned before, v. 3. Here we are told (v. 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 ch. xliii. 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. vii. 9, 11, 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 (v. 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. iv. 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, v. 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 (John xiv. 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, Ps. xxvii. 4, 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 (v. 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, Ezra vi. 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
(v. 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, 1 Kings vi. 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. iv. 5, 6. (9.) On the posts were palm-trees engraven (v. 16), to
signify that the righteous shall flourish like the palm-tree in the
courts of God's house, Ps. xcii. 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. vii. 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. iii. 12. (10.) Notice is
here taken of the pavement of the court, v. 17, 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 (v. 20) and towards the
south (v. 24), with their appurtenances, are much the same with that
towards the east, after the measure of the first gate, v. 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. xxi. 13); for many shall come from all parts
to sit down there, Matt. viii. 11. (2.) To those gates they went up by
steps, seven steps (v. 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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27 And there was a gate in the inner
court toward the south: and he measured from gate to gate toward the south a
hundred cubits. 28 And he brought me to the inner court by the
south gate: and he measured the south gate according to these
measures; 29 And the little chambers thereof, and the posts
thereof, and the arches thereof, according to these measures: and there
were windows in it and in the arches thereof round about: it was
fifty cubits long, and five and twenty cubits broad. 30 And the
arches round about were five and twenty cubits long, and five cubits
broad. 31 And the arches thereof were toward the utter
court; and palm trees were upon the posts thereof: and the going up
to it had eight steps. 32 And he brought me into the
inner court toward the east: and he measured the gate according to these
measures. 33 And the little chambers thereof, and the posts
thereof, and the arches thereof, were according to these measures:
and there were windows therein and in the arches thereof round about:
it was fifty cubits long, and five and twenty cubits broad.
34 And the arches thereof were toward the outward court; and palm
trees were upon the posts thereof, on this side, and on that side:
and the going up to it had eight steps. 35 And he brought
me to the north gate, and measured it according to these
measures; 36 The little chambers thereof, the posts thereof, and
the arches thereof, and the windows to it round about: the length was
fifty cubits, and the breadth five and twenty cubits. 37 And the
posts thereof were toward the utter court; and palm trees were
upon the posts thereof, on this side, and on that side: and the going up to
it had eight steps. 38 And the chambers and the entries
thereof were by the posts of the gates, where they washed the burnt
offering.
In these verses we have a delineation of the inner court. The survey of the
outer court ended with the south side of it. This of the inner court begins
with the south side (v. 27), proceeds to the east (v. 32), and
so to the north (v. 35); for here is no gate either of the outer or
inner court towards the west. It should seem that in Solomon's temple
there were gates westward, for we find porters towards the west, 1 Chron.
ix. 24; xxvi. 8. But Josephus says that in the second temple there was no
gate on the west side. Observe, 1. These gates into the inner court were
exactly uniform with those into the outer court, the dimensions the same,
the chambers adjoining the same, the galleries or rows round the court the
same, and the very engravings on the posts the same. The work of grace, and
its workings, are the same, for substance, in grown Christians that they are
in young beginners, only that the former have got so much nearer their
perfection. The faith of all the saints is alike precious, though it be not
alike strong. There is a great resemblance between one child of God and
another; for all they are brethren and bear the same image. 2. The
ascent into the outer court at each gate was by seven steps, but the
ascent into the inner court at each gate was by eight steps. This is
expressly taken notice of (v. 31, 34, 37), to signify that the nearer
we approach to God the more we should rise above this world and the things
of it. The people, who worshipped in the outer court, must rise seven steps
above other people, but the priests, who attended in the inner court, must
rise eight steps above them, must exceed them at least one step more than
they exceed other people.
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39 And in the porch of the gate were
two tables on this side, and two tables on that side, to slay thereon the
burnt offering and the sin offering and the trespass offering.
40 And at the side without, as one goeth up to the entry of the north gate, were
two tables; and on the other side, which was at the porch of the
gate, were two tables. 41 Four tables were on this
side, and four tables on that side, by the side of the gate; eight tables,
whereupon they slew their sacrifices. 42 And the four
tables were of hewn stone for the burnt offering, of a cubit and a
half long, and a cubit and a half broad, and one cubit high: whereupon also
they laid the instruments wherewith they slew the burnt offering and the
sacrifice. 43 And within were hooks, a hand broad,
fastened round about: and upon the tables was the flesh of the
offering. 44 And without the inner gate were the chambers
of the singers in the inner court, which was at the side of the north
gate; and their prospect was toward the south: one at the side of the
east gate having the prospect toward the north. 45 And he
said unto me, This chamber, whose prospect is toward the south, is
for the priests, the keepers of the charge of the house. 46 And
the chamber whose prospect is toward the north is for the
priests, the keepers of the charge of the altar: these are the sons
of Zadok among the sons of Levi, which come near to the LORD
to minister unto him. 47 So he measured the court, a hundred
cubits long, and an hundred cubits broad, four-square; and the altar that
was before the house. 48 And he brought me to the porch of
the house, and measured each post of the porch, five cubits on this
side, and five cubits on that side: and the breadth of the gate was
three cubits on this side, and three cubits on that side. 49 The
length of the porch was twenty cubits, and the breadth eleven cubits;
and he brought me by the steps whereby they went up to it: and there
were pillars by the posts, one on this side, and another on that side.
In these verses we have an account,
I.
Of the tables that were in the porch of the gates of the inner court. We
find no description of the altars of burnt-offerings in the midst of that
court till ch. xliii. 13. But, because the one altar under the law
was to be exchanged for a multitude of tables under the gospel, here is early
notice taken of the tables, at our entrance into the inner court; for
till we come to partake of the table of the Lord we are but
professors at large; our admission to that is our entrance into the inner
court. But in this gospel-temple we meet with no altar till after the glory
of the Lord has taken possession of it, for Christ is our altar, that
sanctifies every gift. Here were eight tables provided, whereon to slay
the sacrifices, v. 41. We read not of any tables for this purpose
either in the tabernacle or in Solomon's temple. But here they are provided,
to intimate the multitude of spiritual sacrifices that should be brought to
God's house in gospel-times, and the multitude of hands that should be
employed in offering up those sacrifices. Here were the shambles for the
altar; here were the dressers on which they laid the flesh of the sacrifice,
the knives with which they cut it up, and the hooks on which they hung it
up, that it might be ready to be offered on the altar (v. 43), and
there also they washed the burnt-offerings (v. 38), to intimate that
before we draw near to God's altar we must have every thing in readiness,
must wash our hands, our hearts, those spiritual sacrifices, and so compass
God's altar.
II. The use that some of the chambers mentioned before were put to. 1. Some
were for the singers, v. 44. It should seem they were first
provided for before any other that attended this temple-service, to
intimate, not only that the singing of psalms should still continue a
gospel-ordinance, but that the gospel should furnish all that embrace it
with abundant matter for joy and praise, and give them occasion to break
forth into singing, which is often foretold concerning gospel times, Ps.
xcvi. 1; xcviii. 1. Christians should be singers. Blessed are those that
dwell in God's house, they will be still praising him. 2. Others
of them were for the priests, both those that kept the charge of
the house, to cleanse it, and to see that none came into it to pollute
it, and to keep it in good repair (v. 45), and those that kept the
charge of the altar (v. 46), that came near to the Lord to
minister to him. God will find convenient lodging for all his servants.
Those that do the work of his house shall enjoy the comforts of it.
III. Of the inner court, the court of the priests, which was fifty yards
square, v. 47. The altar that was before the house was placed
in the midst of this court, over-against the three gates, and, standing in a
direct line with the three gates of the outer court, when the gates were set
open all the people in the outer court might through them be spectators of
the service done at the altar. Christ is both our altar and our sacrifice,
to whom we must look with an eye of faith in all our approaches to God, and
he is salvation in the midst of the earth (Ps. lxxiv. 12), to be looked unto
from all quarters.
IV. Of the porch of the house. The temple is called the house, emphatically,
as if no other house were worthy to be called so. Before this house there
was a porch, to teach us not to rush hastily and inconsiderately into the
presence of God, but gradually, that is, gravely, and with solemnity,
passing first through the outer court, then the inner, then the porch, ere
we enter into the house. Between this porch and the altar was a place where
the priests used to pray, Joel ii. 17. In the porch, besides the posts on
which the doors were hung, there were pillars, probably for state and
ornament, like Jachin and Boaz--He will establish; in him is
strength, v. 49. In the gospel church every thing is strong and
firm, and every thing ought to be kept in its place and to be done decently
and in order.
