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.

We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Jos 19:40), is first provided for here, Eze 48:1. Thus in the gospel the last shall be first, Mat 19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezr 1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Act 2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us, Psa 47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be, Eze 48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Eze 48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream. 10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it, Eze 48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Eze 48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land, Jer 23:15. 12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in the first division of the land (Eze 48:16, Eze 48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel, Eze 48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city, Eze 48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Eze 48:21); we took an account of it before, ch. 45. He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.

Went up the stairs thereof - As the temple was built upon an eminence, there must have been steps on the outside, opposite to each door, to ascend by. And it appears there were steps to go up from one court to another, see Eze 40:22, Eze 40:26, Eze 40:34, Eze 40:37; and also from the court of the priests to the sanctuary, Eze 40:49. See MMMMM in the plan.

Then came he unto the gate which looketh toward the east,.... Or, "whose face is the way to the east" (r); to the east of the house or temple; not to the eastern gate of the wall about the house; but to the eastern gate of the outward court; see Eze 40:20, for the man came from the wall he had measured unto this gate; which, with the other gates after mentioned, spiritually design Christ himself, who is the way, door, and gate, Joh 14:6 and this eastern gate more especially, where the prince sat, Eze 44:3, and which led into the outward court; and over against which was another that led into the inner court, and so straight on to the holy of holies, at the west end of the house. Christ and faith in him, and a profession of him, are the way into the outward visible church, and to the external ordinances of it, baptism and the Lord's supper; he is also the way or gate that leads into the inner court, or into spiritual communion and fellowship with God; he is the way of access to the Father, and through whom saints have communion with him; for there is no coming to him, nor enjoyment of him, but through a mediator; and Christ is he, and he only, by whom we can draw nigh to God, have audience of him, and acceptance with him: he is the gate also that leads to eternal life; the way to heaven and happiness lies through his person, blood, and righteousness; he is the only way, the new and the living way; the plain way, and open gate, yet strait and narrow:

and went up the stairs thereof; or the steps unto it, which were seven; see Eze 40:22 and so the Septuagint and Arabic versions express it here, and read, "seven steps"; according to Jarchi, there were twelve steps, which he takes from the Misnah (s); that there was a "chel" of ten cubits, and there were there twelve steps. It is certain that to the north and south gates there were but seven steps; though Lipman (t) observes, that it is possible there might be a greater declivity on the east side, which required so many steps. Some of the Jewish writers think this is to be understood of the height of the court of Israel above this court; as if it was said, from this court they went up seven steps to the court of Israel; but the plain meaning, as Lipman (u) observes, is, that these steps were without the gate, and are the height of the court from the mountain of the house to it: these Cocceius very ingeniously illustrates by the seven trumpets in the Revelation; which indeed are so many steps or gradual advances towards the kingdom of Christ, and the glorious and spiritual state of his church in the latter day; which will be introduced by the blowing of the seventh trumpet, when the mystery of God will be finished, and the kingdoms of this world become Christ's, Rev 10:7 perhaps the man leading the prophet up these steps or stairs to the gate may signify the gradual increase of spiritual light and knowledge of the saints, in the person, offices, and grace of Christ, the way, the truth, and the life; indeed the whole work of grace on the heart is gradual; it is carried on by degrees; it is but begun, not yet finished, particularly the work of faith; believers proceed from one step to another; first see Christ by faith, then go to him, then lay hold on him, and retain him; their faith increases, and they go from strength to strength; and sometimes it grows exceedingly; the advances in it are many and manifest:

and measured the threshold of the gate, which was one reed broad; of the same measure. The Hebrew word (w) signifies both a threshold and the upper lintel; and the one may intend the one; and the other the other, and both these: some think they point at the two Testaments; or, as others, the two natures in Christ, and the strength of them, who is the gate, the way to God, the Mediator between him and man, and the mighty Redeemer. Cocceius, because mention is made of a third threshold, Eze 40:7, fancies that these three thresholds design the three witnesses, Father, Word, and Spirit; which three are one, and found in one gate, which is Christ; so that he that believes in him believes in all three; and he that has the one has the other: but it is a mistake of this learned man that these three thresholds belong to one gate; for that after mentioned is the threshold of the inner, and not the outer gate. Jarchi and Kimchi understand not the thresholds of the gate, but the posts of it.

(r) "facies ejus via ad orientem", Montanus; "eujus facies, ejus", Vatablus. (s) Middot, c. 2. sect. 3. (t) Tzurath Beth Hamikdash, sect. 9. fol. 2. 2. (u) lbid. (w) "sumitur pro inferiore limine, et pro superliminari, sive superiore limine", Capellus, Sanctius.

the stairs--seven in number (Eze 40:26).

threshold--the sill [FAIRBAIRN].

other threshold--FAIRBAIRN considers there is but one threshold, and translates, "even the one threshold, one rod broad." But there is another threshold mentioned in Eze 40:7. The two thresholds here seem to be the upper and the lower.