Ezekiel 41:4

Eze 41:4 So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This [is] the most holy [place].

Ver. 4. And the breadth thereof twenty cubits.] So it was a just square, intimating the stability of the kingdom of heaven, a kingdom that cannot be shaken, {Heb 12:28}

This is the most holy place.] The Holy of holies, the Oracle, the house of the soul, wherein the only firm hope of Israel resteth - so the Jews called it - the Adytum, or inaccessible place, whither none might come but the high priest only, and that but once a year. Pompey and Heliodorus, for presuming to press into it, were heavily plagued.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

thereof--of the holy of holies.

before the temple--that is, before, or in front of the most holy place (so "temple" is used in Kg1 6:3). The angel went in and measured it, while Ezekiel stood in front, in the only part of the temple accessible to him. The dimensions of the two apartments are the same as in Solomon's temple, since being fixed originally by God, they are regarded as finally determined.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. The length thereof, twenty cubits] This is the measurement of the sanctuary, or holy of holies. See G in the plan. See Clarke on Eze 48:35. This also was the exact measurement of Solomon's temple, see 1Kg 6:20. This, and the other resemblances here, sufficiently prove that Ezekiel's temple and that of Solomon were on the same plan; and that the latter temple was intended to be an exact resemblance of the former.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Before the temple.—Temple is here, as in Eze_41:1, used of the Holy Place, and before, or west of this, was the Holy of Holies, an exact cube, of the same size as in Solomon’s Temple. The thickness of the dividing wall between the Holy Place and the Holy of Holies is nowhere mentioned, nor is it taken into account in the measurements. It was merely a division, either a vail, or perhaps a screen of wood, and occupied little room.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. The most holy place was a square of 20 cubits.

before the temple] in front of. The “temple” is the holy place, 1Ki_6:3; 1Ki_6:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So he measured the length thereof twenty cubits,.... That is, of the most holy place, from east to west; which was the measure of it in Solomon's temple, Kg1 6:20,

and the breadth twenty cubits before the temple: that is answerable or according to the breadth of the temple or holy place; which was also twenty cubits in breadth: this stood at the west end of it, and was equal in breadth to it; see Kg1 6:2,

and he said unto me, this is the most holy place; the divine Person in human form said to the prophet, take notice of this building; this answers to the most holy place in the temple. This was an emblem of the most holy and perfect state of the church on earth; it represents the New Jerusalem church state, that holy city, and into which nothing shall enter that defiles; and, as in the most holy place, the divine Shechaniah or majesty of God dwelt; so here will dwell in person the God-man and Mediator, the head of the church, our Lord Jesus; whose tabernacle will now be with men, in this perfect state, raised from the dead, and he will dwell among them: and as this most holy place in its dimensions is a foursquare, so is the holy city described; denoting its stability and perfection; see Rev 21:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Temple - here is the holy place as distinguished from the most holy, “the Oracle,” which is “before” the holy place, inwards.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The length thereof; of the oracle, or holy of holies. It was an exact square, as was Solomon’s, 1Ki 6:20.

Before the temple; parallel with the breadth of the temple.

He said unto me; the prophet was commanded to hear, and now he shows us his attention.

This is the most holy place, as having the tokens of God’s more especial presence, in that the mercy-seat and propitiatory were there, so called Num 7:89; it was called also the oracle, 1Ki 6:16, and

the inner house, Eze 41:15,17.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The holy of holies was an exact square of twenty cubits, as in the temple of Solomon, (1Ki_6:20) and to the measuring-man, who had turned himself round, lay along the whole breadth of the temple or holy place.

HOMILIES BY J.R. THOMSON Ver. 4. The most holy place.

Holiness is an idea which admits of gradual precision and elevation. There is a very simple and primitive meaning of the term, which it would ill become us to despise and ridicule, inasmuch as it was preliminary and preparatory to a more spiritual conception. At the same time, we should do discredit to our Christian training did we not strive to rise to a higher and nobler conception of holiness than that which obtained among, and was sufficient for, a people in an early. stage of spiritual culture. In the temple at Jerusalem there was a holy place, and a holy of holies, or, in the language of Ezekiel, the most holy place. An effort may be made to reach and to explain the several ideas which together made up the peculiar sanctity of the adytum of the Jewish temple.

I THE PRIMITIVE SIGNIFICATION OF HOLINESS IS SEPARATION, AND THE MOST HOLY PLACE WAS ONE MARKED OFF AND SET APART FROM ALL AROUND. A purpose was served by the distinction between the sacred and the profane a distinction which may, in the highest stage of spiritual culture, be transcended. Men have to be taught by their senses; and the separation of a certain spot, a certain building, a certain portion of a building, from all around, contributes to the formation of the idea of sanctity. This might not be necessary in a world where no sin exists; but in this world, where sin has reigned, and where sin still so largely prevails, the evil has impressed itself on men"s minds as normal, and the pure and Divine as exceptional. Hence the consecration of sites, and temples, oracles, and holy places.

II THE MOST HOLY PLACE SERVED TO EDUCATE THE JEWISH PEOPLE IN MORALITY AND IN TRUE RELIGION. The whole ceremonial and sacrificial dispensation established by Moses, with all the observances of the Levitical Law, may justly be regarded as instructive and disciplinary, in the first place for Israel, and then for all mankind. Those who looked upon the temple and its sanctuary could not but be reminded that here was the peculiar dwelling-place of a holy God. The degrees of holiness attaching to the several parts of the sacred edifice, culminating in the sanctity of the most holy place, were fitted to elicit the spiritual apprehensions, the reverence, the devotion, the penitence, of those who felt themselves in the presence and under the training of the all-holy God. To a certain extent every Israelite not specially disqualified might draw near to Jehovah; the priests were suffered and required to approach still nearer to the shrine; but the high priest alone was permitted, and that only upon a special occasion, to enter the most holy place. Such arrangements and provisions were admirably adapted to educate the Jewish people in the idea and in the practice of holiness.

III RECONCILIATION BETWEEN A SINFUL NATION AND A JUST AND PURE GOD WAS EFFECTED THROUGH THE MEDIUM OF THE MOST HOLY PLACE. In the holy of holies was performed the especially solemn and sacred service in which, upon the Day of Atonement, the high priest alone was suffered to take part as the representative of the people of the covenant. On that occasion the federal relation of Israel was conspicuously set forth. To the pious Jew the contents of the holy of holies, the vestments of the officiating high priest, the blood of atonement, must all have possessed a very special and very sacred interest. And that interest centered in the idea of reconciliation between Jehovah and the chosen nation reconciliation rendered necessary by the sins of the people, and by the perfectly holy character, the perfectly righteous government, of God. Consecrated to this use, the inmost sanctuary was naturally invested with a sacredness altogether unique.

IV THE MOST HOLY PLACE BECAME ASSOCIATED WITH COMMUNION BETWEEN ISRAEL AND ISRAEL"S GOD.

Reconciliation naturally led to fellowship. The enlightened Jews doubtless took a spiritual view of the Divine presence, and sympathized with the sublime language of Solomon at the dedication of the temple: "Will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!" Still, it was by means of this temple, its priesthood and its services, that the Jewish nation generally were, by Divine appointment and intention, made familiar with the possibility and privilege of fellowship with the Eternal. It was inculcated upon them that such communion was only possible in virtue of the condescension and compassion of the Most High, and that there was needed on their part, in order to the enjoyment of the privilege, a peculiar preparation, a spiritual cleansing. The thoughtful and devout Jew learned, by means of the temple services, to form such an idea of God as led him to seek a spiritual discipline. He knew that the sacrifices in themselves were insufficient, and that the sacrifices required by the Searcher of hearts were spiritual, consisting in humility, penitence, faith, and obedience. Those thus prepared might draw near unto God, and God would draw near unto them.

V THE MOST HOLY PLACE, AS THE SCENE OF HIGH PRIESTLY MEDIATION, SYMBOLIZES THE MEDIATORIAL WORK OF CHRIST. In order to understand the symbolical, and indeed typical, character of the holy of holies, and of the ministration therein performed by the Jewish high priest, it is important to study the ninth chapter of the Epistle to the Hebrews. In that portion of Scripture is as authoritative and lucid explanation of the spiritual meaning of the central scenes and observances of the Jewish economy. It is shown that the shadow was in Christ superseded by the substance, and that in the new and spiritual dispensation we have the fulfillment of ancient promise. The transactions which, on the great Day of Atonement, took place within the holy of holies prefigured and adumbrated the great events by which, not Israel only, but humanity as a whole, was reconciled to God. For when Christ expired upon the cross the veil of the temple was rent in twain; and thenceforth, through the rent veil of Christ"s humanity, the way into the holiest of all was opened up; the alienation of the human race from God was abolished; and perpetual communion was provided between a gracious Father and his restored and accepted children. The most holy place into which through Christ we have access is nothing else than the favor, the fellowship, the love of God. T.

HOMILIES BY W. CLARKSON Ver. 4. Sacred places.

is the most holy place." There has always dwelt in the minds of men a feeling that some places are peculiarly sacred. Unfortunately, there has been no small amount of superstition connected with this feeling, which should be discouraged in others and should be resisted in our own ease. We should strongly insist upon the truth, and carefully cultivate the conviction, that if some places have a peculiar sanctity, it is that "ever, place may be holy ground to us; that we may find God everywhere and in everything; that we may worship and serve him in every sphere and on all occasions whatsoever. Still, the feeling rests on a basis of truth. We know that there was a "most holy place

I IN THE ANCIENT TEMPLE. Within the veil was "the holy of holies," into which none but the high priest might enter, and he only once a year, and then only with the blood of the slain goat. God might only be approached by men as they were purified from sin; and this the careful graduation of access to him clearly symbolized. That inner chamber of the temple was the most sacred spot on earth, because there God manifested his presence as nowhere else. But there were very holy places indeed

II IN THE LIFE OF OUR LORD. He was the living Temple when he was with us; for was not God manifest in him far more truly and importantly than he was present "between the cherubim" in the luminous cloud? There were three places which, in the experience of Jesus Christ, may be said to be "most holy the upper room in Jerusalem, where he "sat down with the twelve" to that sacred meal, and delivered that discourse of priceless value to mankind; (Joh 14) the garden of Gethsemane, where he passed through the great agony; and the "place which is called Calvary," where the great sacrifice was offered for the sins of the world.

III IN OUR OWN BUILDINGS NOW. We find such in those sanctuaries or in those chambers which are closely associated with our converse with the Most High. Apart from and independent of any act of formal "consecration," the place where we gather together to worship God, the place where we hold holy and happy fellowship with Christ, the place where we listen with eager mind and fervent spirit to his Divine truth, this is hallowed ground to us; these are sacred spots which we treadreverently, where we feel near to God, which will always be peculiarly dear to our hearts.

IV IN OUR PERSONAL EXPERIENCE. There are certain very solemn and sacred experiences through which the God of our life "makes us to pass, of which we may truly say that they are "most holy." Of these we have instances in:

1. The time of separation, of loneliness, when we first find ourselves cast upon God for guidance and for fellowship.

2. The day of desperate grief, of overwhelming sorrow, when men can do nothing for us, but God everything.

3. The hour of very special privilege, when we feel the nearness of Christ, the excellency of his salvation, the power of the world to come, the influence of the Holy Spirit; when we feel that we stand before the open gate of the kingdom of God.

4. The occasion of great opportunity, when it is in our power to make some great sacrifice for others or to render some valuable service to them or to speak faithfully and effectively for Jesus Christ. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thereof - Of the holy of holies, which was an exact square. Before - Parallel with the breadth of the temple.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to the face of the Temple on the face of the width of the Temple.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.