Teks -- Ezekiel 44:1-4 (NET)

The Closed Gate

44:1 Then he brought me back by way of the outer gate of the sanctuary which faces east, but it was shut. 44:2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut. 44:3 Only the prince may sit in it to eat a sacrificial meal before the Lord; he will enter by way of the porch of the gate and will go out by the same way.” 44:4 Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed the glory of the Lord filling the Lord’s temple, and I threw myself face down.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Eze 44:2 - Shall not be opened

Shall not ordinarily stand open.

Wesley: Eze 44:2 - No man

None of the common people.

Wesley: Eze 44:2 - The Lord

That glory which was the visible sign of his presence.

Wesley: Eze 44:3 - He

The king might sit before the Lord, others might not.

Wesley: Eze 44:3 - Bread

That part of the sacrifice, which was allowed to the offerer.

Wesley: Eze 44:4 - He

Christ in the appearance of a man.

JFB: Eze 44:2 - shut . . . not be opened

(Job 12:14; Isa 22:22; Rev 3:7). "Shut" to the people (Exo 19:21-22), but open to "the prince" (Eze 44:3), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all other persons (compare Exo 19:24).

JFB: Eze 44:3 - the prince

Not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (Eze 46:4). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace.

JFB: Eze 44:3 - eat bread before the Lord

A custom connected with sacrifices (Gen 31:54; Exo 18:12; Exo 24:11; 1Co 10:18).

JFB: Eze 44:4-6

Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6-7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jer 5:31; Hos 4:9).

Clarke: Eze 44:1 - The outward sanctuary

The outward sanctuary - In opposition to the temple itself, which was the inner sanctuary.

Clarke: Eze 44:2 - This gate shall be shut

This gate shall be shut - It was not to be opened on ordinary occasions, nor at all on the week days: but only on the Sabbaths and the new moons. See the account of the gates (4) in the explanation of the plan

This verse has been adduced by the Roman Catholics to prove the perpetual virginity of the mother of our Lord; and it may be allowed to be as much to the purpose as any other that has been brought to prove this very precarious point, on which no stress should ever be laid by any man. Mary was a virgin when she brought forth Jesus.

Defender: Eze 44:2 - shall not be opened

This "east gate" has, indeed, long been completely sealed. Whatever reason the Muslim rulers of Jerusalem may have had for this action at the time, the most remarkable testimony of this verse is that "the Lord, the God of Israel, once entered in by it." That is, the Creator, Jehovah , the God of Israel, had become a man, that He might actually enter the temple through the eastgate, the gate through which Ezekiel had just seen the shekinah glory come into the house (Eze 43:4). In the new temple, the gate will be open again, and the God/man, the King of Kings, Jesus Christ, will enter thereby."

Defender: Eze 44:3 - for the prince

The gate will also be open for "the prince" (see note on Eze 34:24), probably King David. The "prince" cannot be the Lord Jesus, for he has "sons" (Eze 46:16)."

TSK: Eze 44:1 - the outward // looketh

the outward : So called in opposition to the temple itself, which was the inner sanctuary. Eze 40:6, Eze 40:17, Eze 42:14; 2Ch 4:9, 2Ch 20:5, 2Ch 33:5; Act 21:28-30

looketh : Eze 43:1, Eze 43:4, Eze 46:1

TSK: Eze 44:2 - because

because : Eze 43:2-4; Exo 24:10; Isa 6:1-5

TSK: Eze 44:3 - for // the prince // to eat // he shall enter

for : Eze 46:2, Eze 46:8; 2Ch 23:13, 2Ch 34:31

the prince : It is probable that the prince mentioned here and elsewhere, does not mean the Messiah, but the ruler of the Jewish nation for the time being. For it is not only directed where he should sit in the temple, and eat his portion of the sacrifices, and when and how he should go out; but it is also ordered (Eze 45:22), that at the passover he shall offer a bullock, a sin offering for himself and the people; and to guard him against any temptation of oppressing the people, he had a provision of land allotted to him (Eze 45:8), out of which he is to give an inheritance for his sons (Eze 46:18). These appear plainly to be political rules for common princes, and for a succession of them; but as no such rules were observed under the second temple, the fulfilment of it must still be future. Eze 34:24, Eze 37:25; Zec 6:12, Zec 6:13

to eat : Gen 31:54; Exo 24:9-11; Deu 12:7, Deu 12:17, Deu 12:18; Isa 23:18, Isa 62:9; 1Cor. 10:18-33; Rev 3:20

he shall enter : Eze 40:9, Eze 46:2, Eze 46:8-10

TSK: Eze 44:4 - the way // the glory // and I fell

the way : Eze 40:20,Eze 40:40

the glory : Eze 3:23, Eze 10:4, Eze 10:18, Eze 10:19, Eze 11:22, Eze 11:23, Eze 43:4, Eze 43:5; Isa 6:3, Isa 6:4; Hag 2:7; Mal 3:1

and I fell : Eze 1:28, Eze 43:3; Gen 17:3; Num 16:42-45; Psa 89:7; Rev 1:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eze 44:1 - Then // Back // outward sanctuary // It was shut

Then when the altar was measured, and directions given for consecrating it at first, and for the perpetual use of it for future.

Back from the inner court, where be had been viewing the altar, to the outer part of the same court, and to the east gate thereof: others say it was to the templegate eastward and that the temple is called

outward sanctuary in respect of the holy of holies.

It was shut when, or by whom, the prophet says not, but he found it shut.

Poole: Eze 44:2 - Shall not be opened // No man // The God of Israel hath entered in // the Lord, the God of Israel // It shall be shut

Likely the prophet was somewhat surprised, and wondered that the door should be shut; and while he museth on it the Lord speaks to him out of the temple, and informs him, and satisfieth him.

Shall not be opened i.e. shall not ordinarily stand open, but be shut till occasion requires it should sometimes be opened.

No man none of the common ordinary sort of people, or none but the prince, God’ s vicegerent, and the ministering priests.

The God of Israel hath entered in: what was the glory of the God of Israel , Eze 43:2 , is here

the Lord, the God of Israel that glory was the visible sign of his presence. His glory is himself, and where that entered he entered, i.e. gave evidence of a more than ordinary presence there.

It shall be shut either kept shut with bars, or, by a prohibition, be as if it were shut, that none should enter thereby.

Poole: Eze 44:3 - For the prince // He shall sit // To eat bread // He shall enter

For the prince for the king, say some; if so, then the door shut was the door, not of the temple, but of the east gate of the priests’ court. The high priest, and the second priest, say others, and indeed this is most likely.

He shall sit: the king might sit before the Lord, others might not, and the priests stood ministering, as Heb 10:11 . Perhaps the high priest might have some privilege to sit, when others might not.

To eat bread: if understood of the king, it was his eating of the sacrifice, that part of it which was allowed to the offerer. If this prince be the high priest, this bread was the show-bread, which it seems he might sit and eat in or near the porch of the gate, whereas other priests were bound to eat in the common refectory, as appears, Eze 42:13 .

He shall enter he may, it is his privilege; or he shall, that is, it is his duty to enter at this, and to come out at it, that the people may know which way to look, when they would see their high priest enter to make atonement: which may be mystical, and include our looking to the great High Priest.

Poole: Eze 44:4 - Then // He // The way of the north gate // Behold // The glory of the Lord

Then when he had been informed of the reason why the east gate was shut, and when he perceived he must not go out thereby.

He the angel, or Christ in the appearance of man.

The way of the north gate to the north gate of the inner court, whence he had a prospect of the temple, though no door to it on that side.

Behold through the windows of the temple he did discern that brightness and lustre which filled the temple.

The glory of the Lord & c.: see Eze 1:28 43:2 .

Haydock: Eze 44:2-3 - Opened // Shut // Lord // Porch

Opened. No man perfectly understands the Scriptures but the Son of God, Matthew xi. 27. (St. Jerome) ---

This also insinuates, that Mary ever remained a pure virgin. (St. Augustine, &c.) (Worthington) ---

Shut, even for the prince. Some (Haydock) kings of Juda claimed the privilege of entering by it at any time, and passed through a part of the court assigned to the priests, 2 Paralipomenon vi. 12., and 4 Kings xvi. 18. This shall be no longer tolerated. The gate might be opened in the week days if the prince wished to offer sacrifice, but not else, except on the sabbaths, chap. xlvi. 1, 12. ---

Lord, in peace offerings and religious feasts. ---

Porch. Each had two doors, chap. xlvi. 2. (Calmet)

Haydock: Eze 44:4 - Face

Face. This astonishment and attention (ver. 5.) intimate the mysteries of the Church, prefigured by the Jewish rites. (Worthington)

Gill: Eze 44:1 - Then he brought me back the way of the gate of the outward sanctuary // and which looketh toward the east // and it was shut

Then he brought me back the way of the gate of the outward sanctuary,.... The prophet was brought by his divine guide, from the altar of burnt offerings, which stood before the house, where he had given him the dimensions of it, and the ordinances concerning it, to the temple or holy place, called the outward sanctuary, in distinction from the inward sanctuary, or holy of holies; and to one of the gates of it, which was a gate of the inner court:

and which looketh toward the east: the eastern gate, and was the same he had been at before, and therefore is said to be brought back the way of it; see Eze 43:1,

and it was shut; when he was there before, it was open; for he saw the glory of the Lord enter into the house by the way of it; but now it was shut, and for that reason, because he had entered into it; signifying, among other things, that he would never return, or remove from thence any more. The Misnic doctors ^d interpret this of one of the little doors to the great gate of the temple, that had two little doors, one in the north, the other in the south; that which was in the south no man ever entered in by, and this they say is understood here; but it is not a little door, but a gate here spoken of, and that the eastern one; of which more in the following verses.

Gill: Eze 44:2 - Then said the Lord unto me, this gate shall be shut // it shall not be opened // and no man shall enter in by it // because the Lord the God of Israel hath entered in by it // therefore it shall be shut

Then said the Lord unto me, this gate shall be shut,.... In time to come, as Jarchi interprets it, in the latter day; it was shut, and it should continue to be shut:

it shall not be opened; any more; though it has been, yet hereafter no more:

and no man shall enter in by it, into the house of the Lord,

because the Lord the God of Israel hath entered in by it; the same with the glory of the God of Israel, Eze 43:2,

therefore it shall be shut; no one being to enter after him. Various are the sentiments of expositors concerning this gate. Some of the ancients have interpreted it of the Virgin Mary, by whom Christ came into this world in human nature, being born of her, a virgin, who had never known man, and as is thought never did after the birth of Christ; nor were any afterwards born of her; no man might come into the world by her, by that self-same way the incarnate God did, and for that reason. This sense is approved of, not only by Papists, but by many Protestant writers. Others understand it of the Scriptures, the word of God, which as it is a sealed book to men learned and unlearned, so a gate shut up; it cannot be opened by a mere natural man, or be understood by the light of nature; none can open it but the Lion of the tribe of Judah; who gives the spiritual knowledge of it to whom he pleases, the perfect knowledge of which is reserved to a future state; and there are some things in it which will be always shut, and ever secrets; as the modus of the subsistence of the three Persons in the Godhead; the generation of the Son, the procession of the Spirit, and the union of the two natures in Christ; see Isa 29:11, others think that the gate of heaven, or the way to eternal glory and happiness, is meant; which was shut by the sin of man, and could never be opened again by any mere man; but Christ by his blood has opened the way into it; and has entered into it, not as a private, but public person, representing all his people; and none but those that belong to him, that are members of him, shall enter there; as none but Christ personal, so none but Christ mystical: but I am rather of opinion, since this whole fabric, as we have seen, is an emblem of the church of Christ on earth in the latter day, the way into that is designed here; and its being shut signifies, that, as the church is a garden enclosed, a spring shut up, and is only for the use of Christ, and should be a chaste virgin to him, he should have all her heart, affection, and faith; so it should not be pervious unto others; no natural or unregenerate man should enter into it; and when the Lord shall have taken up his residence in the church in the latter day, in a more spiritual and glorious manner than ever, there shall no more come into her the uncircumcised and the unclean, Isa 52:1, and especially in the New Jerusalem state nothing shall enter that defiles, or makes an abomination, or a lie, Rev 21:27 none but those that are Christ's, that are true members of his, and one with him; and this sense agrees with what follows in this chapter, and receives light and confirmation thereby; in which the Lord complains of the Israel and church of God in these its present declining times, that unregenerate persons were admitted into the sanctuary of the Lord, to communicate with the saints, and officiate there, Eze 44:7 and commends such who are faithful ministers and members, who are established therein, Eze 44:15.

Gill: Eze 44:3 - It is for the prince: the prince shall sit in it to eat bread before the Lord // he shall enter by the way of the porch of that gate, and shall go out by the way of the same

It is for the prince: the prince shall sit in it to eat bread before the Lord,.... Or, "as for the prince, the prince shall sit in it" ^e; in the gate which is shut to others: not the high priest, as Jarchi, though he might have a particular seat in the temple, as Eli had in the tabernacle, 1Sa 1:9, where he might eat the bread and flesh of holy things: nor the political prince, the king of Israel, though he might have a place in the temple peculiar to himself; see 2Ch 6:12, 2Ch 24:31, and the Jews say only the kings of the house of David were allowed to sit in the sanctuary: but the King Messiah, as Kimchi and Ben Melech rightly interpret it, is here meant; who before, in this prophecy, is called David a Prince, Eze 34:24, he who is the Prince of peace; Michael the great Prince; the Prince of life, and the Prince of the kings of the earth; the Messiah the Prince. Such who interpret the gate of the gate of heaven understand this of Christ's sitting down there at his Father's right hand, on the same throne with him, having done his work, and being at ease, and in honour; and of his enjoyment of glory there, as the heavenly glory is sometimes signified by a feast, by sitting down at a table, and eating bread in the kingdom of God, Mat 8:11, and so it may intend his being in the presence of God with the utmost delight and joy; having that glory he had with him before the world was, and all power in heaven and in earth; dispensing gifts and grace to men, and receiving honour and glory from them, and seeing the travail of his soul with satisfaction: but why may it not be understood, more consistent with the scope of the vision, of his sitting in his church, at his table there with his saints, eating with them, and they with him, in his word and ordinances before the Lord? see Son 1:12,

he shall enter by the way of the porch of that gate, and shall go out by the way of the same; which some explain of Christ's ascension to heaven, and descent from thence in the same way; he went up to heaven in the eastern part of the world, from the mount of Olives, to the east of Jerusalem; and in like manner shall he descend, and his feet shall stand on that mount, Act 1:11, but it may be interpreted of his going in and out of his church at his will and pleasure; and affording his gracious presence and fellowship with himself in his house and ordinances,

Gill: Eze 44:4 - Then brought he me the way of the north gate before the house // and I looked, and, behold, the glory of the Lord filled the house of the Lord // and I fell upon my face

Then brought he me the way of the north gate before the house,.... The north gate of the inward court, whither he was brought from the east gate, which was shut: this, and what follow, may have some respect to the churches in these our northern parts of the world, in their now declining circumstances, which are aptly represented in some following verses; but will hereafter be filled with the glory of the Lord, as follows:

and I looked, and, behold, the glory of the Lord filled the house of the Lord; as he had seen at the eastern gate, Eze 43:2,

and I fell upon my face; as he had done before, under a sense of the greatness and glory of the divine Majesty, and of his own vileness and unworthiness; see Eze 43:3.