What is the significance of the Eastern Gate of Jerusalem?

We now come to the east gate, which is really a large building 25 cubits broad by 50 cubits long (i.e., 30 feet by 60 feet). It is described in detail; the other gates conform to it. This gate-building is in several respects the most important of all. It is on the axis of the temple; by it the glory of God enters (Ezek. 43); it is shut and no one permitted to enter it because "Jehovah, the God of Israel, hath entered in by it;" the Prince is privileged to eat bread in it before Jehovah, but he must enter by the porch and go out by the same way, there is no passing through it (Ezek. 44:1-3). The plan in the Appendix will help us to understand the relation of the several parts of this structure. The arrangement of these gate-buildings with their six guard-chambers appears designed to emphasize the divine provision to preserve the sanctity of the house. It evidences special care to exclude all that would profane these holy precincts. The careful attention given to detail must impress upon all concerned God's care for the holiness of His dwelling-place, thus reminding the people of their own gross negligence and departure in the past, as a result of which they so wickedly defiled God's house. This is pressed upon them in the ordinances given in Ezek. 44:4-14.

Returning to our chapter, we see then in the closure of the east gate a standing object-lesson teaching the sanctity and preeminence of Jehovah, showing that none, not even Prince or priests, are to be thought of as approaching in any measure an equality with God such as free access at the same gate might be construed to imply. Still in the privilege of the Prince to partake of a sacrificial feast in the porch of this gate we get an intimation of the connection of the saved nation and the glory of God which has hallowed this gate in a special manner, for in his place he is doubtless representative of the nation. His communion, and so that of the nation as seen in him, is with God whose glory entered by that gate and now dwells in His House in their midst — a holy, happy, salutary lesson.

There is no such term in Scripture as "the Prince of the house of David". There is mention of the Prince, and we do not doubt that he will be of the lineage of David. There will be an earthly representative, but there is something greater than that, for the glory of the Lord will fill the Temple. The Prince comes in to sit at the East Gate, but he is not allowed to go through it; One only will ever go through that gate — that is Jehovah Himself. Those doors open only to let in the Lord of Hosts.

There are two gates that have not yet been commented upon, the "East Gate" (v. 29) and the "Gate of Miphkad" (v. 31).

The "East Gate" is actually the gate through which the glory of the Lord will return to Jerusalem, according to Ezekiel; it is the gate that looks towards the rising of the sun and Ezekiel 43 and 44, speaks of the glory coming in by way of the East Gate. The keeper of the East Gate is Shechaniah, whose name suggests "continual dwelling", or alternatively, "The dwelling of Jehovah". It would perhaps indicate the sustaining of a company who would be continually on the watch for the return of the glory.

The east gate was repaired and kept by Shemaiah, the son of Shechaniah. From Ezekiel's prophecy we learn that the Shekina glory left from the east gate, and that when the glory returns to dwell once more in the temple, the great millennial temple of Ezekiel 's vision, the glory of the Lord will enter through the east gate. The east gate faces the rising sun. It suggests the coming of the Lord for His people. And here the two names fit in beautifully. Shemaiah means "heard of the Lord"; even so He will hear His people and some day will answer their prayer for His coming. Shechaniah means "habitation of the Lord." We shall be with Him.

The similarity of the departure of the glory of the Lord from the temple before its destruction by Nebuchadnezzar and its future return to the temple of Ezekiel's vision is most interesting. It is the same glory which departed, which returns; it is the same Lord, who resumes relationship with His earthly people. The withdrawal of the visible glory of the Lord meant the departure of His gracious presence from among His people, which was followed by judgment. The return of the visible glory means the return of His gracious presence among them, and that the judgment, which has lasted so long, is forever gone. The departure of glory was through the east gate and was finally seen upon the mountain at the east side of the city; the return is from the way of the east, and the glory of the Lord enters through the east gate. But it is not only a visible glory, but the Lord Himself is in the Shekinah, Ezekiel beheld above the firmament and the cherubim, when he saw the glory of the Lord at the river Chebar, he heard His voice. And here also His voice is mentioned "like the sound of many waters." From verses 6 and 7, we learn, that after the glory had entered the house, the Lord addressed the prophet out of the house.

The glory of the Lord revisits the earth, and Jehovah returns to His house in Ezekiel 44, and returns to remain, hence the striking word, "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, has entered in by it, therefore it shall be shut" (Ezek. 44:2).

The east gate is to be shut, no man is to enter by it, because the LORD, the God of Israel, shall have entered by it. What a day of deep and holy joy it will be when all this is fulfilled.

Now that all as to the Sanctuary and altar has been set in order we are given the regulations concerning the ministers of the Sanctuary. It is not surprising that in this connection we are again reminded of the divine glory, and also to find that there is an abiding witness to its entrance into the House and to the essential pre-eminence of Jehovah, in that none, not even the Prince, is to enter by the east gate through which Ezekiel saw the Glory enter.

In the past kings, priests, and people had fallen into the evil of treating Jehovah as though He was altogether like one of themselves. In their rebellion and idolatry He had become but one God among many, even though they might give Him first place in their Pantheon. In the theocracy of the future there shall be one Jehovah and His name one. His absolute supremacy will be acknowledged by all, and the evil of idolatry will be banished from the earth. So the majesty and distinctive glory of Jehovah is emphasized by the shutting of the East Gate by which He entered His House; no one may enter or go out by that gate.

At first, the prophet saw the gate open, but now he sees it closed. "And he brought me back toward the outer gate of the sanctuary which looked toward the east; and it was shut" (Ezek. 44:1). By His own sovereign right Jehovah, the God of Israel, had entered the sanctuary to dwell there. "And the glory of Jehovah filled the house of Jehovah." By Jehovah's command, the gate was to be shut, and no one was to enter by it, save the prince, who should sit in it to eat bread before Jehovah; "he shall enter by the way of the porch of the gate, and shall go out by the way of the same" (Ezek. 44:2-3).