THEOSISJerome of Stridon
And he guided me through an entrance located on the side of the gate into the priestly chambers of the sanctuary, which faced north. There, I observed a section that faced west, set apart for sacred purposes. He informed me that this is where the priests would prepare the guilt and sin offerings, as well as bake the grain offerings, to ensure they are not taken into the outer court, thus preventing the people from being sanctified by them. He then led me out into the outer court and showed me the four corners of the courtyard, noting that there was a court in each corner. Each of these four courts measured forty cubits in length and thirty cubits in width, all having the same dimensions.
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Surrounding the four courts was a wall, with ovens set up beneath the colonnades near the dining areas, which are also referred to in various translations as beds or fences. He told me that this is the house of the cook, where the servants of the house prepare the sacrifices for the people.
The one who measured the building brought me in through an undefined entrance, indicating the direction but leaving the specific gate unmentioned, whether it was east, south, or another side. Thus, he led me toward the sanctuary and the priests’ quarters, which faced both north and west, recognizing that in Jewish tradition, west is often associated with the sea. It is important to underscore that the place designated for the priests, where they prepare offerings for transgression or sin, lies in the outer court, specifically in the coldest part of the area, where the sun sets. This signifies that all food-related offerings require a sacrifice for atonement. If a sacrifice is necessary for unintentional shortcomings, how much more so for deliberate sin! This practice is illustrated in Job, who made daily sacrifices for his sons, fearing they may have sinned unwittingly.
The instruction that these offerings should not be taken into the outer court to sanctify the people implies that such sacred preparations should not be carelessly offered to those who are unholy, nor should holy things be presented to those unworthy, as cautioned in the Gospel against casting pearls before swine (Matt. 7:6). Therefore, Moses instructed the people to purify themselves from all impurities and abstain from relations until they were ready to approach Mount Sinai, for after their sanctification they would be designated to receive sacred offerings (Ex. 19). If individuals preparing to hear God's Word were told to cleanse themselves from relations, it is evident that the law aligns with the apostolic guidance to refrain from marital relations only with mutual consent during prayer (1 Cor. 7:5).
In the description of the outer court, he drew my attention to the corners, revealing a court in each. The man who often leads mentioned taking him out from the priestly area, which was to the north, where they prepare sin and guilt offerings, and brought him out into the outer court. This illustrates that the court from which he exited was internal, indicative of the multiple courts described in Scripture, as seen in Psalm 134:2, which speaks of standing in the temple of the Lord. John also mentions having other sheep outside of this fold—sheep that he must gather, affirming the unity of one flock under one shepherd (John 10:16).
By mentioning this particular court, it hints at another, distinct from Israel, as well as a heavenly counterpart distinct from the earthly realm. Courts, according to the merit of one's state, are assigned places accordingly. The same layout had smaller courts in each corner, referred to in the Septuagint as the lesser courts, illustrating them as diminutive for clarity. These smaller courts were again measured at forty cubits long and thirty wide. It is notable that these numbers have been interpreted to signify affliction and perfect age. Thus, the figures of forty days of fasting by Moses, Elijah, and our Lord indicate a testing period, symbolizing the trials we face to acquire sustenance for our souls.
As we approach the fullness of maturity in Christ, we may echo that while we should be content with food and clothing (1 Tim. 6:8) and trust in God’s provision (Gen. 28:20), our ultimate sustenance will come from that heavenly bread, of which the Psalmist notes, ‘The bread of angels is given to man’ (Ps. 77:25) and ‘My sustenance is to fulfill the will of Him who sent me’ (John 4:34).
The uniformity of the four courts in the corners of the larger courtyard represents the entirety of the world, illustrating that by the sweat of our brow we earn our bread, as all labor ultimately serves our needs. Whether the four courtyards were enclosed by a single wall with preparation ovens set near the dining areas, they remind us that where food is prepared, so too is the need for sacrifices. This house of cooking symbolizes the means through which the Lord's servants prepare the offerings of the faithful—a continual reminder that such sacrifices for sin, ignorance, and transgression are essential for spiritual nourishment.