THEOSISJerome of Stridon
And he guided me through a side entrance of the gate into the treasury areas of the sanctuary allocated for the priests, facing north. There I noticed a designated area toward the west, set apart for a specific purpose. He explained to me that this is where the priests are to prepare the guilt and sin offerings, along with the grain offerings, so they do not bring them into the outer court, thus allowing the people to remain unblemished. He then took me into the outer court, leading me around each corner, revealing that at every corner of the court there was a court, each measuring forty cubits in length and thirty in width, uniform in size.
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Encircling these courts was a wall, and under the walkways near the dining areas, ovens were positioned, as translated by Aquila, Simon, and Theodotion, indicating preparation areas. He informed me that this is the kitchen where the staff of the house prepares the people's sacrifices.
The guide, carrying the measuring tools, brought me in through the side entrance; however, he did not specify which gate it was—east, south, or another—but left it open to interpretation. His intention was for me to witness the sanctuary and the priests' areas facing both north and west, aligning with the Jewish geographical understanding that equates the west with the sea. It is important to recognize that the area dedicated to the priests for boiling the guilt and sin offerings is located in the outer court toward the colder northern and western winds, symbolizing that every offering related to sustenance must be accompanied by a sacrifice for transgression or sin. If offerings are required for unintentional sin, how much more so for willful sins? Job exemplified this by making morning sacrifices for his children in case they had unknowingly offended (Job 1).
The restriction against bringing the offerings into the outer court, suggesting the people remain unsanctified, signifies that sacred offerings should not be carelessly shared with the unclean, echoing the message in the Gospel to not cast pearls before swine or offer what is holy to dogs (Matt. 7:6). For this reason, Moses instructed the people to purify themselves within three days from all forms of impurity and from relations with their wives to be able to approach Mount Sinai, after which they could receive the holy gifts (Ex. 19). The command for the people preparing to hear God’s words to sanctify themselves also holds relevance to the apostolic counsel that partners should not deprive one another except for prayer (1 Cor. 7:5), highlighting the necessity for dedicating time to prayer.
Upon leading me through the outer court, he showed me the structure of the courts positioned at the corners. The man often cited took me from the priests’ area to the north-facing locale where sin and ignorance offerings were prepared, bringing me into the outer court. This transition indicates that the area of departure was more interior, revealing biblical references to the courts, as seen in the Psalms about standing in the Lord's temple (Psalms 134:2). John also declares there are other sheep not of this fold which He must guide, uniting them into one flock and one shepherd (John 10:16). The term for court here indicates the existence of different courts, including those for the Gentiles distinct from Israel, or a heavenly court separate from an earthly one, each defined by their distinctiveness based on righteousness and spiritual merit.
In this context, each corner of the large court comprised smaller courts, which the LXX identifies, and which we refer to as courts for clarity. Each of these measured forty cubits in length and thirty in width. The significance of these measurements reflects trials and tribulations tied to the number forty, representing a complete experience. Notably, Moses, Elijah, and our Lord fasted for forty days in various biblical accounts (Ex. 34; 1 Kings 19; Matt. 4; Luke 3). It is customary for the priestly role to be assumed not before the age of thirty, which aligns with Jesus' age at baptism and is likewise noted at the beginning of this prophetic text.
Where food exists, it inevitably brings challenges and tests that must be navigated. Upon reaching maturity, one understands the importance of simplicity and contentment: having food and clothing, we shall be satisfied (1 Tim. 6:8), and invoking a prayer of sustenance, “If the Lord will grant me bread to eat and clothes to wear” (Gen. 28:20). Ultimately, in the age to come, we shall not partake in earthly food and drink but shall be nourished by the heavenly bread, as inscribed by the Psalmist, the food of angels and a source of life (Ps. 77:25), as Jesus states that His sustenance comprises doing the will of the One who sent Him (John 4:34).
The equal dimensions of the four courts located at the corners of the central court designate the earthly boundaries where we toil for sustenance. These areas were either enclosed by one wall, with ovens positioned nearby, or close to dining areas where adequate preparations were always made. In guiding me, he aimed for me to understand this space where the Lord’s servants prepare the people’s sacrifices. The offerings related to transgressions, whether for sin or ignorance, serve as provisions for the priests, a reminder that nothing should be sought aside from God’s intended sustenance.