Text -- Ezekiel 43:5-27 (NET)

43:5 Then a wind lifted me up and brought me to the inner court; I watched the glory of the Lord filling the temple. 43:6 I heard someone speaking to me from the temple, while the man was standing beside me. 43:7 He said to me: “Son of man, this is the place of my throne and the place for the soles of my feet, where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. 43:8 When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger. 43:9 Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever. 43:10 “As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern. 43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design– all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them. 43:12 “This is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple.

The Altar

43:13 “And these are the measurements of the altar: Its base is 1¾ feet high, and 1¾ feet wide, and its border nine inches on its edge. This is to be the height of the altar. 43:14 From the base of the ground to the lower edge is 3½ feet, and the width 1¾ feet; and from the smaller ledge to the larger edge, 7 feet, and the width 1¾ feet; 43:15 and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward. 43:16 Now the altar hearth is a perfect square, 21 feet long and 21 feet wide. 43:17 The ledge is 24½ feet long and 24½ feet wide on four sides; the border around it is 10½ inches, and its surrounding base 1¾ feet. Its steps face east.” 43:18 Then he said to me: “Son of man, this is what the sovereign Lord says: These are the statutes of the altar: On the day it is built to offer up burnt offerings on it and to sprinkle blood on it, 43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord. 43:20 You will take some of its blood, and place it on the four horns of the altar, on the four corners of the ledge, and on the border all around; you will cleanse it and make atonement for it. 43:21 You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary. 43:22 “On the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull. 43:23 When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock. 43:24 You will present them before the Lord, and the priests will scatter salt on them and offer them up as a burnt offering to the Lord. 43:25 “For seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided. 43:26 For seven days they will make atonement for the altar and cleanse it, so they will consecrate it. 43:27 When the prescribed period is over, on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; I will accept you, declares the sovereign Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 43:6

Christ.

Wesley: Eze 43:6

To encourage, and strengthen him.

Wesley: Eze 43:7

The glorious God of Israel.

Wesley: Eze 43:7

The throne of his grace is in his temple; in the dispensations of grace, God manifests himself a king.

Wesley: Eze 43:7

Speaking after the manner of men, and expressing his abode and rest, in his temple, as the type, in his church, as the antitype.

Wesley: Eze 43:7

Perhaps some kings were buried in the temples of their idols, near the idols they worshipped.

Wesley: Eze 43:8

The kings of Judah and Israel, built temples and altars for their idols, and these are called their thresholds. They erected these in the courts, or near the courts of the temple.

Wesley: Eze 43:8

Idolatries, and wickednesses not to be named.

Wesley: Eze 43:9

From my temple.

Wesley: Eze 43:10

Ezekiel, who is called thus above eighty times in this book.

Wesley: Eze 43:10

Describe it to them in all the parts.

Wesley: Eze 43:10

To the rulers, prophets, and priests especially, not excluding others.

Wesley: Eze 43:10

When they shall blush to see what glory their iniquities had ruined.

Wesley: Eze 43:12

This is the first comprehensive rule: holiness becomes God's house; and this relative holiness referred to personal and real holiness.

Wesley: Eze 43:12

The whole circuit of this mountain shall be holy, but the top of it on which the temple stands, shall be most holy.

Wesley: Eze 43:13

Of burnt-offerings.

Wesley: Eze 43:13

breath - The sacred cubit, three inches longer than the common cubit.

Wesley: Eze 43:13

The ledge or settle, fastened to the altar on all sides at the bottom, shall be a cubit in height.

Wesley: Eze 43:13

From the edge of this bench on the outside to the edge where it joined the body of the altar, a cubit, and this the breadth, twenty one inches, broad enough for the priests to walk on.

Wesley: Eze 43:13

A ledge going round on all the squares.

Wesley: Eze 43:13

On the outer edge of this settle a span high.

Wesley: Eze 43:13

As the back bears burdens, so this was to bear the weight of the whole altar.

Wesley: Eze 43:14

From the first ledge, which was a cubit broad, and a cubit high from the ground.

Wesley: Eze 43:14

To the top of that square settle, which is called lower, because another settle is raised upon it.

Wesley: Eze 43:14

In height.

Wesley: Eze 43:14

From the highest edge of the uppermost settle, down to the cubit broad ledge about the lower settle.

Wesley: Eze 43:14

So called, because it exceeded the upper settle a cubit in breadth.

Wesley: Eze 43:14

ln height.

Wesley: Eze 43:15

In height.

Wesley: Eze 43:15

From the top of the altar.

Wesley: Eze 43:17

Or steps, for such they needed, (probably each stair about one fourth of a cubit,) to carry them, up to the first and second settles.

Wesley: Eze 43:19

Direct, or command that it be given.

Wesley: Eze 43:20

Appoint it to be taken.

Wesley: Eze 43:21

The priest.

Wesley: Eze 43:21

That is, in the court of the house, and on the altar appointed; this is the first day's sacrifice.

Wesley: Eze 43:22

The priests in attendance.

Wesley: Eze 43:23

On the third day, and so on, through seven days.

Wesley: Eze 43:24

Direct them to offer.

Wesley: Eze 43:24

It may allude to the perpetuity of the covenant thus made by sacrifice.

Wesley: Eze 43:26

The priests in course.

Wesley: Eze 43:27

Those that give themselves to God, shall be accepted of God, their persons first, and then their performances, through the mediator.

JFB: Eze 43:6

Who had been measuring the buildings (Eze 40:3).

JFB: Eze 43:7

That is, "behold the place of My throne"--the place on which your thoughts have so much dwelt (Isa 2:1-3; Jer 3:17; Zec 14:16-20; Mal 3:1). God from the first claimed to be their King politically as well as religiously: and He had resisted their wish to have a human king, as implying a rejection of Him as the proper Head of the state. Even when He yielded to their wish, it was with a protest against their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He shall then first realize the original idea of the theocracy, with its at once divine and human king reigning in righteousness over a people all righteous (Eze 43:12; Isa 52:1; Isa 54:13; Isa 60:21).

JFB: Eze 43:9

It is supposed that some of their idolatrous kings were buried within the bounds of Solomon's temple [HENDERSON]. Rather, "the carcasses of their idols," here called "kings," as having had lordship over them in past times (Isa 26:13); but henceforth Jehovah, alone their rightful lord, shall be their king, and the idols that had been their "king" would appear but as "carcasses." Hence these defunct kings are associated with the "high places" in Eze 43:7 [FAIRBAIRN] Lev 26:30 and Jer 16:18, confirm this. Manasseh had built altars in the courts of the temple to the host of heaven (2Ki 21:5; 2Ki 23:6).

JFB: Eze 43:9

(Rev 21:3).

JFB: Eze 43:10

When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."

JFB: Eze 43:12

This superlative, which had been used exclusively of the holy of holies (Exo 26:34), was now to characterize the entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculiar sanctity to a single apartment of it.|| 21586||1||15||0||As to the altar of burnt offering, which was the appointed means of access to God.

JFB: Eze 43:15

Hebrew, Harel, that is, "mount of God"; denoting the high security to be imparted by it to the restored Israel. It was a high place, but a high place of God, not of idols.

JFB: Eze 43:15

Literally, "the lion of God," Ariel (in Isa 29:1, "Ariel" is applied to Jerusalem). MENOCHIUS supposes that on it four animals were carved; the lion perhaps was the uppermost, whence the horns were made to issue. GESENIUS regards the two words as expressing the "hearth" or fireplace of the altar.

JFB: Eze 43:16

Square on the four sides of its squares [FAIRBAIRN].

JFB: Eze 43:17

Ledge [FAIRBAIRN].

JFB: Eze 43:17

Rather, "the ascent," as "steps" up to God's altar were forbidden in Exo 20:26.|| 21591||1||10||0||The sacrifices here are not mere commemorative, but propitiatory ones. The expressions, "blood" (Eze 43:18), and "for a sin offering (Eze 43:19, Eze 43:21-22), prove this. In the literal sense they can only apply to the second temple. Under the Christian dispensation they would directly oppose the doctrine taught in Heb. 10:1-18, namely, that Christ has by one offering for ever atoned for sin. However, it is possible that they might exist with a retrospective reference to Christ's sufferings, as the Levitical sacrifices had a prospective reference to them; not propitiatory in themselves, but memorials to keep up the remembrance of His propitiatory sufferings, which form the foundation of His kingdom, lest they should be lost sight of in the glory of that kingdom [DE BURGH]. The particularity of the directions make it unlikely that they are to be understood in a merely vague spiritual sense.

JFB: Eze 43:20

Literally, "make expiation for."

JFB: Eze 43:21

(Heb 13:11).

JFB: Eze 43:26

Referring to the original directions of Moses for seven days' purification services of the altar (Exo 29:37).

JFB: Eze 43:26

Literally, "fill their hands," namely, with offerings; referring to the mode of consecrating a priest (Exo 29:24, Exo 29:35).

JFB: Eze 43:27

(Eze 20:40-41; Rom 12:1; 1Pe 2:5).

Clarke: Eze 43:5

The spirit took me up - And, to follow this thought for a moment, how many men has this heavenly Spirit taken up; filled them with his own influence, and sent them to every country, and nation, and tongue, and people, to testify the Gospel of the grace of God, and to preach among the Gentiles the unsearchable riches of Christ! What spiritual temples have been raised, beautified, and filled with the glory of God! And this light is shining and burning more and more unto the perfect day, when the whole earth shall be filled with the glory of God!

Clarke: Eze 43:7

Son of man, the place of my throne - The throne refers to his majesty; the soles of his feet, to his condescension in dwelling among men

Clarke: Eze 43:7

Where I will dwell in the midst of the children of Israel - The tabernacle and temple were types of the incarnation of Jesus Christ: "Destroy This Temple, and after three days I will raise it up; - but this he spake of the temple of his body;"Joh 2:19, Joh 2:21. And in That Temple "dwelt all the fullness of the Godhead bodily."Into this immaculate humanity did the glory of the Supreme God enter; and thus, "God was in Christ reconciling the world unto himself."And this Jesus is Immanuel, God with Us. In him we find united the ineffable majesty of God, with the abjectness of man. He humbled himself in human nature, not only to bear the form of a servant, but to suffer death upon the cross as a malefactor slave! But by these means he has purchased eternal redemption for us; and the spiritual Israel, who find redemption in his blood, shall be raised up wherever his holy name shall be proclaimed; and shall not, like the old apostate Israel, defile that great name by idolatry or a life of wickedness, but they shall show forth the virtues of Him who has called them from darkness into his marvellous light.

Clarke: Eze 43:8

In their setting of their threshold - They had even gone so far as to set up their idol altars by those of Jehovah; so that their abominable idols were found in the very house of God! therefore, "he consumed them in his anger."

Clarke: Eze 43:9

Now let them put away their whoredom - Their idolatry

Clarke: Eze 43:9

And the carcasses of their kings - It appears that God was displeased with their bringing their kings so near his temple. David was buried in the city of David, which was on Mount Zion, near to the temple; and so were almost all the kings of Judah; but God requires that the place of his temple and its vicinity shall be kept unpolluted; and when they put away all kinds of defilement, then will he dwell among them.

Clarke: Eze 43:10

Show the house to the house of Israel - Show them this holy house where the holy God dwells, that they may be ashamed of their iniquities. Their name, their profession, their temple, their religious services, all bound them to a holy life; all within them, all without them, should have been holiness unto the Lord. But alas! they have been bound by no ties, and they have sinned against all their obligations; nevertheless, let them measure the pattern, let them see the rule by which they should have walked, and let them measure themselves by this standard, and walk accordingly.

Clarke: Eze 43:11

And if they be ashamed - If, in a spirit of true repentance, they acknowledge their past transgressions, and purpose in his help never more to offend their God, then teach them every thing that concerns my worship, and their profiting by it.

Clarke: Eze 43:12

This is the law of the house - From the top of the mountain on which it stands, to the bottom, all round about, all shall be holy; no buildings shall be erected in any part, nor place nor spot be appropriated to a common use; all shall be considered as being most holy.

Clarke: Eze 43:13

The cubit is a cubit and a hand breadth - It is the same cubit by which all the previous admeasurements were made, and was a hand breadth or four inches longer than the Babylonian cubit.

Clarke: Eze 43:15

So the altar - ההראל haharel , "the mount of God.

Clarke: Eze 43:15

And from the altar - ומהאראיל umihaariel , "and from the lion of God."Perhaps the first was a name given to the altar when elevated to the honor of God, and on which the victims were offered to him, and the second, the lion of God, may mean the hearth, which might have been thus called, because it devoured and consumed the burnt-offerings, as a lion does his prey. See on Isa 29:1 (note).

Clarke: Eze 43:17

And the settle - The ledge on which the priests walked round the altar, see Eze 43:14. By these settles or ledges the altar was narrowed towards the top. "The ascent shall look toward the east;"this ascent was an inclined plane. But these settles, or more properly ledges, as Bp. Newcome translates, may be thus computed. The altar itself was ten feet high and twenty broad; the same as that of Solomon, 2Ch 4:1

For the base, Eze 43:13, is in height	1
From the surface of the base to the first ledge, Eze 43:14	1
From the lower ledge to the upper, Eze 43:14	4
From the upper ledge to the ariel or hearth, Eze 43:15	4
In all	10
Breadth	Cubits
And as to the breadth, the upper ledge, Eze 43:17, was	14
Add a cubit on each side for the higher ledge, Eze 43:14, latter part	2
Add a cubit on each side for the lower ledge, Eze 43:14, former part	2
Add a cubit on each side for the base, Eze 43:13	2
In all	20

The altar of burnt-offerings, described Exo 27:1; Exo 38:1, was smaller than this, because it was to be removed from place to place with the tabernacle. This was designed for a permanent temple. See Bp. Newcome on this chapter.

Clarke: Eze 43:19

The priests - that be of the seed of Zadok - It was this Zadok that was put in the place of Abiathar, by Solomon, 1Ki 2:35, in whose family the priesthood had continued ever since.

Clarke: Eze 43:25

Seven days shalt thou prepare - These are, in general, ordinances of the Law; and may be seen by consulting the parallel passages. All these directions are given that they might follow them, when they should be put in possession of their own land. For in several cases the prophet enters into particulars, as if he had supposed that the book of the law had perished.

Defender: Eze 43:5

The shekinah glory had departed from the temple of Solomon, and Ezekiel had seen it (Eze 10:18; Eze 11:23). Now, in a similar vision, he was permitted to observe its return to the future temple."

TSK: Eze 43:5

the spirit : Eze 3:12-14, Eze 8:3, Eze 11:24, Eze 37:1, Eze 40:2; 1Ki 18:12; 2Ki 2:16; Act 8:39

and brought : Son 1:4; 2Co 12:2-4

the glory : Eze 44:4; Exo 40:34; 1Ki 8:10,1Ki 8:11; 2Ch 5:14; Isa 6:3; Hag 2:7-9

TSK: Eze 43:6

I heard : Lev 1:1; Isa 66:6; Rev 16:1

the man : Eze 40:3

TSK: Eze 43:7

the place of my throne : Eze 1:26, Eze 10:1; Psa 47:8, Psa 99:1; Isa 6:1; Jer 3:17, Jer 14:21, Jer 17:12; Act 7:48, Act 7:49; Rev 22:3

and the place : 1Ch 28:2; Psa 99:5; Isa 66:1; Mat 5:34, Mat 5:35

where I : Eze 43:9, Eze 37:26-28, Eze 48:35; Exo 29:45; Psa 68:18, Psa 132:14; Joe 3:17; Mat 28:20; Joh 1:14, Joh 14:23; 2Co 6:16; Rev 21:2, Rev 21:3

no more : Eze 20:39, Eze 23:38, Eze 23:39, Eze 39:7; Hos 14:8; Zec 13:2, Zec 14:20,Zec 14:21

by the carcases : Eze 43:9; Lev 26:30; Jer 16:18

TSK: Eze 43:8

setting : Eze 5:11, Eze 8:3-16, Eze 23:39, Eze 44:7; 2Ki 16:14, 2Ki 16:15, 2Ki 21:4-7, 2Ki 23:11, 2Ki 23:12; 2Ch 33:4, 2Ch 33:7

and the wall between me and them : or, for there was but a wall between me and them

TSK: Eze 43:9

Now let : Rather, ""Now shall they put away their whoredom and the carcases of their kings far from me, and I will dwell in the midst of them forever.""It is a prediction and promise, and not an exhortation. Eze 18:30,Eze 18:31; Hos 2:2; Col 3:5-9

the carcases : Eze 43:7, Eze 37:23

and I : Eze 43:7, Eze 37:26-28; 2Co 6:16

TSK: Eze 43:10

show : Eze 40:4; Exo 25:40; 1Ch 28:11, 1Ch 28:19

that they : Eze 43:11, Eze 16:61, Eze 16:63, Eze 23:31, Eze 23:32; Rom 6:21

pattern : or, sum, or number

TSK: Eze 43:11

show them : Ezek. 40:1-42:20, Eze 44:5, Eze 44:6; Heb 8:5

all the ordinances : 1Co 11:2

and do : Eze 11:20, Eze 36:27; Mat 28:20; Joh 13:17

TSK: Eze 43:12

Upon : Eze 40:2, Eze 42:20; Psa 93:5; Joe 3:17; Zec 14:20,Zec 14:21; Rev 21:27

TSK: Eze 43:13

the measures : Exo 27:1-8; 2Ch 4:1

The cubits : Eze 40:5, Eze 41:8

bottom : Heb. bosom

edge : Heb. lip

TSK: Eze 43:14

the lower settle : These settles were ledges by which the altar was narrowed towards the top; and the whole of it may thus be computed:

Height (in Cubits)
Base	Eze 43:13	1
To first ledge	Eze 43:14	1
To upper ledge	Eze 43:14	4
To hearth	Eze 43:15	4
Total Height		10
Breadth (in Cubits)
Upper ledge	Eze 43:17	14
For higher ledge	Eze 43:14	2
For lower ledge	Eze 43:14	2
For base	Eze 43:13	2
Total Breadth		20

Hence the upper part of the altar was only twelve cubits square (Eze 43:16), the upper settle, or ledge, being in all fourteen cubits (Eze 43:17), deducting two cubits from its dimensions. Though this altar was the same in height, and breadth with that of Solomon, yet it differed materially from it in having settles or ledges; on which the priests walked round the altar, to officiate in offering sacrifices.

TSK: Eze 43:15

the altar : Heb. Harel, that is, the mountain of God, Probably so called in opposition to the idolatrous high places.

the altar : Heb. Ariel , that is, the lion of God, Rather, ""the hearth of God,""from the Arabic irat or iryat a hearth, and ail God. Isa 29:1, Isa 29:2, Isa 29:7

four horns : Exo 27:2; Lev 9:9; 1Ki 2:28; Psa 118:27

TSK: Eze 43:16

twelve cubits : Exo 27:1; 2Ch 4:1; Ezr 3:3

square : Exo 38:1, Exo 38:2

TSK: Eze 43:17

and the border : Exo 25:25, Exo 30:3; 1Ki 18:32

his stairs : Rather, ""its ascents,""maalothehoo probably an inclined plane; for the law ordained that the priest should not ascend by stairs. Exo 20:26

look toward : Eze 8:16, Eze 40:6; 1Ki 6:8; Neh 9:4

TSK: Eze 43:18

to offer : Eze 45:18, Eze 45:19; Exo 40:29; Lev 1:5-17, Lev 8:18-21, Lev 16:19; Heb 9:21-23, Heb 10:4-12; Heb 12:24

TSK: Eze 43:19

the priests : Eze 40:46, Eze 44:15, Eze 48:11; 1Sa 2:35, 1Sa 2:36; 1Ki 2:27, 1Ki 2:35; Isa 61:6, Isa 66:22; Jer 33:18-22; 1Pe 2:5, 1Pe 2:9

which approach : Num 16:5, Num 16:40, Num 18:5

a young : Eze 45:18, Eze 45:19; Exo 29:10,Exo 29:11; Lev. 4:3-35, Lev 8:14, Lev 8:15; 2Co 5:21; Heb 7:27

TSK: Eze 43:20

take : Eze 43:15; Exo 29:12, Exo 29:36; Lev 4:25, Lev 4:30,Lev 4:34, Lev 8:15, Lev 9:9

and on the four : Eze 43:16, Eze 43:17

thus shalt : Eze 43:22, Eze 43:26; Lev 16:19; Heb 9:21-23

TSK: Eze 43:21

burn : Exo 29:14; Lev 4:12, Lev 8:17; Heb 13:11, Heb 13:12

TSK: Eze 43:22

a kid : Eze 43:25; Exo 29:15-18; Lev 8:18-21; Isa 53:6, Isa 53:10; 1Pe 1:19

and they : Eze 43:20,Eze 43:26

TSK: Eze 43:24

cast salt : Lev 2:13; Num 18:19; 2Ch 13:5; Mat 5:13; Mar 9:49, Mar 9:50; Col 4:6

TSK: Eze 43:25

Exo 29:35-37; Lev 8:33

TSK: Eze 43:26

they shall : Lev 8:34

consecrate themselves : Heb. fill their hands, Exo 29:24, Exo 32:29 *marg.

TSK: Eze 43:27

that upon : Lev 9:1

make : Rom 15:16; Phi 2:17; Heb 13:15

peace offerings : or, thank offerings

I will accept : Eze 20:40,Eze 20:41; Job 42:8; Hos 8:13; Rom 12:1; Eph 1:6; Col 1:20,Col 1:21; 1Pe 2:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 43:5

The glory of the Lord filled the house - Compare the marginal reference; Exo 40:34-35.

Barnes: Eze 43:6

The man - A "man."Probably an angel different from "the man"who had hitherto accompanied the seer. That angel guided, measured, and explained; this is present only to guide.

Barnes: Eze 43:7-8

He said - i. e., God "said."Both the Septuagint and the Vulgate break this verse into two, so as to make the first half the solemn words of dedication. place a full stop after "forever;"the words mark the distinction between the new and the former sanctuary.

The palace of Solomon abutted upon the southern side of the embankment of the temple-platform; there was but "a wall between Yahweh and them."When the kings gave themselves up to idolatry, this vicinity was to the temple a pollution and defilement. Thus it has been conjectured that "the garden of Uzza"in which Manasseh and Amon were buried 2Ki 21:18, 2Ki 21:26, and on which now stands the mosque of Omar, was on the temple area itself; if so, this would explain the mention of "high places"in connection with the defilement by the "carcases of kings,"since the platform of the mosque of Omar at the time of Ezekiel rose to a considerable height above the temple.

Besides this, idolatrous kings of Judah did actually introduce their idolatries into the temple courts themselves (compare 2Ki 16:11; 2Ki 21:4).

Barnes: Eze 43:10

Deviation from the exact rules of the Mosaic ordinances was connected with the transgression of the people. So the restoration, according to the pattern of the Law, was symbolic of their return to obedience.

Barnes: Eze 43:12

See also Eze 47:12. This is the law of the ordinance of the new sanctuary. After the consecration, God pronounces the "law"which is to govern the ordinances of the sanctuary (compare 1 Kings 8), first briefly repeating the general rule that the place must be kept holy to the Lord (compare Rev 21:27), and then proceeding to specific ordinances commencing with the altar.

Barnes: Eze 43:13

The altar of sacrifice which stood in the inner court, not the altar of incense described Eze 41:22. In the temple of the vision the dimensions differ from those of the tabernacle Exo 27:1, and of Solomon’ s Temple 2Ch 4:1, with a view to introduce definite propositions and symbolic numbers. See Plan L.

The bottom - The base (I) of the altar so called, because it forms with its "border"(K) a kind of socket to receive the "lower settle"(L). It was to be "a cubit"in depth.

The "breadth"is the breadth of that portion of the base which was not covered by the "lower settle."

The higher place - the base, literally back; the base is called the back because the altar rested upon it.

Barnes: Eze 43:14

The bottom - The basement just described is now called "the bottom upon the ground."The altar (independently of the bottom) was composed of two stages called "settles,"the base of the "upper settle"(M) being less than that of the "lower"(L).

To the lower settle - That is, to the top of "the lower settle,"which was to be "two cubits high."

From the lesser settle ... to the greater settle - i. e., from the top of the "lower settle"to the top of the "upper settle,"called "lesser"and "greater,"because the height of the lower is less than that of the "upper; The breadth"here is the part of the lower settle not covered by the upper settle, projecting one cubit on every side.

Barnes: Eze 43:15

The altar ... the altar - See the margin. The two words may denote, the first a square block (N) placed upon the upper settle, the second a slab (O), the thickness of which is not given, from which rose four horns Exo 27:2; and to which it seems probable that the victims of sacrifice were at times bound. Psa 118:27. Why the names Harel and Ariel were used must be conjectural. Mount of God may have been a title naturally given to the place of sacrifice as elsewhere to the place of worship Eze 40:2; Lion of God was a term used for the Holy City itself Isa 29:1.

Barnes: Eze 43:16

altar - Ariel was to be an exact square on all sides. Compare Exo 27:1; Rev 21:16.

Barnes: Eze 43:17

The settle - The "lower settle"(L), projecting beyond the "upper settle"(M) one cubit on every side.

His stairs - Jewish tradition says that the approach to the altar was by an inclined plane, because to go up "by steps"was forbidden Exo 20:26.

The number "twelve"was symbolic of the twelve tribes, "four,"of the earth; "sixteen"is the square of "four,"and "fourteen"the double of "seven,"the number of the covenant, as being composed of "three,"the number of God, and of "four,"the number of the world. Thus we have in the altar a special instance of Hebrew symbolism.

Barnes: Eze 43:18

The rites here described are not those of the regular service, but those to be observed on the day of dedication. (Compare Lev 8:10 ff; 1Ki 8:63 ff; 2Ch 7:4 ff, In the tabernacle the priest killed the victims, but Moses sprinkled the blood. In the vision the seer is addressed as though he were to perform the part of Moses.

Barnes: Eze 43:19

The seed of Zadok - See Eze 40:46 note.

Barnes: Eze 43:21

In the appointed place of the house - A place within the temple-court, but "without the sanctuary"properly so called, that is to say, without the temple and inner court. This was probably the "separate place"(see Eze 41:12).

Barnes: Eze 43:22

They shall cleanse - By sprinkling the blood Eze 43:18. Here "they"marks the act as that of the priests. Moses did his part before the priests were consecrated, and the seer could act through them.

Barnes: Eze 43:23-26

There was, on each of the seven days, a burnt-offering of a bullock and a ram, preceded by a "sin-offereng of a bullock"on the first day, and of a "kid of the goats"on the other days.

Eze 43:24

Salt is here added to the "burnt-offering"to express still more the idea of purification. In the second temple no sacrifice was complete without the use of salt, and the rabbis assert that there was a great heap of salt close to the altar, always ready for use, and that the inclined plane to the altar was kept covered with salt. Compare Mar 9:49.

Eze 43:26

Consecrate themselves - literally, as in the margin. Lev 8:27. The priests are already consecrated, but the memory of their consecration was thus kept up at the dedication of the altar.

Barnes: Eze 43:27

After this inauguration the regular service shall be resumed, and be acceptable unto God (compare Mal 1:11).

The Epistle to the Hebrews Heb. 8\endash 10 helps us to recognize in this vision the symbol of the purification of the Church of God by the cleansing blood of Christ, Victim and priest.

Poole: Eze 43:5

The spirit: see Eze 2:2 .

Brought me carried me, at least supported and moved.

The inner court the court next to the house of the Lord, this was the innermost court.

Filled either with splendour and brightness, or with a cloud, such as formerly was, Lev 16:2 1Ki 8:10,11 , the token of his presence.

The house the temple.

Poole: Eze 43:6

I heard distinctly, intelligibly, so that I am sure it was no delusion.

Him the Lord, who was in that glory.

Speaking what was spoken appears in the next two verses.

Out of the house God speaks to his out of his temple.

The man Christ, Mediator.

Stood by to encourage, inform, and strengthen him.

Poole: Eze 43:7

And he the glorious God of Israel.

The place of my throne: his throne, i.e. of glory and majesty, is in heaven, but the throne of his grace is in his temple; in the dispensations of grace, God manifests himself a King.

The place of the soles of my feet: after the manner of man God speaks, and expresseth his abode and rest, where it is in his temple, as type, in his church, as the antitype.

I will dwell not only shall my ordinances be there administered, but I myself will dwell there.

For ever for a very long time, till the age of infancy with the Jewish church be over; and to eternity with my church, signified by this temple and city.

My holy name: see Eze 22:26 36:20 . No more defile ; dishonour, and bring into contempt, as they have done. Neither they; the priests, the false prophets, and the common people, nor their governors and kings.

By their whoredom by idolatries, and worshipping of strange gods, which, after the captivity, they did very punctually abstain from, as history assures us.

By the carcasses of their kings either the dead bodies of their deceased kings, buried too near the temple, less likely; or by the sacrificing of men to their idols, to Moloch; or idols are here called carcasses, as dead, stinking, loathsome things in the sight of God. Or, if I had instances of any kings buried in the temples Of the idols, I should incline to interpret this passage of the profane and wicked burying idolatrous kings near the idols they worshipped.

In their high places where idol temples and idol worship were celebrated.

Poole: Eze 43:8

The idolatrous kings of Judah and Israel built, temples and altars for their idols, and these are called their thresholds. The Jews, or people of Judah, and their kings, erected these in the courts, or near the courts., of the temple, and so ill local nearness their threshold was by God’ s thresholds, and their posts by his, that they were a nuisance to him. And there was but a wall between me and them, that under my eye, and within my hearing, they have with greatest presumption defiled my name.

Defiled my holy name despised my ordinances, corrupted my worship, or forsaken it, used me as if I were neither great nor holy.

Abominations abominable idolatries, and wickednesses not to be named.

Committed acted boldly and openly, against precept, threat, and admonitions.

Wherefore I have consumed them for which sins I brought destruction upon them. The Chaldeans ruined them, but they were the rod of God’ s anger.

In mine anger in great displeasure and wrath, i.e. in my provoked justice, as Eze 20:13 22:31 .

Poole: Eze 43:9

This verse is either prophetic or perceptive, it doth direct the Jew what he should in duty do under this temple, and foretell what the people of God will do under the gospel.

Put away cast away, as impure and loathsome things should be cast away.

Their whoredom & c.: see Eze 43:7 .

Far from me my temple and worship.

I will dwell in the midst of them as their light, protection, and glory. The promises which are made in these cases enjoin us duty: men may sin away God’ s presence and blessings. Cast away all sin, that God cast not you away.

For ever: see Eze 43:7 .

Poole: Eze 43:10

Son of man Ezekiel, who is called thus above eighty times in this book.

Show: he could not lay a model before their eye, but he could, and this is required, describe it to them in all the parts.

The house temple, which he had seen, and exactly measured.

To the house of Israel to the rulers, prophets, and priests especially, not excluding others.

That they may be ashamed of their iniquities when they shall blush to see what glory their iniquities had ruined, how great losers they were by their sins: or else thus interpret the meaning of these things, And let the Jews know what a church God will erect among the Gentiles, that so the Jews may be ashamed of their iniquities, which provoked God to east them off, and to destroy their church and state.

Let them measure the pattern as thou declarest let them write down, delineate all, and then compute the whole, that they may fully comprehend it.

Poole: Eze 43:11

They the house of Israel.

Be ashamed repent, and show it by manifest tokens.

Of all: it is not true repentance which is ashamed of some only, but not of all sins. The form, ; the model of the temple.

The fashion the manner of the building, and fitting each part to other.

The goings out there of, and the comings in thereof all the alleys, gates, stairs, &c.

The forms which ought to be observed, saith the French version. Now though this be not in the Hebrew, yet the word may imply as much, it being an idea, pattern, or platform to which a thing is to be confirmed.

The ordinances rites and orders, rules of governing priests, and their services. These are again repeated in the next words of the verse, which is usual in Scripture, and with this prophet.

Write it in their sight: that it may be remembered, they shall have a draught of it from thy hand, and drawn in their sight, that they may inquire of any particular wherein doubt ariseth.

That they may keep the whole form thereof: as Moses and Solomon did, so must the builders of this temple, frame the whole to the pattern or exemplar set before them, for not doing whereof a heavy account lieth on some in the church.

Poole: Eze 43:12

This is the first comprehensive rule. Holiness becomes God’ s house or temple: this relative holiness referred to personal and real holiness, and required it. The whole circuit of this mountain shall be holy, but the top of it, on which the temple stands, shall be most holy, into which only holy persons and holy things shall be brought.

Poole: Eze 43:13

Of the altar of burnt-offerings for the altar of incense was within the temple, and is called the golden altar, but this in this verse is the brazen altar, and stood in the court of the house.

The cubit is a cubit and an hand breadth the great or sacred cubit, three inches longer than the common cubit.

The bottom the ledge or settle, or as a little bench fastened to the altar on all sides at the bottom, shall be a cubit in height.

The breadth from the edge of this settle or bench on the outside, to the edge where it joined the body of the altar, a cubit; and this breadth, twenty-one inches, broad enough for the priests to walk on round the altar, as they had occasion.

The border a ledge going round on all the squares, on the outer edge of this settle, a span high, about nine inches, which was to prevent the priests. that they slipped not down in walking on this settle.

This shall be the higher place of the altar: this seems somewhat harshly translated; the French hath it, this shall be the back of the altar; as the back bears burdens, so this should bear the weight of the whole altar; this the basis or bottom, as called before, which was one cubit in each square broader than the next square frame or settle.

Poole: Eze 43:14

From the bottom from the superficies of the first ledge, which was a cubit broad and a cubit high from the ground.

To the lower settle to the top of that square settle which is called lower, because another settle is raised upon it.

Two cubits in height

The breadth one cubit on every square, as the first and bottom settle, which by this account was two cubits larger in each square or side than the middle settle.

From the lesser settle from the highest edge of the uppermost settle, down to the cubit broad ledge about the lower settle. The prophet measures now downward.

The greater so called, because it exceeded the upper settle a cubit in breadth on each side. Four cubits in the height thereof.

The breadth one cubit as the two other were.

Poole: Eze 43:15

The altar: this upper part is now called the altar, though sometimes this name is given to the whole, as Eze 43:13 .

Four cubits in height, for it was of much greater wideness, as in the next verse.

From the altar from the top of the altar, at each corner shall be a horn, four in all.

Poole: Eze 43:16

The altar that which in the 15th verse is precisely determined to be the altar, the uppermost and least settle.

Twelve cubits long, twelve broad all exact square, by which we may know the dimensions of the other two; the first of the two was wider by two cubits, and longer by two cubits, than the highest, and the lowest was as much greater and larger than the middlemost. The highest twelve cubits square, the middle fourteen cubits square, and the lowest sixteen cubits square.

Poole: Eze 43:17

The settle so called now, since the uppermost carrieth the name of altar, proper to itself.

Fourteen cubits as said in the former verse: nor can it be otherwise, since it is one cubit on each side broader than the altar, which was twelve cubits square.

The border or a border, or ledge, fastened to the edge of the outside of this bench, that goes round about the settle.

Half a cubit about eleven inches, being the half of this great cubit: now this border was for security to the priests in their going round the altar, that if a foot slipped, this border might stay it.

The bottom the superficies, on which the priest treads when he is doing any thing on the altar, or the breadth of this bench within the border,

a cubit

Stairs or steps, for such they needed; and probably each stair about one fourth of a cubit, to carry them up to the first and second settles. These stairs were placed eastward, that he who went up should have his face to the west, his back to the east; his face toward God, not toward the rising sun, as they who made the sun their idol.

Poole: Eze 43:18

These are the ordinances these are the measures and proportions for building the altar.

In the day when whensoever,

they shall make it the returned captives shall build and use it.

To offer burnt-offerings thereon: it appears then this was the great brazen altar, of which see Exo 38:30 39:39 .

To sprinkle blood thereon according to the law, Lev 1:5 .

Poole: Eze 43:19

Thou shalt give direct or command that it be given; for the prophet could not bestow such a gift on them.

The priests the Levites explaining who were meant by the priests.

Zadok who was put into Abiathar’ s room. See Eze 40:46 44:15 .

To minister unto me: see Eze 42:13 .

A young bullock the sacrifice appointed, Exo 29:1,36 , at the consecrating of the priests.

For a sin offering an expiatory sacrifice, to make an atonement for errors, and to reconcile the person that brought the sacrifice. New consecration and reconciliation, needful after so long an interruption of their ministration, and for such as never were before consecrated.

Poole: Eze 43:20

Thou shalt take appoint it to be taken.

Of the blood thereof of the slain bullock.

Put it not all, but some of the blood, on the horns of the altar, as Lev 4:30 prescribeth, and as Moses did, Lev 8:15 .

Of the settle on which the altar stood, which was two cubits high, and set upon one of a cubit high from the ground.

Upon the border: see Eze 43:17 .

Cleanse and purge it make it legally clean, that it may be fit for so sacred a use as this of sacrificing was.

Poole: Eze 43:21

Thou shalt take as Eze 43:20 .

And he the priest of Zadok’ s line, that by his course in ministration ought at that time to offer the sacrifice,

shall burn it either the whole, or so much as is commanded to be burnt.

The house here is not the temple itself, but a place within the circuit of the most consecrated ground; it is called

the place of the house because the place in which the house was built, which is the sanctuary or temple. This was done without the gate, without the camp, while the tabernacle stood. Now it is to be done in the court of the house, and on the altar appointed and consecrated. This is the first day’ s sacrifice.

Poole: Eze 43:22

The next day’ s sacrifice is here directed.

Without blemish: this was a qualification required in all sacrifices, and there were priests appointed to search whether they were perfect, in which search they were very punctual and curious.

For a sin offering: see Eze 43:19 .

And they the priests in attendance or course,

shall cleanse the altar with the blood of the kid put upon the altar, as appointed, and as the blood of the bullock, Eze 43:20 .

Poole: Eze 43:23

Made an end of the first and second days’ sacrifices, and cleansing the altar.

Thou shalt offer on the third day, and so on, through seven days.

A ram: a kid, Eze 43:22 , now a ram; both, or either, as God appoints; there was no inherent excellency in either one or other to commend them to God, but a male and without blemish it must be.

Poole: Eze 43:24

Thou shalt offer direct them to offer.

Before the Lord not only to the Lord, but before the Lord, i.e. before the temple; so the altar stood where the burnt-offering was to be offered.

Cast salt upon them so the law, Lev 2:13 , expressly required, and the priests salted every sacrifice made by fire three times, they say, in the salt chamber, at the bottom of the altar, and when the sacrifice was on the altar. It may allude to the perpetuity of the covenant thus made by sacrifice, and salted; as Num 18:19 2Ch 13:5 .

They the priests.

Poole: Eze 43:25

By this it appears that there were seven days appointed for consecrating altar and priests, and that either these three sacrifices were every day of the seven offered up, and their blood sprinkled on the altar, or at least the young bullock every day, and one goat or one ram with it: the word here is copulative, but possibly the sense disjunctive, for so this particle is often used.

Poole: Eze 43:26

They the priests in course,

shall purge the altar: the same with what is said of the priests; they and the altar were thus consecrated and dedicated unto God, to be his in peculiar manner.

Poole: Eze 43:27

When these days are expired when you have on every day of these seven offered the sacrifices as appointed, and for the ends mentioned.

Upon the eighth day which begins a new week and it is probable the first of these seven days for sacrifice might be the sabbath, and end on our Friday; however, the first week is spent in solemn consecration of altar and priests; all weeks after are to have, day by day, the usual appointed sacrifices.

Burnt-offerings which were sacrifices expiatory, and for atonement of sin.

Upon the altar of burnt-offering, the great brazen altar described in this chapter, Eze 43:13-17 .

Peace-offerings sacrifices of praise and thanksgiving unto God for his goodness.

I will accept you be well-pleased with your persons, pardon your sins, smell a savour of rest in your thanksgiving, and own you with signal tokens of my favour and kindness; I will show my good-will and delight in you.

Haydock: Eze 43:7

Said. The Lord spoke, (Chaldean; Theodoret) or the angel, (St. Jerome) in human shape. (Haydock) ---

He addresses the prophet, ver. 12 to chap. xliv. 5., though what follows immediately seems to belong to the Lord, (Calmet) in whose name he speaks. ---

Name. God hath abandoned the synagogue, but will remain with his Church unto the end, Matthew xxiii. 38., and xxviii. 20. Yet the perfect Church, without spot, is the [Church] triumphant [in heaven]; (Ephesians v. 27.; Worthington) though the Catholic Church, on earth, is every holy and "the communion of saints." (Haydock) ---

Carcasses. Idols, according to some; or rather by the kings being buried on Sion. This is nowhere else reprehended; neither is their building too near the temple, which the prophet here condemns, ver. 8. (Calmet) ---

It seems, however, that if these things had been blameable, such a number of pious and wise kings would not have acted thus, nor the prophets have neglected to admonish them of their duty. The carcasses and houses here specified may have been vestiges of idolatry; or, in future, the tombs and palaces were to be at a more respectful distance. (Haydock)

Haydock: Eze 43:8

Wall. The kings of Juda had a door communicating with the temple, by which they entered on the west. It was guarded by Levites, 1 Paralipomenon xxvi. 16. Ezechiel places no door on that side. Yet in Herod's temple we find one leading to the adjacent palace, and three others into the town. (Josephus, Antiquities xv. 14.)

Haydock: Eze 43:9

Carcasses. Literally, "ruins." (Haydock) ---

The remains of the dead were probably not disturbed; but no more, that we know of, were placed on Sion. (Calmet) ---

Kings may signify idols, Moloc, &c., which they had worshipped, and which some had even placed in the holy place, to the nation's ruin. (Haydock)

Haydock: Eze 43:10

Measure, that they may be convinced of their ingratitude, (Menochius) which has deprived them of so noble a structure, and put them under the necessity of beginning so great a work again. It required all the exertions of the prophets to make them go forward with it, Aggeus i. (Haydock)

Haydock: Eze 43:11

In the whole fabric, (Menochius) as thou hast described it, (Haydock) or received from the angel, with all the ceremonies to be observed.

Haydock: Eze 43:12

Border. Nothing but the temple shall be on his mountain. It shall be wholly consecrated to the Lord. This was ill observed. The Asmonean princes erected the famous tower Antonia, at the north side. (Josephus) See ver. 8. The Jews assert that it was unlawful to spit on this ground, &c., but no such thing is specified in Josephus or in Scripture, only we find that none were to go out by the same door at which they had entered, (chap. xlvi. 9.; Calmet) except the king.

Haydock: Eze 43:13

By. Hebrew, "by cubits." This cubit is a common cubit, &c. The Babylonian, (Haydock) or sacred one, was a palm longer. (Worthington) (Chap. xl. 5.) ---

Breadth. It was the same as the depth, being designed to convey the blood by a conduit to the torrent Cedron. ---

Trench, or bottom aforesaid. Septuagint, "the height." (Haydock) ---

Chaldean, "disposition of the altar," which seems best.

Haydock: Eze 43:14

Cubit. they were each a cubit broad, but this greater means higher up. Some assert that the priests stood on this base to avoid treading on the altar, when they place the wood or victims. But it would be too low; and steps were made for that purpose. The altar was ten, or rather twelve cubits high, and as many broad. Solomon's was ten high and twenty broad. Herod's was a square of forty cubits, raised fifteen from the ground. (Calmet)

Haydock: Eze 43:15

The ariel. That is, the altar itself, or rather the highest part of it, upon which the burnt-offerings were laid. In the Hebrew it is harel, that is, the mountain of God; but in the following verse haariel, that is, the lion of God; a figure, from its consuming, and as it were devouring the sacrifices as a lion devours its prey. (Challoner) ---

Fire descending sometimes from heaven. (St. Jerome) (Worthington) ---

It also appeared like a little mountain in the court. See Isaias xxix. 1. The altar was probably made of brass, like Solomon's. Josephus and Philo say that rough stones were used after the captivity: but it seems little attention was paid to the dimensions of the temple, &c., given by Ezechiel. (Calmet) ---

Yet the prophets were present to see the laws of God executed, and never complain of their infringement in these particulars, which were attended with no great difficulty, chap. xl. 1. (Haydock) ---

It is certain the Jews never thought themselves bound to make their altars of a determinate size.

Haydock: Eze 43:17

Crown, which was usually placed round altars and tables, that nothing might fall down. ---

Bottom of the altar, or base, mentioned [in] ver. 13. ---

Steps, boarded one each side, Exodus xx. 26.

Haydock: Eze 43:19

Levites. Hebrew, "of the race of Levi, of the family of Sadoc." He had obtained the dignity under Saul, (Calmet) and after the deposition of Abiathar, under Solomon, (3 Kings ii. 26.; Haydock) his posterity always preserved it. (Calmet, Diss.) ---

Calf. Thou shalt give it, or make known these rites to the priests. (Haydock) ---

People are often said to do what they only command, as [in] ver. 20, &c.

Haydock: Eze 43:21

Sanctuary, out of the precincts of the temple, but on the mountain, Leviticus iv. 3., and vi. 11.

Haydock: Eze 43:22

He-goat. Septuagint add, "of the goats," ( hircum caprarum. Haydock) denoting a young kid, (Menochius) or one selected (Haydock) rather from the flock. (Calmet)

Haydock: Eze 43:26

Consecrate it. Literally, "fill his hand;" that is, dedicate and apply it to holy service, (Challoner) as the Hebrew, &c., speak of the altar. Septuagint, "they shall fill their hands," seems more natural, (Exodus xxviii. 41.) and is adopted by Pagnin, Vatable, &c. (Calmet)

Gill: Eze 43:5

So the Spirit took me up, and brought me into the inner court,.... The prophet was fallen down on his face, upon the sight of the glory of the Lord, and there he lay, until a wind came, as the word signifies; or the Holy Spirit, which is compared to the wind, for its invisible and irresistible power, came and took him up: humble souls are regarded by the Lord; he raises them up, and exalts them, and brings them into nearer and more intimate communion with God; and gives them clearer views still of the glories of Christ's person, grace, and love: and it is the Spirit of God only that does this, and that to priests only, such an one as Ezekiel was; for none but priests went into the inner court:

and, behold, the glory of the Lord filled the house; the body of it; both the holy and the most holy place, with all its courts and apartments; so the glory of the Lord filled the tabernacle when that was set up in the temple of Solomon, when it was built; and the glory of the Lord will fill the church of God, yea, the whole earth, in the latter day, Isa 6:3, of this Christ's personal appearance in the second temple, which gave it a greater glory than the former, was an emblem and pledge, Hag 2:7, here, it may be observed, no mention is made of a cloud, as at the setting up of the tabernacle, and dedication of the temple; denoting the clear light of the Gospel in those times, and how the glory of the Lord will be seen with open face by all the saints.

Gill: Eze 43:6

And I heard him speaking unto me out of the house,.... The holy place, the prophet being in the inward court: this is Jehovah the Father, the God of Israel, whose glory entered into it; who utters his voice out of Zion; who speaks in his church by his word, and the ministers of it; and which is to be heard and regarded, not as the word of man, but as the word of God:

and the man stood by me: whom he saw at first with a measuring line in his hand, Eze 40:3, and with whom he had been all along, and had seen him measure the house, and all belonging to it: he stood by him as the Mediator between God and him; as the medium of communion with him; as the advocate with the Father: he stood by him to interpret what was said to him; to guide him further into the knowledge of divine things; to assist him, protect and defend him, to continue him in fellowship with God, and to preserve him in grace to glory. Here is an appearance of the three Persons in the Godhead; the Father speaking to the prophet out of the house; the Son in human form standing by him; and the Spirit of the Lord, who had took him up from the ground, and had brought him into the inner court.

Gill: Eze 43:7

And he said unto me, son of man,.... A kind, usual, and singular appellation, given to this prophet: these are the words either of the man that stood by him, so the Arabic version; or of Jehovah, speaking out of the house to him:

the place of my throne, and the place of the soles of my feet: that is, this house, the church of God, is the place where the throne of the Lord is set; where he rules and reigns; where he sets his feet, and is his resting place; even his, whose throne is the heaven, and the earth his footstool; here Christ, as King of saints, dwells, and here he walks and shows the glory of his majesty:

where I will dwell in the midst of the children of Israel for ever; not Carnal, but spiritual Israel; such as are Israelites indeed, or which the church will be full in the latter day, both Jews and Gentiles; and in the midst of these will Jehovah dwell, and grant his gracious presence, and never more depart from them: this shows that this house or building can not be understood of the second temple; since the Lord did not dwell in that for ever, but has left that house desolate hundreds of years ago: some Jewish writers ^p have owned that it belongs to the times of the Messiah:

and my name shall the house of Israel no more defile, or "profane"; or cause to be blasphemed by immoralities, or false doctrines, or superstition and will worship; denoting the holiness of life, purity of doctrine and worship, in the churches of Christ in the latter day; see Isa 4:3,

neither they, nor their kings, by their whoredom: that is, idolatry, which is spiritual fornication; such as the kings of Israel, and their subjects, were often guilty of, before their captivity in Babylon, though not after; nor will they ever return to it in the latter day, when converted; for they will never espouse the idolatries of Rome; and those kings and people that bear the name of Christians, and yet commit fornication with the whore of Babylon, shall do so no more after these times, Rev 17:2,

nor by the carcasses of their kings in their high places; or, and "their high places" ^q; that is, by both; by the carcasses of their kings being buried in or near the house of God; so the Targum adds, at their death ^r; or by human carcasses being sacrificed to Molech or Milcom, which signifies their king: or else the idols themselves are so called, because lifeless and abominable; see Jer 16:18, and the worship of which the kings of Israel encouraged by precept and practice, order and example, and therefore called theirs; and also by their high places, which they made for idolatrous worship, and which were made where the carcasses of their kings were laid, as Ben Melech observes; and all which were done, especially in the reigns of Manasseh and Ammon: but now nothing of this kind shall be hereafter, or any thing now similar to it, in the antichristian state.

Gill: Eze 43:8

In their setting of their threshold by my threshold,.... The threshold is the way of entrance into the house; when men open any other way of entrance into the house of God than he has directed, it is setting up their threshold by his: the Gospel way of entrance into the church of Christ is Christ himself, and faith in him, and a profession of it, and submission to the ordinance of baptism, Joh 10:1, Act 2:41 but when men make carnal descent, religious education, mere morality and civility, the way of entrance into church communion; this is opposite to God's way, and is resented by him; this shall not be hereafter:

and their post by my post; which is done when the ordinances of men are substituted in the room of the ordinances of God, or set upon a level with them; when the ordinances of God are changed and altered, or that brought into his worship which he has not commanded; and the commandments of men are taught for the doctrines of God: so the Pharisees set up the traditions of the elders as equal to the written word, and, made it of no effect by them; as the Papists do, by setting up their traditions, under the name of the traditions of the apostles, and of the church, upon a level with the Scriptures; and the same is done when men set up their own doctrines, concerning the Persons in the Godhead, concerning the power and purity of human nature, and the way of redemption; and oppose their own works to the grace of God, in justification, pardon, and salvation; the allusion is to the setting up of altars and idols in the house of the Lord, by his altar, 2Ki 21:4,

and the wall between me and them; that these sins and abominable practices were a wall of separation between God and them, and caused him to hide himself from them, withdraw his presence, and deny them communion with him, Isa 49:2, some render it, "for" or "so that there was but a wall between me and them" ^s; so near were their thresholds, posts, and altars, to his:

they have even defiled my holy name by their abominations that they have committed: by their false doctrines, idolatrous worship, and immoral lives; such abominations as before mentioned:

wherefore I have consumed them in mine anger; as the Jews are now, and all the antichristian states will be.

Gill: Eze 43:9

Now let them put away their whoredom,.... Idolatry, superstition, and will worship, with which the corrupt church of Rome abounds; and whatever appearance thereof is in the reformed churches:

and the carcasses of their kings far from me; their idols; See Gill on Eze 43:7,

and I will dwell in the midst of them for ever; now though the Jews were never guilty of idolatry after their return from the Babylonish captivity, nor even to this day; yet the Lord has departed from them, and left them to blindness and stupidity, they having rejected the Messiah he sent unto them; which shows that this passage refers not to those times, but to future times; when the whole Israel of God shall be cleared of all corruptions in doctrine and worship, and the Lord will take up his abode with them, and no more depart from them.

Gill: Eze 43:10

Thou son of man, show the house,.... That is, the house the prophet had seen measured, its gates, courts, and all belonging to it; which he was at first bid to observe, that he might show it to others; the house that the glory of the Lord was now come into, and had filled; and which is no other than the Gospel church in its perfection and glory in the latter day. This the prophet, who is addressed under his usual character in this book, is bid to show "to the house of Israel"; either to the captives in Babylon, among whom he was, and to whom he often speaks in this book, being sent with a message to them: and this he is ordered to show them, both to comfort them in their present state, with a view of what would be hereafter; and to humble them, and bring them to a sense of their sins, and shame for them, which had brought them into the condition they were, and so greatly short of this happy one: or else to the Jews in the first times of the Gospel; the prophet representing the apostles of Christ, who delivered out the form of a Gospel church state to the believing ones, far superior to that they had been in, and into which they entered: or rather he represented the ministers of the word in the latter day, showing to the Christians of those times the order, worship, and discipline of a pure Gospel church, who have been greatly deficient in their observance of them; and which is the work and business of Gospel ministers to do, as well as to preach the doctrine of the Gospel:

that they may be ashamed of their iniquities; how far short they have come of the model of true Gospel churches, and of observing the order, and maintaining the ordinances, and keeping up the discipline of such churches; and when persons are brought to blush and be ashamed, it looks as if they had a true sight and sense of their mistakes, and of repentance for them:

and let them measure the pattern; that is, of the house, and what belongs to it; by which they will see their defects, and correct them; see Rev 11:1.

Gill: Eze 43:11

And if they be ashamed of all that they have done,.... As sinful and, criminal, at least as very imperfect and defective, and not answerable to the pattern shown them, from which they have sadly deviated; if made sensible of this, and they acknowledge it with shame, not only the house in general, but the particulars of it, are to be shown with them; for, to sensible and penitent persons, more grace, light, knowledge, and judgment in divine things, are given:

shew them the form of the house, and the fashion thereof; the form and order of a Gospel church; which is not national, provincial, or parochial, nor Presbyterian, but congregational; consisting of persons called out of the world by the grace of God, and who are incorporated and knit together in Gospel bonds; among whom the word of God is faithfully preached, and the ordinances truly administered, and furnished with proper officers, pastors, and deacons; the one to take care of the spiritual, the other of the temporal affairs of the church; and to see a church in such form and order, and thus organized, is a very beautiful sight.

And the goings out thereof, and the comings in thereof; the gates and way of entrance into it, which is only by Christ, and a profession of faith in him; and care should be taken that none be admitted but such who appear to be regenerated and sanctified by the Spirit of God; to be righteous through the righteousness of Christ; and that keep the truth, and hold the doctrines of the Gospel: and also the way and manner of excluding unworthy persons, such who are immoral in their lives, and erroneous in their principles, should be observed. And all the forms thereof; the decorations of it, signified by the cherubim and palm trees; so Jarchi and Kimchi; and these expressive of ministers of the word, and faithful men: this is often repeated, that it might be the more observed; for to have ministers to answer such characters is of great consequence.

And all the ordinances thereof, and all the forms thereof, and all the laws thereof; the ordinances are those of baptism and the Lord's supper, which are to continue until the second coming of Christ: the laws are, besides the moral law, in the hands of Christ the lawgiver, the law of loving one another, called the law of Christ, and his new commandment; and all the laws relating to worship and discipline, concerning the reproof of members, in case of private or public offences; and concerning the exclusion of disorderly or heretical persons:

and write it in their sight; the plan and model of this house, and all things belonging to it, that they may have it before them, as the rule of their conduct and behaviour:

that they may keep the whole form thereof, and all the ordinances thereof, and do them; for all this is shown, not for mere speculation, and to gratify curiosity, but in order to be put in practice; all these rules, laws, and ordinances, are to be kept in faith, from a principle of love, in the name and strength of Christ, and with a view to the glory of God.

Gill: Eze 43:12

This is the law of the house,.... Which follows, the more general one, which comprehends the rest:

upon the top of the mountain; denoting the exaltation and visibility of the church of Christ in the latter day, as well as its firmness and stability; see Isa 2:2,

the whole limit thereof round about shall be most holy; all belonging to it shall be as the most holy place in the temple, sacred to the Lord; laws, ordinances, doctrines, worship, members, ministers, all holy; nothing said or done, or have a place here, but what is holy; see Zec 14:20,

this is the law of the house; the principal one, according to which are directed and governed.

Gill: Eze 43:13

And these are the measures of the altar after the cubits,.... Of the altar of burnt offering, which though measured before, the dimensions were not given till now; see Eze 40:47, this altar was a type of Christ, Heb 13:10 with respect to his deity, which is greater than the sacrifice of his human nature, the support of it, which sanctified it, and gave virtue and efficacy to it, and rendered it acceptable to God, Mat 23:19 and the measures of it are said to be after the cubits used in the measuring of places and things belonging to this house, described; and what these were appears by what follows:

the cubit is a cubit and an hand breadth; not the common cubit, but what was larger than that by a hand breadth, or three inches:

even the bottom shall be a cubit, and the breadth a cubit; or, "the bosom" ^t; that is, the foundation of the altar, as the Targum and Jarchi; the basis, foot, or settle of it; this was a cubit high, and a cubit broad:

and the border thereof by the edge thereof round about shall be a span; the edge or "lip" ^u, of this bottom or settle, was a cubit broad, for the priests to stand and go round the altar, and to this there was a border of a span, or half a cubit, to prevent their slipping; or else to keep the blood, poured at the foot of the altar, from running upon the pavement:

and this shall be the higher place of the altar; or the projection or jetting of it out beyond others, which was further than any other part; otherwise it was the lower part of the altar.

Gill: Eze 43:14

And from the bottom upon the ground, even to the lower settle,.... From the basis or foundation of the altar, as it stood upon the ground, to the lower settle or "court" ^w, as it is called, where the priests stood; and in which they could walk round the altar, to do their business:

shall be two cubits, and the breadth one cubit; that is, two cubits high, and one broad:

and from the lesser settle or court, to the greater settle or court, shall be four cubits, and, the breadth one cubit; the lowermost settle is called the lesser, not in quantity, but in height, it being but two cubits high from the ground; but the upper settle was four cubits from that, and one broad, for the priests to walk on round about; in all six cubits from the bottom.

Gill: Eze 43:15

So the altar shall be four cubits,.... That is, from the greater settle; so that in the whole it was ten cubits high, the same with Solomon's, 2Ch 4:1 some make this to be eleven cubits high, one higher than Solomon's; it is here called "Harel", the mountain of God, because it looked like a mountain in the court, for its size: it was on a mountain our Lord was offered up a sacrifice for the sins of his people; and which was far superior to all other sacrifices, and for more persons than those sacrifices offered up on the altar of burnt offerings.

And from the altar and upward shall be four horns; or, "from Ariel" ^x; which was the focus or hearth where the wood was laid, and the fire kindled, called "Ariel"; which some render the lion of God, because, as the Jewish Rabbins ^y say, the fire of the altar lay upon it in the form of a lion; or rather, because like a lion it devoured the sacrifices: this name of the altar agrees well with Christ, the Lion of the tribe of Judah; who was strong to bear the sins of men, and the wrath of God for them, whereby they are no more; though it rather signifies the fire of God, which consumed the sacrifice, and denoted the wrath of God on Christ, and also the divine acceptance of his sacrifice: now from hence and upwards were four horns at the four corners of the altar; which denote the strength of Christ, to save all that come unto God by him, and his being a refuge to them that by faith lay hold upon him; and that he is accessible to persons that come from all parts, from the four corners of the earth.

Gill: Eze 43:16

And the altar shall be twelve cubits long, twelve broad,.... The length of it, from east to west, was twelve cubits; and the breadth, from north to south, was the same; so that it was a proper foursquare, as follows: Christ the altar, or the doctrine of his sacrifice and satisfaction for the sins of men, is the doctrine of the twelve apostles of Christ, and embraced by the twelve times twelve, the 144,000 that belong unto him:

square in the four squares thereof; as the altar in the tabernacle, and Solomon's temple, were, Exo 27:1, denoting the largeness of Christ's sacrifice, the perfection of it, and its stability and permanency, to take away the sin, of his people.

Gill: Eze 43:17

And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof,.... Here Kimchi confesses his ignorance. Jarchi interprets it, the top of the altar, with the place of the horns, and of the feet of the priests, and was twenty eight cubits by twenty eight, the fourteen mentioned being to be measured from the middle ^z; and he seems to be right in making it to be the upper part of the altar, and not the lower settle, as some; the focus or hearth where the wood was laid, and the sacrifice burnt; and which had a projection of a cubit on each side, and so made the twelve cubits, the length and breadth of the altar, fourteen:

and the border about it shall be half a cubit; or the enclosure, as the Targum; the ledge about it, which went round the altar, to keep the fire or sacrifice from falling, or that the feet of the priests might not slip: the Jews expound it of the horns:

and the bottom thereof shall be a cubit about; or the foundation, as the Targum; which was between the altar, and the border on which the priests walked, when they went round it, to do the business of it: here Kimchi owns his ignorance again;

and his stairs shall look towards the east; steps to the altar were forbidden by the law of Moses, Exo 20:26 wherefore, as the height of the altar of Solomon, and so of the second temple, required some way and method of ascent to the top of it, to do the business upon it; the Jews had what they call "kibbesh", a way made of earth thrown up, which rose gradually, and led to the top of it, and was about two and thirty cubits long, and sixteen broad ^a; but here steps or stairs are expressly mentioned, which show that this refers to times when the Mosaic and ceremonial laws should be abolished. These stairs were placed eastward, so that those that went up them looked toward the west, toward the temple and house of God, where he dwelt; and turned their backs to the east, or rising sun, in direct opposition to the worshippers of the sun, whose faces were to the east. How many steps or stairs there were to the altar is not said; Starckius conjectures there might be twelve or fourteen of them, and allows for each step half a cubit; but as the altar was ten, or, as others, eleven cubits high, there should be twenty steps or more, of such a measure. These may signify the several ways and means of coming to, and increasing in, the knowledge of the doctrine of the altar, or of Christ's satisfaction for sin; as hearing, reading, prayer, meditation, &c.

Gill: Eze 43:18

And he said unto me, son of man, thus saith the Lord God,.... This is the voice of the Lord continued, speaking out of the house to the prophet; see Eze 43:6,

these are the ordinances of the altar: not what go before, concerning the measures of it, but what follow, concerning the sacrifices to be offered on it:

in the day when they shall make it, to offer burnt offerings thereon, and sprinkle blood thereon; this plainly shows that this altar is the altar of burnt offerings; such were to be offered on it, and the blood of them to be sprinkled thereon, as follows; that is, upon the horns, corners, and border of it, Eze 43:20.

Gill: Eze 43:19

And thou shalt give to the priests the Levites, that be of the seed of Zadok,.... Who, in Solomon's time, was put in the room of Abiathar; see Eze 40:46, his name signifies a "righteous" one, a type he was of Jesus Christ the righteous; and here his seed signify the seed of Christ, such whom he makes priests unto the Lord; to these, in a visionary way, the prophet was to give this altar, for them to serve at, and eat of; and all the rites and ordinances to observe and keep; and the sacrifices to offer on it, after mentioned:

which approach unto me, to minister unto me, saith the Lord God; See Gill on Eze 40:46,

a young bullock for a sin offering: typical of Christ, strong and laborious, able to bear the sins of his people; to become a sin offering, and to be made sin itself for them.

Gill: Eze 43:20

And thou shalt take of the blood thereof,.... Ezekiel being a priest. This must be understood in a visionary way; for, as Kimchi observes, Ezekiel did not live to come up out of the captivity, but died, and was buried in the land of Babylon, and so did not actually do this: though it is a mere dream of the same writer, that this is to be understood of the resurrection of the dead, when he supposes Ezekiel will be high priest, though Aaron be present; or however be the second, or deputy to him.

And put it on the four horns of it, and on the four corners of the settle, and upon the border round about; that is, on the four horns of the altar, and on the four corners of the settle which went round it, for the priests to walk on, and do their business; either the uppermost, or as others the lowermost, and as some both; and also on the border or ledge that enclosed the settle. The prophet's doing this, putting the blood on these several things, represents the nature of the Gospel ministry, and the business of it; which is to hold forth the blood of Christ, and the blessings of grace through it, as redemption, peace, pardon, righteousness, and life.

Thus shall thou cleanse and purge it; the altar; thus Christ, though without sin, and needed no cleansing and purging for himself, yet was sanctified by his own blood; that he might sanctify his people, and perfect by his sacrifice them that were sanctified, Joh 17:19.

Gill: Eze 43:21

Thou shalt take the bullock also of the sin offering,.... Which was appointed for the sin offering, according to the divine direction, Eze 43:19, the prophet was to take it out of the herd, and separate it from the rest for this purpose, and deliver it into the hands of one of the priests:

and he shall burn it in the appointed place of the house; that is, one of the sons of Zadok should receive it of the prophet, and burn it in its proper place; not within the house, without the court, but within the wall of the house: this burning of it was typical of the dolorous sufferings of Christ; See Gill on Eze 40:39, or of the zeal and fervency of the ministers of the Gospel, in preaching a crucified Christ in the proper place, in the house and church of God: without the sanctuary; the holy place or temple, properly so called; or without the camp, typical of Christ's suffering without Jerusalem, and of his being preached not only there, but in the Gentile world; see Heb 13:11, this was the work of the first day of the consecration of the altar.

Gill: Eze 43:22

And on the second day thou shalt offer a kid of the goats without blemish for a sin offering,.... Jarchi observes, that this was not in the tabernacle, but ordered to be in future time by him that speaks; instead of this, another ram was appointed by the law, Exo 29:15, this shows the ceremonial law to be changeable, and now abolished: this was typical of Christ, without spot and blemish, and yet figured by the goat, being made sin for his people:

and they shall cleanse the altar, as they did cleanse it with the bullock; See Gill on Eze 43:20.

Gill: Eze 43:23

When thou hast made an end of cleansing it,.... The altar, by the sacrifices of the bullock and the kid, on the first and second days; then, on the third day,

thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish; all these sacrifices point at the one sacrifice of Christ; which was pure and perfect, and once offered up for the sins of many, and needs no reiteration; only the doctrine of it is to be frequently inculcated in the ministry of the word and ordinances.

Gill: Eze 43:24

And thou shalt offer them before the Lord,.... Upon the altar of burnt offering, which stood before the house or temple where Jehovah dwelt, Eze 40:47,

and the priests shall cast salt upon them; which was to be used in all sacrifices under the law, Lev 2:13, this may denote the savoury doctrines and lives of the ministers of the Gospel, who thereby recommend the truths they deliver, concerning a crucified Christ, his blood, righteousness, and sacrifice, to others; see Mat 5:13,

and they shall offer them up for a burnt offering unto the Lord; throughout the whole seven days of the consecration and cleansing of the altar, as follows:

Gill: Eze 43:25

Seven days shalt thou prepare every day a goat for a sin offering,.... By this it appears that the altar was seven days a consecrating and cleansing; and that on each day a goat was prepared and offered, typical of Christ, as before observed. Here Kimchi owns that this was not according to the order of Moses, or was done by those that came out of the captivity of Babylon; and is obliged to confess that there will be a change or an innovation in the order of sacrifices in time to come, or under the Messiah.

They shall also prepare a young bullock, and a ram out of the flock without blemish; which, either one or all of them, should be offered up on each of the seven days; See Gill on Eze 43:23.

Gill: Eze 43:26

Seven days shall they purge the altar, and purify it,.... Which denotes the perfect purity and sanctification of it; which how to be applied to Christ; see Gill on Eze 43:20;

and they shall consecrate themselves: the priests shall consecrate themselves, or devote themselves to the service of the altar; so Gospel ministers to the ministry of a crucified Christ: or they themselves should consecrate the altar by the above rites: or rather it may be literally rendered,

and they shall fill its hands, or "their own hands" ^b; that is, either they shall fill the sides of the altar with sacrifices, as much as it could hold; or the hands of the priests with parts of the sacrifice, or with gifts, as a token of their being inaugurated into, and invested with, the priestly office: so Gospel ministers should have their hands full of, or be filled with, the gifts and graces of the Spirit, and with the knowledge of Christ, his person, offices, grace, righteousness, and sacrifice, that they may minister unto others.

Gill: Eze 43:27

And when these days are expired,.... The seven days of consecration, and all these rites and sacrifices observed:

it shall be, that upon the eighth day, and so forward; that is, on the first day of the week, or Lord's day, the Christian sabbath, the next day after the seventh, and so upon every return of it; in which Christian ministrations are exercised, the word preached, ordinances administered, and works of righteousness and charity done; see Joh 20:19.

The priests shall make your burnt offerings upon the altar, and your peace offerings; or "thank offerings" ^c; preach Christ and him crucified to the people, and offer up the sacrifices of prayer and praise unto God for them:

and I will accept you, saith the Lord God; through Christ the Mediator, in whom he is well pleased; who is the altar on which such sacrifices are accepted, and become well pleasing to God, Isa 56:7.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 43:5

¹ tn See note on “wind” in 2:2.

² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

³ sn In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35. and Isa 6:4.

NET Notes: Eze 43:7

¹ sn God’s throne is mentioned in Isa 6:1; Jer 3:17.

² sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.

³ tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.

NET Notes: Eze 43:13

¹ tn Heb “the measurements of the altar by cubits, the cubit being a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47.

² tn The Hebrew term normally means “bosom.” Here it refers to a hollow in the ground.

³ tn Heb “one cubit” (i.e., 52.5 cm).

⁴ tn The word “high” is not in the Hebrew text but is supplied in the translation for clarity.

⁵ tn Heb “one cubit” (i.e., 52.5 cm).

⁶ tn Heb “one span.” A span was three handbreadths, or about nine inches (i.e., 22.5 cm).

⁷ tc Heb “bulge, protuberance, mound.” The translation follows the LXX.

NET Notes: Eze 43:14

¹ tn Heb “two cubits” (i.e., 1.05 meters).

² tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).

³ tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).

NET Notes: Eze 43:16

¹ tn The precise Hebrew word used here to refer to an “altar hearth” occurs only here in the OT.

² tn Heb “twelve cubits” (i.e., 6.3 meters; the phrase occurs twice in this verse).

NET Notes: Eze 43:17

¹ tn Heb “fourteen”; the word “cubits” is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters.

² tn Heb “half a cubit” (i.e., 26.25 cm).

³ tn Heb “one cubit” (i.e., 52.5 cm).

NET Notes: Eze 43:18

¹ sn For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12.

NET Notes: Eze 43:20

¹ sn Note the similar language in Lev 16:18.

NET Notes: Eze 43:24

¹ sn It is likely that salt was used with sacrificial meals (Num 18:19; 2 Chr 13:5).

NET Notes: Eze 43:26

¹ tn Heb “fill its hands.”

NET Notes: Eze 43:27

¹ tn Heb “and they will complete the days.”

² sn The people also could partake of the food of the peace offering (Lev 3).

Geneva Bible: Eze 43:7

And he said to me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more ^{( c )} defile, [neither] they, nor their kings, by their harlotry, nor by the carcases of ^{( d )} their kings in their high places.

^{( c )} By their idolatries.

^{( d )} He alludes to Amon and Manasseh, who were buried in their gardens near the Temple and there had erected monuments to their idols.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 43:1-27

1 The returning of the glory of God into the temple.

7 The sin of Israel hindered God's presence.

10 The prophet exhorts them to repentance, and observation of the law of the house.

13 The measures,

18 and the ordinances of the altar.

MHCC: Eze 43:1-27

After Ezekiel had surveyed the temple of God, he had a vision of the glory of God. When Christ crucified, and the things freely given to us of God, through Him, are shown to us by the Holy Ghost, they make us ashamed for our sins. This frame of mind prepares us for fuller discoveries of the mysteries of redeeming love; and the whole of the Scriptures should be opened and applied, that men may see their sins, and repent of them. We are not now to offer any atoning sacrifices, for by one offering Christ has perfected for ever those that are sanctified, Heb 10:14; but the sprinkling of his blood is needful in all our approaches to God the Father. Our best services can be accepted only as sprinkled with the blood which cleanses from all sin.

Matthew Henry: Eze 43:1-6

After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (ch. 37), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.

I. He has a vision of the glory of God (Eze 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Rev 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God: - 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Rev 1:15; Rev 14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Psa 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze 1:4), according to that by the river Chebar (Eze 43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same"(says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction,"which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, Deu 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it.

II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze 43:5) when the glory of the Lord had come into the house (Eze 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze 10:18, Eze 10:19; Eze 11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exo 40:34; 1Ki 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.

III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Lev 1:1): I heard him speaking to me out of the house, Eze 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze 44:1.

Matthew Henry: Eze 43:7-12

God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.

I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, Eze 43:7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isa 29:13); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to hi, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Psa 48:2) and his footstool, Psa 99:5; Psa 132:7. Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure.

II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (Eze 43:9): " Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me."This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins (Eze 43:10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, Eze 43:11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. " Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it."Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.

III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, Eze 43:7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer 32:40. 2. Then I will dwell in the midst of them for ever; and the same again Eze 43:9. God secures to us his good-will be confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.

IV. The general law of God's house is laid down (Eze 43:12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Heb 10:19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God's house for ever, and in gospel-times more than ever. Behold this is the law of the house; let none expect the protection of it that will not submit to this law.

Matthew Henry: Eze 43:13-27

This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr 3:3. But this was an altar in the temple. Now here we have,

I. The measures of the altar, Eze 43:13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze 40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze 43:25), besides a young bullock for a sin-offering on the first day (Eze 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze 43:20, Eze 43:26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh 17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex. 29, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Lev 2:13), particular orders are given (Eze 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Eze 43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Eze 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Eze 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.

Keil-Delitzsch: Eze 43:1-12

Entrance of the Glory of the Lord into the New Temple

Eze 43:1. And he led me to the gate, the gate which looked toward the east: Eze 43:2. And behold the glory of the God of Israel came from the east, and its sound was like the sound of many waters, and the earth shone with His glory. Eze 43:3. And the appearance which I saw, was to look at like the appearance which I saw when I came to destroy the city; and (there were) appearances like the appearance which I had seen by the river Chebar; and I fell down upon my face. Eze 43:4. And the glory of Jehovah came into the house by the way of the gate, the direction of which is toward the east. Eze 43:5. And wind lifted me up and brought me into the inner court; and, behold, the glory of Jehovah filled the house. Eze 43:6. And I heard one speaking to me from the house, and there was a man standing by me. Eze 43:7. And he said to me, Son of man, the place of my throne and the place of the soles of my feet, where I shall dwell in the midst of the sons of Israel for ever; and the house of Israel will no more defile my holy name, they and their kings, through their whoredom and through the corpses of their kings, their high places, Eze 43:8. When they set their threshold by my threshold, and their door-posts by my door-posts, and there was only the wall between me and them, and they defiled my holy name by their abominations which they did, so that I destroyed them in my wrath. Eze 43:9. Now will they remove their whoredom and the corpses of their kings from me, and I shall dwell in the midst of them for ever. Eze 43:10. Thou, son of man, show to the house of Israel this house, that they may be ashamed of their iniquities, and may measure the well-measured building. Eze 43:11. And when they are ashamed of all that they have done, show them the picture of the house and its arrangement, and its goings out and in, and all its forms and all its statutes, and all its forms and all its laws; and write it before their eyes, that they may keep all its form and all its statutes and do them. Eze 43:12. This is the law of the house: Upon the top of the mountain all its territory round about is most holy. Behold, this is the law of the house. - The angel had shown the prophet the new sanctuary as already completed, and had measured it in his presence according to its several parts. But this building only became the house of God when Jehovah as the God of Israel consecrated it, to be the dwelling-place of His divine and gracious presence in the midst of His people, by the entrance of His divine glory into the house.

(Note: "The Lord appears, and fills the house with His own glory; showing that the house will not only be built, but will be filled with the power of God"(Theodoret).)

The description of the new temple closes, therefore, with this act of consecration. That the prophet might see this act of divine grace with his own eyes, the measuring man led him from the ground surrounding the temple (Eze 42:15-20) back again to the east gate (Eze 43:1). The allusion is to the eastern gate of the outer court; for it is not till Eze 43:5 that Ezekiel is taken into the inner court, and, according to Eze 44:1, he was brought back to the east gate of the outer court. Standing in front of this gate, he sees the glory of the God of Israel come by the way from the east with a great noise, and lighting up the earth with its splendour. The coming of the theophany from the east points back to Eze 10:19; Eze 11:1 and Eze 11:23, where the Shechinah, when leaving the ancient temple, went out at the east gate and ascended to the summit of the mountain, which was situated on the east of Jerusalem. It was from the east, therefore, that it returned to enter the new temple. This fact is sufficient of itself to show that the present entrance of the divine glory into the new temple did not lay the foundation for a new and more exalted bond of grace, but was simply intended to restore the relation which had existed before the removal of Israel into captivity. The tabernacle and Solomon's temple had both been consecrated by Jehovah in the same manner as the seat of His throne of grace in Israel (compare Exo 40:34-35; 1Ki 8:10-11; and 2Ch 5:13-14, and 2Ch 7:1-3, from which the expression את־בּית in Eze 43:5 has been borrowed). It is true that Hävernick, Kliefoth, and others find, along with this agreement, a difference in the fact that the glory of Jehovah appeared in the cloud in both the tabernacle and Solomon's temple; whereas here, on the contrary, it appeared in that peculiar form which Ezekiel had already repeatedly seen. But it does not follow that there was really a difference, because the cloud is not mentioned in the verses before us; for it is evident that the cloud was not wanting, even in the manifestation of the glory of God seen by Ezekiel, from the words found in Eze 10:3 : "The cloud filled the inner court, and the glory of Jehovah had risen up from the cherubim to the threshold of the house, and the house was filled with the cloud , and the court was full of the splendour of the glory of Jehovah."If, therefore, it is expressly attested in Eze 43:3, as even Kliefoth admits, that the appearance of God which entered the temple as like the appearance which Ezekiel saw by the Chaboras and before the destruction of the temple, and in connection with the last-mentioned appearance the cloud was visible along with the brilliant splendour of the divine doxa , the cloud will certainly not have been wanting when it entered the new temple; and the only reason why it is not expressly mentioned must be, that it did not present a contrast to the brilliant splendour, or tend to obscure the light of the glory of God, but as a shining cloud was simply the atmospheric clothing of the theophany.

If, then, the cloud did not present a contrast to the brilliancy of the divine glory, it cannot be inferred from the words, "and the earth shone with His glory,"that there was any difference between this and the earlier manifestations of the divine glory at the consecration of the tabernacle and Solomon's temple; more especially as these words to not affirm that it became light on earth, but simply that the earth shone with the glory God, - that is to say, that it threw a bright light upon the earth as it passed along, - so that this remark simply serves to indicate the intensity of the brightness of this theophany. The words ' קולו כקול are not to be understood, as we may learn from Eze 1:24, as referring to a voice of the coming God, but describe the loud noise made by the moving of the theophany on account of the rustling of the wings of the cherubim. This resembled the roaring of mighty waves. In Eze 43:3, the expression וּכּמראה המּראה ... כּמּראה is somewhat heavy in style, but is correct Hebrew; and the remark with which Hitzig seeks to justify his alteration of וכמראה into ומראה , - namely, that כמראה "would signify 'so the appearance,' whereas Ezekiel intends to explain the present appearance from the well-known earlier one,"- is false so far as the usage of the language is concerned. When the Hebrew uses two כּ in cases of comparison, which we are accustomed to express in German by so...wie (so...as), he always commences with the thing to which he compares another, and lets the thing which is to be compared follow afterwards. Thus, for example, in Gen 18:25, והיה does not affirm that it happens as to the righteous so to the wicked, but vice versâ , that it happens to the righteous as to the wicked; and in Gen 44:18, כּי כמוך does not mean, for like thee so is Pharaoh, but "for thou art like Pharaoh."According to this genuine Hebrew expression, the present appearance of the divine glory is mentioned first in the verse before us, and then in the earlier one which the present resembled. And even the apparent pleonasm מראה המּראה vanishes if we render מראה by "look,"- the look of the apparition which I saw was just like the apparition, etc. ' כּבאי לשׁחת וגו refers to the ecstatic transportation of the prophet to Jerusalem (Ezekiel 8-11), to witness the destruction of the city (see more particularly Eze 8:4; Eze 9:1.). "The prophet destroyed the city ideally by his prophecy, of which the fulfilment simply forms the objective reverse side"(Hitzig). וּמראות is appended in loose apposition, - there were appearances, visions, - and the plural is to be taken as in מראות אלהים in Eze 1:1; Eze 40:2. For what follows, compare Eze 3:23; Eze 10:15. For Eze 43:5 , compare Eze 3:14; Eze 11:24.

In Eze 43:6 and Eze 43:7 the question arises, who it is who is speaking to the prophet; whether it is Jehovah, who has entered the temple, or the man who is standing by Ezekiel in the inner court? There can be no doubt that מדּבּר is Jehovah here, as in Eze 2:2; though the commentators are divided in opinion whether Jehovah spoke directly to the prophet, or through the medium of the man who stood by his side. Hävernick presses the Hithpael מדּבּר , and imagines that Ezekiel heard God conversing within the sanctuary, in consequence of which the angel stood by his side; so that the words of God consisted chiefly in the command to communicate to Ezekiel the divine revelation which follows in Eze 43:7. But this view is proved to be erroneous by the expression אלי which follows מדּבּר , and which Hävernick has overlooked. Kliefoth, on the other hand, is of opinion that the words contained in Eze 43:7, which proceeded from the מדּבּר , were addressed to the prophet directly by God Himself; for he heard them before anything was said by the man, and neither here nor in what follows is the man said to have spoken. On the contrary, both here and in what follows, even in Eze 46:20,Eze 46:24; Eze 47:6-7, it is always God Himself who appears as the speaker, and the man simply as the prophet's guide. But this is also not correct. Such passages as Eze 46:20 and Eze 46:24 compared with Eze 43:19 and Eze 43:21, and Eze 47:6, Eze 47:8, compared with Eze 43:1 and Eze 43:4, show undeniably that the man who conducted the prophet also talked with him. Consequently, in the case referred to in the verse before us, we must also conclude that he who spoke to the prophet from the temple addressed him through the medium of the man who stood by his side, and that אישׁ is the subject to ויּאמר in Eze 43:7; from which, however, it by no means follows that the מדּבּר was also an angel, who spoke to the prophet, not from the most holy place, but simply from within the house, as Hitzig explains the matter. The meaning is rather, that Ezekiel heard God conversing with him from the sanctuary, whilst a man, i.e., an angel, stood by his side and spoke to him as follows. אישׁ is in that case not some angel merely who spoke in the name of Jehovah, but the angel of Jehovah, God's own speaker, ὁ λόγος τοῦ Θεοῦ (Joh 1:1.). But according to his outward habitus , this angel of the Lord, who is designated as אישׁ , is identical with the angel who showed the prophet the temple, and measured it (Eze 40:3 onwards). For according to Eze 47:1. this אישׁ had also a measuring rod, and measured. The absence of the article from אישׁ in Eze 43:6, which prevents Kliefoth from admitting this identity, does not indicate decidedly that a different man from the one mentioned before is introduced here as the prophet's attendant, but simply leaves the identity of this אישׁ with the former indefinite, so that it can only be inferred from the further course of events; because the point of importance here was neither to establish this identity by employing the article, nor to define the medium of the word of God more precisely, but simply to introduce the words which follow as the words of God Himself. The address commences with an explanation on the part of God that the temple into which the glory of the Lord had entered was the place of His throne, where He would dwell for ever among the sons of Israel. The את־מקום is a concise expression, in which את is nota accus ., and we have to supply in thought either ראה or הנּה : "behold the place." מקום כּפּות רגלי , the place of the soles of my feet (cf. Isa 60:13), is equivalent to the footstool of my feet in Isa 66:1. The ark of the covenant is called the footstool of God in 1Ch 28:2 and Psa 132:7; compare Psa 99:5 and Lam 2:1, where this epithet may possibly be used to designate the temple. This also applies to the throne of Jehovah, since God was enthroned above the cherubim of the ark in the holy of holies (cf. Exo 25:22; 1Sa 4:4, etc.). In the sanctuary which Ezekiel saw, no reference is made to the ark of the covenant, and the silence with regard to this is hardly to be regarded as a mere omission to mention it, inasmuch as none of the things contained in the temple are mentioned with the exception of the altars, not even the table of shew-bread or the candlestick. The ark of the covenant is not mentioned, because, as is stated in Jer 3:16, in the Messianic times the ark of the covenant will not be remembered, neither will it be missed.

לעולם , as in Eze 37:26 and Eze 37:28. The promise culminates in this. לעולם does not apply either to the tabernacle or to Solomon's temple, in which Jehovah also had His dwelling-place, though not for ever. These sanctuaries He left, and gave them up to destruction, because the Israelites had profaned His holy name by their idolatry. This will not take place any more after the erection of the new sanctuary. לא יטמּאוּ is not imperative, but a simple future: "they will no more defiled,"because they come to a knowledge of their sins through the punitive judgment of exile, so that they become ashamed of them, and because the Lord will have poured out His Spirit upon them (cf. Eze 37:23., Eze 39:29). - Formerly, however ( Eze 43:7 ), they profaned the holy name of God by their spiritual whoredom (cf. Ezekiel 16) and by dead idols, for which they erected high places in the immediate neighbourhood of the dwelling-place of Jehovah, that is to say, even in the temple courts, so that Jehovah was only separated from the idols by a wall. This is the general meaning of Eze 43:7 and Eze 43:8, in which the exposition of פּגרי is difficulty. Rosenmüller, Hävernick, and others understand by the "corpses of their kings,"the dead idols. Ewald, Hitzig, and Kliefoth, on the other hand, take the expression in a literal sense, as referring to the corpses of kings which had been buried near to the temple, so that the temple had been defiled by the proximity of these graves. But the latter view is precluded by the fact that not a single instance can be adduced of the burial of a king in the vicinity of the temple, since Neh 3:15 contains no allusion to anything of the kind, and the tombs of the kings upon Zion were not so near to the temple that it could possibly be defiled in consequence. Moreover, בּמותם cannot be reconciled with this view; and for that reason Ewald and Hitzig propose to read בּמותם , "in their death."The attempt of Kliefoth, however, to defend the reading בּמותם , by taking it as in apposition to בּזנוּתם and not to וּבפּגרי מלכיהם , is a desperate remedy, which clearly shows the impossibility of connecting בּמותם with the "corpses of the kings."We therefore understand by פּגרי the dead idols, in accordance with Lev 26:30 (cf. Jer 16:18); but by מלכיהם we understand, not the idols, but the Israelitish kings, as in the case of the preceding מלכיהם ; partly because it cannot be shown that the plural מלכים is ever used in the sense of idols (though the singular מלכּם is used of Baal in Zep 1:5 and Amo 5:26), and partly on account of the harshness involved in interpreting the two מלכיהם when standing so close together, in the first instance of the kings, and in the second of the idols of Israel. The corpses of the kings are therefore the dead idols, for which the kings (for example, Manasseh) had built altars or high places ( בּמות ) in the sanctuary, i.e., in the courts of the temple (2Ki 21:4-7). The objection that פּגרים without anything further, such, for instance, as גּלּוּלים sa ,ecnatsn i rof ,hcus in Lev 26:30, cannot signify the dead idols, will not bear examination, as the more precise definition which is wanting is supplied by the context, where idolatry is the point in question. בּמותם without the preposition ב is a loosely attached apposition to בּפּגרי מלכיהם and בּזנוּתם , which defines more precisely in what way the whoredom of the nation and the dead idols of the kings had amounted to a defiling of the house of the Lord, namely, from the fact that the people and the kings had erected temples of high places ( bâmoth ) for dead idols by the side of the temple of the living God, and had placed them so close that the threshold and door-posts of these idol-temples touched the threshold and door-posts of the temple of Jehovah, and there was nothing but the wall of the temple ( הקיר ) between Jehovah and the carcase-gods. בּמותם is explained in this way in Eze 43:8 , and then the defiling of the holy name of the Lord is mentioned again for the purpose of appending, by means of ואכל (imperf. Piel of כלה ), the allusion to the penal judgment which they had thereby brought upon themselves. Eze 43:9. Such profanation as this will not take place any more in time to come, and Jehovah will dwell for ever in the midst of Israel.

To lead Israel to this goal, Ezekiel is to show them the house (i.e., the temple). In this way are the further words of God in Eze 43:10-12 attached to what goes before. הגּיד את־הבּית , show or make known the house, is equivalent to proclaim to the people the revelation concerning the new temple. In this were the Israelites to discern the magnitude of the grace of God, that they might blush at their evil deeds, and measure the well-measured building ( תּכנית , as in Eze 28:12), i.e., carefully consider and ponder what the Lord had bestowed upon His people through this sanctuary, so that they might suffer themselves to be brought to repentance by means of its glory. And if they felt shame and repentance on account of their transgressions, Ezekiel was to show them the shape and arrangement of the sanctuary, with all its forms and ordinances, an write them out before their eyes, that they might have the picture of it impressed upon their minds, and keep the statutes thereof. In Eze 43:11 the words are crowded together, to indicate that all the several parts and arrangements of the new temple are significant and worthy of being pondered and laid to heart. צוּרה is the shape of the temple generally, its external form; תּכוּנה , the internal arrangement as a whole. Both of these are noticed specifically by the allusion to the goings out and in, as well as to the forms ( צוּרות ) of the separate parts, and their statutes and laws. חקּות are the precepts concerning the things to be observed by Israel when appearing before the Lord in the temple, the regulations for divine worship. תּורות , the instructions contained in these statutes for sanctification of life. The second וכל־צוּרתו is omitted in the lxx and some of the Hebrew Codd ., and has therefore been expunged as a gloss by Dathe, Hitzig, and other critics; but it is undoubtedly genuine, and in conformity with the intentional crowding together of words. - The admonition to keep and to observe everything carefully is closed in Eze 43:12 with a statement of the fundamental law of the temple; that upon the lofty mountain the whole of its domain round about is to be most holy. על־ראשׁ ההר does not belong to הבּית ot g in the sense of the house which is to be built upon the top of the mountain, but to the contents of the thorâh of this house. It is to stand upon the top of the mountain, and to be most holy in all its domain. ראשׁ ההר is to be understood in accordance with Eze 40:2; and גּבלו points back to הבּית . Both by its situation upon a very high mountain, and also by the fact that not merely the inner sanctuary, and not merely the whole of the temple house, but also the whole of its surroundings (all its courts), are to be most holy, the new sanctuary is to be distinguished from the earlier one. What has been already stated - namely, that the temple shall not be profaned any more - is compressed into this clause; and by the repetition of the words, "this is the law of the house,"' the first section of this vision, viz., the description of the temple, is rounded off; whilst the command given to the prophet in Eze 43:10 and Eze 43:11, to make known all the statutes and laws of this temple to the house of Israel, forms at the same time the transition to the section which follows.

Keil-Delitzsch: Eze 43:13-17

Description and Consecration of the Altar of Burnt-Offering

Description of the Altar

Eze 43:13. And these are the measures of the altar in cubits: The cubit a cubit and a handbreadth; a ground-framework of a cubit (in height), and a cubit in breadth, and its moulding on its border round about a span. This is the base of the altar. Eze 43:14. And from the ground-framework of earth to the lower enclosure, two cubits (in height), and a cubit in breadth; and from the small enclosure to the greater enclosure, four cubits (in height), and one cubit in breadth. Eze 43:15. And the mount of God, four cubits; and from the heart of God upwards, the four horns. Eze 43:16. And the hearth of God, twelve cubits in length by twelve cubits in breadth; squared on its four sides. Eze 43:17. And the enclosure, fourteen cubits in length by fourteen cubits in breadth on its four sides; and the moulding round about it, half a cubit; and the ground-framework of it, a cubit round about: and its steps faced the east. - To the heading, "these are the measures of the altar in (according to) cubits,"there is once more appended, as in Eze 40:5, in connection with the measuring of the temple, the length of the cubit measure. The description commences with the foundation of the altar, and, proceeding upwards, gives the height and breadth of the several gradations of the walls of the altar, up to the horns at the four corners (Eze 43:13-15). It then passes from above downwards, to supply the length and breadth or the circumference of the different stages (Eze 43:16 and Eze 43:17). As the first, or lowest part, the חיק is mentioned, literally, the bosom or lap; then by transference, the hollow formed by the sides of a chariot (1Ki 22:35); here the lower hollow or base of the altar ( p ), formed by a border of a definite height, to merely "a frame running round, a stand in which the altar stood"(Hitzig), nor merely "the hollow filled with earth"(Kliefoth), but both together. This ground-framework ( p ) was a cubit (sc., high) and a cubit broad. That האמּה is to be taken as referring to the height, is evident from the statement of the breadth which follows. חיק האמּה is not to be altered into חיקהּ אמּה , as Ewald proposes, nor is האמּה to be changed into באמּה (Hitzig); but Hävernick's explanation is to be adopted: "and a bosom (was there) the cubit,"i.e., of the height of the cubit just described. רחב , breadth, is the extent to which the bosom projected beyond the next enclosure ( q ) on every side, and formed a support, the circumference of which was a cubit more than the lower cube of the altar on every side. This is shown by the measurements in Eze 43:16 and Eze 43:17. The חיק had a גּבוּל on its שׂפה of a span (half a cubit) in height ( o ). שׂפה , lip, is the rim (1Ki 7:26; Gen 22:17); and גּבוּל , the bordering on the rim, is a moulding. The feminine suffixes attached to גּבוּלהּ and שׂפתהּ refer to חיק , which is of the masculine gender, no doubt, when used in its literal sense of bosom or lap, but is construed as a feminine in the tropical sense of an inanimate object. The ground-framework, with its moulding, formed the גּב of the altar. גּב , the arched, then a hump or back, signifies here the support of the altar. Upon this support the altar rose in a cubical enclosure or frame, which diminished in circumference by ledges or steps. The enclosure resting upon the support, and therefore the lowest enclosure ( q ), is mentioned in Eze 43:14 ; and the one which followed ( r ) in Eze 43:14 .

The word עזרה , which has probably sprung from עצר by the softening of צ into ז , signifies enclosure, surrounding, and is mostly used for the outer court of the temple; here it is applied to the altar, and signifies the enclosure or framework of the kernel of the altar, consisting of earth. As the altar rose in steps, a distinction is made between the lower or smaller, and the (upper or) greater עזרה . The identity of the lower עזרה and the smaller one ( הקּטנּה ) is so evident from the course of the description, that it is universally admitted by modern expositors. The lower one ( q ) is called the small one, in comparison with the large one which stood above it, from the fact that its height was smaller, as it was only two cubits high, whereas the upper one ( r ) was four. When, therefore, the measurement of the greater one is given in this way in Eze 43:14 : "from the small enclosure to the great enclosure, four cubits,"this statement cannot be understood in any other way than as meaning, that this enclosure or frame had a height of four cubits from the lower to the upper end, - that is to say, in other words, that the lower ledge was four cubits from the upper. Consequently the statement in Eze 43:14 , "from the ground-framework of earth to the lower enclosure, two cubits,"can also have no other meaning than that the lower enclosure, from the lower edge by the moulding to the upper edge, at which the second enclosure commenced, was two cubits high. This height is reckoned from the upper edge of the חיק , or from the first (lowest) ledge. The height of these three portions taken together, therefore, was (1 + 2 + 4) seven cubits. To this the mount of God ( s ), which was four cubits (Eze 43:15), has to be added, making in all eleven cubits. In Eze 43:14 Հ—יק is followed by הארץ : the חיק consisting of earth, or filled with earth. But the חיק , with its moulding, is designated גּב , the back or support of the altar, and is thereby distinguished from the altar itself; so that, for the height of the altar, we have only to reckon the two enclosures, with the mount of God, which amount to ten cubits. Upon the basis of the חיק , with its moulding, and the two enclosures ( עזרה ), there rose the true altar, with its hearth, and the horns at the four corners, noticed in Eze 43:15. A distinction is here made between הראל , i.e., mount of God, and אריאל ; and they are not to be identified, as they have been by many of the commentators, down to Hitzig, after the example of the lxx. אריאל (as the word is to be written according to the Keri ) does not mean "lion of God,"but "heart of God"( ארי , from ארה , to burn), as in Isa 29:1-2. The hearth of God is the surface of the altar, its fire-hearth ( t ); whereas הראל , mount of God ( s ), was the basis or foundation of the hearth. This was four cubits high, whereas no height is mentioned in connection with the hearth of God; but it is simply stated that four horns went upward from it, namely, at the four corners. With the horns of the altar, the size and height of which are not given, and which cannot be reckoned at three cubits, the description of all the parts, from the bottom to the top, is given; and all that remains to complete the measurements, is to describe the circumference of the several parts which rose one above another in the form of steps. This follows in Eze 43:16 and Eze 43:17. The hearth of God is twelve cubits long and twelve cubits broad, and is therefore רבוּע , square, of the same length and breadth on its four sides. Going downwards, there follow in Eze 43:17 the length and breadth of the עזרה , with fourteen cubits, as it was a cubit broader on every side according to Eze 43:14. It is very strange, however, that the length and breadth of only one עזרה are given here, as there are two of different heights mentioned in Eze 43:14. Many of the commentators have therefore identified the mount of God with the great עזרה , and attribute only a height of seven cubits to the altar; whereas Kliefoth regards both the עזרה of Eze 43:17 and the גּבוּל and חיק of Eze 43:15 as different from the parts mentioned by the same name in Eze 43:13 and Eze 43:14, and takes them as referring to an enclosure and a barrier of the mount of God. One is as arbitrary as the other, as the words of the text do not require either of these assumptions. The difficulty, that only one עזרה is mentioned in Eze 43:17, is easily solved, if we consider that in Eze 43:15 only the height of the mount of God is given, and no breadth is mentioned as in the case of the עזרה in Eze 43:14. We may see from this that the mount of God had the same breadth or the same circumference as the upper עזרה (see r and s in the illustration). In that case the length and breadth of all the parts of the altar were given, when, in addition to the length and breadth of the hearth of God (t), those of one עזרה , and that the lower, were given, as this alone was longer and broader than the hearth of God and the mount of God; whereas the length and breadth of the upper עזרה were identical with those of the circumference of the mount of God.

The altar, therefore, upon the upper surface, the hearth of God, was a square, of twelve cubits in length and breath. The mount of God and the upper enclosure had the same length and breadth. The lower enclosure, on the other hand, were fourteen cubits long and broad; and the support, finally, without the moulding, was sixteen cubits in length and breadth. The height of the altar was as follows: the support, with the moulding, a cubit and a half; the lower enclosure, two cubits; the upper, four; and the mount of God, with the hearth, also four cubits in height; whereas the altar in Solomon's temple was ten cubits high, and at its lower basis twenty cubits long and broad (2Ch 4:1). - The description closes in Eze 43:17 with an allusion to steps, which the altar of Ezekiel had upon the eastern side; whereas, in the case of the tabernacle, steps were not allowed to be placed by the altar (Exo 20:23). The form פּנות is taken by Kimchi as a noun. Others regard it as an infin. nominasc .; whilst Hitzig proposes to point it as a participle פּנות .

Keil-Delitzsch: Eze 43:18-27

Consecration of the Altar

Eze 43:18. And he said to me, Son of man, Thus saith the Lord Jehovah, These are the statutes of the altar in the day when it is erected, to offer burnt-offerings upon it, and to sprinkle blood thereon. Eze 43:19. Thou shalt give to the priests of the tribe of Levi who are of the seed of Zadok, who draw near to me, is the saying of the Lord Jehovah, a bullock, a young ox, for a sin-offering. Eze 43:20. And thou shalt take of its blood, and put it upon is four horns, and upon the four corners of the enclosure, and upon the moulding round about; and so absolve and expiate it. Eze 43:21. And thou shalt take the bullock of the sin-offering, and burn it at the appointed place of the house, outside the sanctuary. Eze 43:22. And on the second day thou shalt offer a faultless he-goat for a sin-offering, that they may absolve the altar, as they absolved it with the bullock. Eze 43:23. When thou hast completed the absolution, thou shalt offer a bullock, a young ox, without fault, and a faultless ram of the flock; Eze 43:24. And shalt bring them before Jehovah, and the priests shall throw salt upon them, and sacrifice them as burnt-offering to Jehovah. Eze 43:25. Seven days shalt thou offer a sin-offering goat daily and a bullock, a young ox, and a ram of the flock without fault shall they prepare. Eze 43:26. Seven days shall they expiate the altar, and cleanse it, and fill its hand. Eze 43:27. And when they have completed these days, it shall come to pass on the eighth day and henceforward, that the priests place your burnt-offerings and your peace-offerings upon the altar, and I will accept you with delight, is the saying of the Lord Jehovah.

As the altar of the tabernacle and that of Solomon's temple were consecrated before they were used (Lev 8:11, Lev 8:15, Lev 8:19, Lev 8:33; 1Ki 8:62-66; 2Ch 7:4-10), and God commanded and regulated this consecration of the altar of the tabernacle (Exo 29:10.), so also is the altar of burnt-offering in the new sanctuary to be consecrated before it is used. This command is given to Ezekiel, and the consecration enjoined upon him, not as the representative of the nation, but as a prophet, upon whom, as is frequently the case in the prophetical narratives, those things are said to be enjoined, which are to be set in operation through his proclamation. This commission is given to him, however, for the day (the time) when the altar will be made or restored, from which alone we may see that the execution of the command belongs to the future, in which the temple shown him in the spirit is to be erected, and that it will take place in a manner corresponding to the realization of the temple; so that we cannot infer from this command alone that the reference is to the building of a temple and altar of stone, metal, and wood. חקּות are not the regulations prescribed for the altar service generally, but simply those relating to its consecration. If we compare these with the account of the consecration of the altars of the earlier sanctuaries, we find that no detailed description is given of the consecration of the altar of Solomon's temple, but that it is simply stated that it lasted seven days (2Ch 7:9). The consecration of the altar of the tabernacle lasted just the same time (Exo 29:37; Lev 8:33). And the same period is appointed here (Eze 43:26). But the consecration of the altar of the tabernacle was associated with the consecration of the priests. Here, on the contrary, the existence of the priesthood is presupposed, and only the altar is consecrated. The consecration of the Mosaic altar commenced with the anointing of the altar and all its utensils, by the sprinkling of it seven times by Moses with the holy anointing oil, for the purpose of sanctifying it (Lev 8:11). Here, on the other hand, nothing is said about the anointing of the altar; only the absolving of it by sacrifice is mentioned, which followed the anointing in the case of the Mosaic altar. At the altar in the tabernacle Moses performed the whole act of consecration, as the mediator of the covenant, the anointing as well as the preparation of the sacrifices. Here, however, the priests already consecrated for their service are to complete the sacrificial ceremony. It is true that the expressions used in Eze 43:20, "take of its blood,"etc., and in Eze 43:21, "take the bullock of the sin-offering,"etc., apparently indicate that the prophet was to perform the sprinkling of the blood and the burning of the sin-offering. But it is obvious that this is only to be understood as signifying that he was to do it through the medium of the priests, i.e., was to enjoin the performance of it upon them, from the use of the plural הטּאוּ in Eze 43:22 : "they shall absolve the altar, as they have absolved it with the bullock."It is not all the priests of the tribe of Levi however, who are to perform this service, but simply those of the family of Zadok, who alone are selected in the new temple for specifically priestly service (cf. Eze 40:46 and Eze 44:15.).

The sacred ceremony commences with the offering of a young ox as a sin-offering; Eze 43:19, Eze 43:20, as in Lev 8:14, compared with Exo 29:1, Exo 29:10. The blood of the ox is to be put upon the four horns and the four corners of the enclosure, and upon the moulding below it round about; and the flesh is to be burned at an appointed place outside the sanctuary. For the article in הפּר החטּאת (Eze 43:21), see Ewald, §290 b . The pouring out of the blood - that was not used for smearing the places indicated - at the foot of the altar is not mentioned, nor the burning of the fat portions of the sacrifice upon the altar. We cannot infer, from the omission of the latter circumstance, that the fat was not consumed upon the altar, but was burned, with the flesh, skin, and bones of the animal, outside the sanctuary, as Kliefoth supposes. Without the burning of certain definite portions of the victim upon the altar, the slaughtering of the animal would not have been a complete sacrifice at all; the smearing of the blood upon the altar would not have sufficed for this. And the fact that in Eze 43:21 the command is given, "take the bullock and burn it,"does not prove that the animal was to be burned along with those fat portions which were to be consumed upon the altar in the case of every sin-offering. In Lev 8:17 also, את־הפּר stands in the place of את־בּשׂר הפּר , Exo 29:14. Ezekiel generally presupposes that the sacrificial ritual is well known, and therefore mentions only those points in which deviations from the ordinary ritual took place in connection with this sacrifice, such as the sprinkling of the blood, because the blood was to be smeared on particular parts of the altar, and the burning of the flesh, on account of the place where this was to be done. In the case of the burnt-offering in Eze 43:23, no directions are given concerning the ceremonial; because this was to be in conformity with the standing ritual, with the exception of the sprinkling with salt, which was not to be performed in the same manner as in the ordinary sacrifices. The burning is to take place בּמפקד , outside the sanctuary. מפקד is a place commanded or appointed; and מפקד is a place in the temple set apart for that purpose. It follows from this that the place in question, since it belonged to the house, i.e., to the temple, is to be sought for within the square of five hundred cubits in extent, which was covered by the temple and its courts; and at the same time that it was outside the מקדּשׁ , i.e., upon a spot which did not form part of the sanctuary in the stricter sense of the word. Kliefoth therefore thinks of a spot within the gizrah (Eze 41:12), the name of which implies that the space which it covered did not belong to the true מקדּשׁ . This view is the most probable one; whereas Ewald's conjecture, that the place intended is the locality of the sacrificial kitchens of the priests described in Eze 46:19, is decidedly erroneous, as these kitchens, which were set apart for the cooking of the holy sacrificial flesh to be eaten by the priests alone, were certainly reckoned as forming part of the מקדּשׁ . - Eze 43:22. On the second day, a he-goat was to be brought for a sin-offering, and the altar was to be cleansed from sin with this just as with the bullock on the first day; which implies that the same ceremonial was to be observed with this sacrifice as with that of the sin-offering.

After the completion of the expiation a burnt-offering was to be presented to the Lord of a bullock and a ram (Eze 43:23 and Eze 43:24). There is a difference of opinion as to the meaning of בּכלותך in these verses. Hitzig and Kliefoth suppose that the expiation was only completed on the second day, with the offering of the he-goat as a sin-offering. They both of them lay stress upon the fact that, on the one hand, in Eze 43:23 and Eze 43:24 the offering of the burnt-offering is mentioned on the second day, and not on the first day also; and on the other hand, in Eze 43:25, for the seven days of consecration, only the preparation of a he-goat for the sin-offering and the preparation of the two animals appointed for the burnt-offering are mentioned. Hitzig also adduces the fact that in Eze 43:26 there is no further reference to חטּא , but simply to כפּר and טהר , and draws the conclusion from this, that the sin attaching to the altar was removed with two sin-offerings on two days, and then through seven days further by means of burnt-offerings the anger of God which followed the sin was appeased ( כפּר ), and the uncleanness or profane character of the altar was expunged ( טהר ), so that the seven days of Eze 43:25 are not to be dated from Eze 43:19 onwards. According to this view, the consecration of the altar lasted nine days, and not seven, and the eighth day mentioned in Eze 43:27 would really be the tenth day, reckoning from the commencement of the consecration. To carry out this view, Hitzig is obliged to erase not only the וכפּרתּהוּ of Eze 43:20, but also the first half of Eze 43:25 as glosses; a fact which carries its condemnation with it, as even the Septuagint furnishes no warrant for the erasure of Eze 43:25 . Moreover, the distinction which Hitzig draws between חטּא on the one hand, and כּפּר and טהר on the other, is quite erroneous. Purification ( טהר ) is never mentioned in the law as the effect produced by a burnt-offering. A sin-offering followed by a burnt-offering is invariably prescribed for the removal of uncleanness; for "reconciliation and purification take place through the absolution effected by the sin-offering; and to such a sin-offering and its purifying operation the burnt-offering is then added to secure the good pleasure of God for that which has been already cleansed"(Kliefoth).

But we cannot regard even Kliefoth's view as well founded, namely, that on the first day a sin-offering alone was presented, and it was only from the second day onwards that a sin-offering and burnt-offering were presented, and this lasted for seven days, so that the consecration of the altar continued fully eight days, and on the ninth day (not the eighth, as stated in Eze 43:27) the regular use of the altar commenced. Kliefoth bases this conclusion principally upon the fact that Eze 43:19-21 attribute only the sin-offering of a bullock to the first day; and that, on the other hand, Eze 43:25 and Eze 43:26 extend in all its details to seven days the very same ceremony as Eze 43:22-24 assign to the second day, whereas they do not contain a syllable to the effect that the sin-offering of the bullock was to be repeated every day, or that the sacrifices described in Eze 43:22-24 were also to be offered on the first day. The sinew of this demonstration consists in silentio , therefore; and this precarious basis of argument crumbles here, as in most other cases, as is evident from the words of Eze 43:26 : "seven days shall ye reconcile the altar, and purify it."This perfectly general statement, which is not connected with Eze 43:25 by any Vav copul. , or placed in subordination to it, affirms in the clearest manner that the consecration of the altar was to last seven days, neither more nor less; so that if these seven days are to be reckoned from the second day, the sin-offering of the bullock upon the first day must be deprived of its reconciling and purifying worth, in direct contradiction not only to Eze 43:20, according to which the altar was to be absolved and reconciled through the sin-offering of the bullock to be offered on the first day, but also to Eze 43:22, according to which they were to absolve the altar by the sin-offering of the he-goat, in just the same manner as they had absolved it by the sin-offering of the bullock (on the first day). To take the כּפּר and מהר in Eze 43:26 merely as the effect produced by the sacrifices mentioned in Eze 43:25, renders the שׁבעת standing at the head of Eze 43:26 an impossibility. Unless, therefore, we would impose upon the words of the prophet a gross contradiction, we must lay no stress either upon the fact that in Eze 43:23 the offering of the burnt-offering is not mentioned till after the direction concerning he sin-offering to be presented on the second day, or upon the circumstance that in Eze 43:25 the he-goat is mentioned as a sin-offering for all the seven days, and no allusion is made to the fact that the sin-offering of the first day was a bullock. The former (the reference to the burnt-offering after the sin-offering of the second day) may be explained very simply, on the ground that the sin-offerings of the first two days are mentioned one after the other, because different animals were prescribed for the purpose, and then, first, the burnt-offerings, which were the same for every day. And it is obvious that the explanation is to be sought for in this formal arrangement, and not in the fact that only a sin-offering without a burnt-offering was to be presented on the first day, and consequently that the expression "on the second day"refers solely to the sin-offering of that day, from the words בּכלותך מחטּא in Eze 43:23; since מחטּא cannot be understood in a different sense from that which it bears in Eze 43:22 , the clause immediately preceding, i.e., must not be restricted to the sin-offering of the second day, but must be taken as referring to the sin-offerings of both the first and second days. The meaning of the words is therefore this: when the absolution by means of the sin-offering on the first and on the second day is ended, then shalt thou bring a burnt-offering. But if this is the meaning of the words, the offering of the burnt-offering prescribed in Eze 43:23 does not fall so exclusively under the definition of time contained in the words "on the second day,"as to warrant our assigning it to the second day alone, and concluding that no such offering was presented on the first day. There was no necessity for Ezekiel to express himself more clearly on this point, as there was no fear of any misunderstanding on the part of those who were acquainted with the law; since every Israelites who had been instructed in the law knew full well that no sin-offering could ever be presented without being followed by a burnt-offering, that in fact the burnt-offering was indispensable to the accomplishment of the כּפּרה , for which the sin-offering was presented. And in Eze 43:25 also, Ezekiel had no occasion to fear that the somewhat loose expression, "seven days shalt thou prepare a he-goat sin-offering for the day,"would be misunderstood; as he had already stated that a bullock was to be taken for the sin-offering of the first day, and the period of seven days was so universally prescribed in the law for every act of consecration which lasted more than one day, that he would have indicated in a clearer manner any deviation from this rule. We therefore regard the change of the seven days devoted to the consecration of the altar into eight as being just as groundless as that into nine, and adhere to the traditional explanation of these verses, namely, that the consecration of the altar lasted only seven days, and that on every one of these days a sin-offering and a burnt-offering were to be presented, the sin-offering on the first day being a bullock, and on the other days a he-goat, whilst the burnt-offerings were to consist on all seven days of a young ox and a ram.

With regard to the burnt-offering, the direction given, that the priests are to throw or pour ( השׁליך ), and not merely to strew or sprinkle, salt upon it, is to be regarded as significant. According to Lev 2:13, salt was to be added to every קרבּן (bloody or bloodless) sacrifice. The express allusion to the salting of these consecrating burnt-offerings, and also the choice of the verb השׁליך , point to a copious strewing with salt for the purpose of giving greater intensity to the force of these sacrifices. On the significance of salt in relation to the sacrifices, see the comm. on Lev 2:13. The ו attached to the Chetib וכפּרוּ in Eze 43:26 is to be explained from the fact that the definition of the time שׁבעת is placed at the head absolutely. There is something bold in the application of the expression מלּא יד to the altar; since this expression arose from the ceremony peculiar to the consecrating sacrifice of the priests, namely, that the fat and fleshy portions of this sacrifice, which were intended partly for consumption upon the altar, and partly as a heave-offering for Jehovah, were to be given into the hands of the priests to be consecrated for the purpose of investing them symbolically with the gifts, which they were to offer in part to the Lord in the altar fire in the fulfilment of their official duties, and to receive in part for their service (see the comm. on Lev 8:25-29). Filling the hand of the altar, therefore, is equivalent to providing it with sacrificial gifts, so that it should never be without them. In this sense the symbolical act was connected with the completion of its consecration as a place of sacrifice. The Keri ידו is incorrect, and ידו the proper reading; inasmuch as even at the consecration of the priests, when the sacrificial portions were placed in the hands of the priests, מלּא only is used, and not ידים (cf. Exo 29:9; Lev 21:10, etc.).

If we compare the directions given in the section before us concerning the consecration of the altar, with the consecration which was prescribed in Ex 29 for the altar of burnt-offering in the tabernacle, and was fully carried out according to Lev 8, we find the following points of difference: - (1) the anointing of the altar is wanting here; (2) at the consecration of the Mosaic altar a bullock (young ox) was prescribed as the sin-offering for all the seven days (Exo 29:36), in Ezekiel for the first day only, and a he-goat for the rest; (3) the blood of this sin-offering is smeared upon the horns of the altar in the former consecration (Exo 29:12; Lev 8:15), in the latter upon the horns and the corners of the walls, and upon the lower moulding round about; (4) the burnt-offering there consists in a ram every day, here in a bullock and a ram daily; (5) on the other hand, the ram offered as a sacrifice of consecration in the Mosaic ceremony, which was specially connected with the institution of the priests in their office, is omitted here, as the priests were already holding their office; so that the sacrifice of consecration might be said to be here absorbed into the burnt-offering. All essential differences therefore reduce themselves to the fact that in Ezekiel the anointing of the altar is wanting, and the sin-offering of the last six days is diminished by the selection of an inferior animal, in place of which the burnt-offering is considerably intensified by the demand of a bullock and a ram for this, the same thing being also indicated by the copious pouring of salt thereon. - For the symbolical meaning of these sacrifices, compare the commentary on Lev 8. - The consecration of the altar was completed in seven days; and from the eighth day onwards the priests were to offer the regular sacrifices upon it (Eze 43:27); whereas at the Mosaic consecration of the altar and priests, the constant altar service of the priests was still further inaugurated by a solemn sacrifice on the eighth day (Lev 9). Burnt-offerings and peace-offerings are mentioned in Eze 43:27 instar omnium as being the principal and most frequent sacrifices, whilst sin-offerings and meat-offerings are implied therein.

Constable: Eze 33:1--48:35

IV. Future blessings for Israel chs. 33--48

"This last major division of the book focuses on the restoration of Israel's blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her."⁴²⁸

"Chapters 33-39 comprise words of restoration and hope, and chaps. 40-48 present details of the restored community."⁴²⁹

Constable: Eze 40:1--48:35

C. Ezekiel's vision of the return of God's glory chs. 40-48

The Book of Ezekiel begins with a vision of God's glory (ch. 1), records the departure of God's glory (chs. 8-11), and ends with another vision of God's glory (chs. 40-48). This is the longest vision outside the Book of Revelation. This part of the book follows logically and chronologically from what has preceded. After receiving his divine commission as a prophet (chs. 1-3), Ezekiel pronounced oracles of judgment on Judah and Jerusalem for her sins (chs. 4-24). Before Jerusalem fell he also announced oracles of judgment against the foreign nations that had opposed Israel (chs. 25-32). Upon hearing of Jerusalem's fall, the prophet then relayed messages of hope for Israel explaining how God would fulfill His promises to bless the nation (chs. 33-48). The first group of these messages concerned Israel's restoration to the Promised Land (chs. 33-39). The second section in this part of the book concerns the Lord's return to His people and the changes associated with it that Israel would experience in the future (chs. 40-48). Ezekiel had announced that God would set His sanctuary in the midst of His people in the future (37:26-28). Now he revealed what it would look like and how it would function (chs. 40-46).

"Hope is the focus of these last nine chapters--hope in spite of the depressing realities of captivity in Ezekiel's day, hope based upon the revealed plan of God to move His people into a new age of blessing and close relationship to Himself."⁵⁰⁸

". . . Ezekiel's paradigm for the restored community put the rebuilt temple at the center of the new community."⁵⁰⁹

There are five parts to this revelation. The first one is a brief introduction of the vision that Ezekiel received (40:1-4). Then he described a temple complex (40:5-42:20), the return of God to His temple (43:1-9), worship that would follow in that temple (43:10-46:24), and accompanying changes that would take place in the Promised Land (chs. 47-48).

There have been several different conclusions about the interpretation of this section of the book that interpreters have reached as they have studied it. Four of the major view follow.⁵¹⁰

1. Some have felt that what Ezekiel predicted was fulfilled when the exiles returned and reestablished life in the land. However nothing that took place after the return from Babylon matched the details of these predictions. Neither the temple built under Zerubbabel's supervision nor the temple as expanded by Herod the Great looked like what Ezekiel described here. In fact, there has been no fulfillment of these predictions in any literal sense so far in history.

2. Others have interpreted this section spiritually; they have explained these predictions as fulfilled in a spiritual sense in the church. This approach also fails to explain the multitude of details such as the dimensions of various rooms in the temple complex. Ezekiel's guide was careful to make sure that the prophet recorded these details exactly (40:4). Also this view erroneously presupposes that the church replaces Israel in God's program and that all God's promises concerning a future for Israel find fulfillment in the church in a spiritual sense.

3. Still others believe these chapters describe a yet future, eschatological kingdom, but they do so only symbolically. These interpreters believe the measurements, for example, represent spiritual truth concerning the coming kingdom, but they do not look for a literal temple complex and worship. This view also overlooks the amount of detail, so much detail that one could almost use these chapters as general blueprints to build the structures in view. It also tends to blur the distinction between Israel and the church.

4. Many take this passage as a prophecy set in the apocalyptic literary genre that anticipates a literal fulfillment in the future. Some of the descriptions have symbolic significance as well as literal reality, and some teach spiritual lessons. Nevertheless the revelation concerns a future temple, worship, and physical changes in the Promised Land when Israel, not the church, dwells there securely (i.e., during the Millennium). This is the reading of the text that is most consistent with the rest of the book and the rest of Scripture.

The Apostle John referred to some of the things described in these chapters in connection with his description of the eternal state (life in the new earth after the destruction of the present earth; Rev. 21-22). Evidently some features of the millennial system of worship described here will carry over into the eternal state.

"Why did Ezekiel take so much space to describe the millennial temple? Here are two reasons: (1) The sanctuary was the visible symbol of God's presence among His people. The prelude to Israel's judgment began when God's glory departed from Solomon's temple in Jerusalem (Ezek. 8-11). The climax to her restoration as a nation will come when God's glory reenters the new temple in Jerusalem (43:1-5). (2) The new temple will become the visible reminder of Israel's relationship to God through His New Covenant. Since God gave detailed instructions for building the tabernacle to accompany His inauguration of the Mosaic Covenant (cf. Ex. 25-40), it is not unusual that He would also supply detailed plans for His new center of worship to accompany the implementation of the New Covenant. This temple will be the focal point for the visible manifestation of Israel's new relationship with her God."⁵¹¹

Constable: Eze 43:1-12

3. The return of God's glory to the temple 43:1-12

Having described the temple, God next revealed that He approved of it.

Constable: Eze 43:1-5

The vision itself 43:1-5

43:1-2 Ezekiel's guide next led him to the east gate in the outer wall. This was the wall of the millennial temple that he had been seeing and continued to see, not the wall of the Solomonic temple. There the prophet saw the glory of God approaching the temple from the east (cf. Deut. 33:2; Isa. 60:1-3). God's glory had departed from Solomon's temple when the Babylonians destroyed it (ch. 8; 10:4, 18-19; 11:22-25). It did not return when Zerubbabel rebuilt it or when Herod the Great remodeled it (cf. Hag. 2:7). But now the Lord was about to take up residence in His millennial temple.⁵³³ God's voice was as the sound of a mighty waterfall (powerful and majestic; cf. 1:24; Rev. 1:15; 14:2), and His glory illuminated the land as it passed over it (cf. Exod. 34:29-30, 35; Mark 9:3; 2 Cor. 4:6; Rev. 1:16; 18:1).

43:3 This vision reminded Ezekiel of the vision of God that he had seen by the river Chebar (1:3), when he saw God coming to judge Jerusalem (cf. 1:4-28; 9:1, 5; 32:18). He responded by prostrating himself before the Lord again (cf. 1:28; 3:23).⁵³⁴

43:4-5 Yahweh's glory entered the temple through the east gate, the same gate through which Ezekiel had formerly seen it leave the city. The Holy Spirit transported Ezekiel in his vision to the inner court, and there he saw that God's glory had filled the temple (cf. Exod. 24:9-17; 34:29-30; Luke 2:8-10). Similarly the glory of God had come upon and filled the tabernacle at its dedication (Exod. 40:34-35) and Solomon's temple at its dedication (1 Kings 8:10-11; 2 Chron. 5:13-14; 7:1-3).

Constable: Eze 43:6-12

The significance of the vision 43:6-12

43:6 The prophet heard someone speaking to him from the temple, and there was a man, probably Ezekiel's guide, standing beside him (cf. 1:16).

43:7-8 The one speaking from the temple, undoubtedly the Lord, told Ezekiel that the temple was His throne, the place where He would rest His feet (take up residence) and live among the Israelites forever (cf. 1 Kings 8:12, 13, 27; 1 Chron. 28:2; Ps. 99:5; 132:7; Isa. 66:1; Jer. 3:17; 17:12). He announced that the Israelites and their leaders would no longer defile His holy reputation (cf. 39:7). They had done this by their religious prostitution and spiritual unfaithfulness to Him and by burying some of their kings too close to the temple precincts (cf. 1 Kings 21:18, 26). They had built their defiling graves too close to the temple, with only a wall between, not allowing some distance between them in view of God's holiness. The Israelites had formerly defiled His name by their sinful acts that were abominable to God (cf. 8:1-18). That was the reason He had burned them in judgment; He had been angry with them.

43:9 If the Israelites would put away their harlotry (physical and spiritual) and would refrain from burying their dead too close to holy ground, the Lord promised to dwell among them forever.

43:10-11 The Lord instructed Ezekiel to describe the temple that he had seen in his vision to the Israelites. It would so impress them with the glorious future that God intended to give them that they would feel ashamed of their iniquities. They should examine the plans of the future temple carefully because they would inspire obedience in the people. If the exiles responded positively to Ezekiel's revelation, they should study the vision carefully and conform to the instructions that accompanied it. Ezekiel was about to receive information about what the Israelites should do; so far the vision dealt with what they would see.

43:12 The overriding lesson of the vision was that holiness was to permeate everything connected with the future of the mountain-top temple.

Constable: Eze 43:13--47:1

4. The temple ordinances 43:13-46:24

Instructions (statutes) designed to maintain holiness in the new temple follow. The Lord specified how His people were to construct the new altar to accommodate sacrifices (43:13-17) and how they were to dedicate it (43:18-27). He revealed how they were to use the temple (44:1-9), how the priests were to function (44:10-31), and how the sacred land district was to be used (45:1-8). An exhortation to Israel's leaders forms the center of this section (45:9-12). The rest of it contains instructions for the worship leader (45:13-46:18) and directions for the use of the priests' kitchens (46:19-24).

"The existence of the millennial temple and the reinstatement of the sacrificial system [though not the reinstatement of the Mosaic Covenant] is not only understandable but predictable. Ezekiel's vision of a restored sacrificial system was really not so amazing after all. The millennium will afford Israel the opportunity for the first time in its history to use the symbols of their covenant with Jesus as Messiah in view. It will be their first time to be a kingdom of priests and a holy nation showing forth to the world the redemptive work of Yahweh in the person of Jesus Christ the Messiah (Isa 53:7; 61:1-3; Zech 4:1; John 1:29; Acts 8:32-35; 1 Pet 1:19; Rev 7:13-14; 5:9; 13:8; 15:3)."⁵³⁵

Constable: Eze 43:13-17

The altar of sacrifice 43:13-17

Some scholars view this section as the central one in chapters 40-48.⁵³⁶ The altar was at the very center of the whole temple complex, and it was the centerpiece of the system of worship represented in the new temple complex.

43:13 The altar of sacrifice in the middle of the inner court, in front of the entrance to the temple proper, stood on a foundation (base) that was one long cubit thick (about 21 inches). The base extended beyond the first tier of the altar above it one cubit on all four sides. On the very outside edges of the base, a curb one span high (about nine inches) served to form a gutter around the altar. Evidently this gutter collected and channeled away the blood that flowed down the sides of the altar.

43:14 The square altar rose above its foundation in three tiers, the largest one below, the next largest one above it, and the smallest one on top. The first, largest stage was two cubits high and one cubit smaller than the foundation on each of its four sides. The second tier was four cubits high and one cubit smaller than the first tier on each of its four sides.

43:15-16 The third tier, which formed the altar hearth, the very top of the altar, was also four cubits high. Four horns stood on the top of the altar, one at each corner undoubtedly, symbolizing strength. This tier, the hearth, was 12 cubits (20 feet) wide on each side.

43:17 The second tier was 14 cubits square. It too had a curb around its upper edge that formed a gutter, and that curb was half a cubit high (cf. v. 13). There were to be steps up to the altar from the east.⁵³⁷ The total size of this altar was about 32 feet square at the bottom, 20 feet square at the top, and 20 feet high. Solomon's brazen altar had been smaller (cf. 2 Chron. 4:1). This design made this altar resemble a small ziggurat.

Constable: Eze 43:18-27

The cleansing of the altar 43:18-27

43:18 The Lord told Ezekiel what to do when the construction of the altar was complete.⁵³⁸ The purpose of this altar was to receive the burnt offerings that people would bring to the Lord and to receive the blood of those animal sacrifices.

"The offerings presented thereon were meant to be memorials, much as the Lord's Supper is no efficacious sacrifice but a memorial of a blessedly adequate and all-sufficient sacrifice for all time. Thus, whereas the sacrifices of the Old Testament economy were prospective, these are retrospective."⁵³⁹

43:19-21 Ezekiel was to give to one of the priests that would serve in this sanctuary, a priest from the honored line of Zadok (cf. 40:46; 44:15; 1 Kings 2:35), a young bull for a sin offering. He was to smear some of the bull's blood on the four horns of the altar and on the four corners of its second tier (cf. Exod. 29:12). This would cleanse the altar and make atonement for it (i.e., purify it).⁵⁴⁰ Similar ceremonies had taken place to cleanse the tabernacle and Solomonic temple altars (cf. Exod. 29:36-37; Lev. 8:14-17; 2 Chron. 7:9). Ezekiel was to burn the remainder of this bull outside the inner court (cf. Lev. 8:17).

"Cleansing was needed because everything associated with man partook of sin and therefore needed to be cleansed, especially if it was to be used in the worship of the Lord."⁵⁴¹

43:22-24 The next day Ezekiel was to offer a ram that was free of blemishes as a sin offering. This also was part of the seven-day ritual necessary to cleanse the altar. Then he should present another bull and another ram, equally blemish free, in the inner court. The priest was to throw salt on them, slay them, and offer them as burnt offerings. Salt was an agent of purification and preservation that was often used symbolically (cf. Lev. 2:13; Num. 18:19; 2 Chron. 13:5; Mark 9:49).

43:25-26 On each of the seven days Ezekiel was to prepare a goat for a sin offering and a young bull and a ram as burnt offerings. These sacrifices also had to be without blemish, and they would make atonement and purify the altar. This seven-day ceremony would consecrate the altar for service (cf. Exod. 29:36-37).

43:27 After the completion of this consecration ceremony, from the eighth day onward, the priests were to offer burnt and peace offerings on this altar. The Lord promised to accept the worship of His people if they followed this procedure.

"Although all the offerings of Leviticus are not detailed here, it is considered by some that they are implied, and they may well be. Prospectively they all pointed to Christ, so this would be in keeping with that truth in the retrospective sense."⁵⁴²

Most premillennialists believe that the millennial sacrifices will be memorials of Christ's sacrifice and will have nothing to do with removing sin.⁵⁴³ However, some premillennialists argue that since Christ will be personally present on earth during the Millennium, these sacrifices may really purge sins, the sins of believers.⁵⁴⁴ Now we confess our sins and receive forgiveness (1 John 1:9), but now Christ is not present on earth. When He is personally present and in closer contact with His people, it may take more than just confession to secure cleansing. This may be a correct explanation for the presence of sacrifices in the Millennium, but it seems impossible to be dogmatic about that now. A third view is that the sacrifices are not literal, but that Ezekiel was describing worship in the future in terms and forms that he and his original hearers knew.⁵⁴⁵

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 43 (Chapter Introduction)

Overview

Eze 43:1, The returning of the glory of God into the temple; Eze 43:7, The sin of Israel hindered God’s presence; Eze 43:10, The prophet exhorts them to repentance, and observation of the law of the house; Eze 43:13, The measures, Eze 43:18. and the ordinances of the altar.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 43 (Chapter Introduction)

CHAPTER 43

The glory of God returneth into the temple, Eze 43:1-6 . God promiseth to dwell there, if the people will put away their sins, Eze 43:7-9 . In order to incite them to repentance, the prophet showeth them the model and law of the house, Eze 43:10-12 . The measures of the altar, Eze 43:13-17 . The ordinances thereof Eze 43:18-27 .

After that the measuring of the temple was finished,

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 43 (Chapter Introduction)

The prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old Testament services. In this chapter we have, I. Possession taken of this temple, by the glory of God filling it (Eze 43:1-6). II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of worship, and their abandoning idols and idolatry (Eze 43:7-12). III. A description of the altar of burnt-offerings (Eze 43:13-17). IV. Directions given for the consecration of that altar (Eze 43:18-27). Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 43 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 43

The temple or house of God being measured, the worship of God in it is pointed out and observed in this and the following chapter; and which, though evangelical, is expressed in the language of the Old Testament. An account is given of the glory of the Lord returning to the house, and the way he did, and his taking possession of it, which the prophet was favoured with a view of, Eze 43:1, a promise is made of his continuance there, provided his people behaved as they should, Eze 43:6, an order is given to the prophet, to show them the form and fashion, the laws, orders, and ordinances of the house to them, to be observed by them, Eze 43:10, then follows the measuring of the altar of burnt offerings; which, though measured before in chapter forty, the dimensions are here given, Eze 43:13, and the chapter is concluded with directions about the consecration of it, Eze 43:18.