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Ezekiel 41:22
Verse
Context
The Interior Structures
21The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar. 22There was an altar of wood three cubits high and two cubits square. Its corners, base, and sides were of wood. And the man told me, “This is the table that is before the LORD.”
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The altar of wood - This was the altar of incense, and was covered with plates of gold.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Altar of Burnt-Offering in the holy place (see Plate III n). "The abrupt style of writing is still continued." The altar wood for the altar was of wood three cubits high; its length, i.e., the expanse of the wall from one corner to the other, was two cubits; the breadth (thickness), which is not expressly mentioned, was the same, because the square form is presupposed from the shape of this altar in the tabernacle and Solomon's temple. Under the term מקצעותיו, its corner-pieces, the horns projecting at the corners, or the horn-shaped points, are probably included, as the simple mention of the corners appears superfluous, and the horns, which were symbolically significant features in the altar, would certainly not have been wanting. There is something strange in the occurrence of וארכוּ before and along with קירות, as the length is already included in the walls, and it would not be appropriately said of the length that it was of wood. ארכוּ is therefore certainly a copyist's error for אדנוּ, ἡ βάσις αὐτοῦ (lxx), its stand or pedestal. The angel describes this altar as the "table which stands before Jehovah" - in perfect harmony with the epithet already applied to the sacrifices in the Pentateuch, the "bread (לחם) of God," though not "because the altar table was intended to combine the old table of shewbread and the altar of incense" (Bttcher). The table of shewbread is not mentioned any more than the candlestick and other portions of the temple furniture. - The altar of burnt-offering stood before Jehovah, i.e., before the entrance into the holy of holies. This leads in Eze 41:23. to the notice of the doors of the sanctuary, the character of which is also described as simply openings (פּתח), since the doorway had been mentioned before. delet דּלת signifies a moveable door, and the plural דּלתות, doors, whether they consist of one leaf or two, i.e., whether they are single or folding doors. Here the דּלתות in Eze 41:23 and Eze 41:24 (לדלתות) are folding doors; on the other hand, the first דּלתות in Eze 41:24 and דּלת ibid. are used for the wings of the door, and מוּסבּות for the swinging portions (leaves) of the separate wings. The meaning is this: the holy place (היכל) and the holy of holies (הקּדשׁ) had two folding doors (i.e., each of these rooms had one). These doors had two wings, and each of these wings, in the one door and in the other, had two reversible door-leaves, so that when going in and out there was no necessity to throw open on every occasion the whole of the wing, which was at least three or four cubits broad. There is no foundation for the objection raised by Kliefoth to the interpretation of להיכל ולקּדשׁ as signifying the holy place and the holy of holies; since he cannot deny that the two words are so used, היכל in Kg1 6:5, Kg1 6:17, Kg1 6:31, Kg1 6:33, and קדשׁ in Lev 16:2-3, etc. And the artificial explanation, "to the temple space, and indeed to the holy place," not only passes without notice the agreement between our verses and Kg1 6:31-34, but gains nothing further than a side door, which does violence to the dignity of the sanctuary, a passage from the side chambers into the holy place, with which Bttcher has presented Solomon's temple. - These doors were ornamented, like the walls, with figures of cherubim and palms. - Other remarks are added in vv. 25b and 26 concerning the porch in front of the holy place. The first is, that on the front of the porch outside there was עב אץ. The only other passage in which the word עב occurs in a similar connection is Kg1 7:6, where it refers to wood-work in front of the Ulam of Solomon's porch of pillars; and it cannot be determined whether it signifies threshold, or moulding, or threshold-mouldings. On the shoulders, i.e., on the right and left side walls of the front porch, there were closed windows and figures of palms. The cherubim were omitted here. - The last words of Eze 41:26 are very obscure. וצלעות הבּ may be taken in connection with the preceding clause, "and on the side-rooms of the temple," as there is no necessity to repeat the preposition in the case of closely continuous clauses (vid., Ewald, 351a); and the side-rooms not only must have had windows, but might also be ornamented with figures of palms. But if the words be taken in this sense, the עבּים must also signify something which presented, like the walls of the porch and of the side chambers, a considerable extent of surface capable of receiving a similar decoration; although nothing definite has hitherto been ascertained with regard to the meaning of the word, and our rendering "beams" makes no pretension to correctness.
Jamieson-Fausset-Brown Bible Commentary
table . . . before the Lord--the altar of incense (Eze 44:16). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.
John Gill Bible Commentary
The altar of wood was three cubits high, and the length thereof two cubits,.... This was the altar of incense, and was typical of Christ in his intercession and mediation. It was made of "wood"; that in the tabernacle of Moses was of shittim wood, a kind of cedar; and that in Solomon's temple was of cedar, Exo 30:1 and may signify the human nature of Christ, in which he mediates and intercedes; which is excellent as the cedars: fair and beautiful, strong, durable, and incorruptible: though its original is of the earth, as wood: or was made of a woman; of the earth, earthly; but produced without sin. This altar, both in the tabernacle and temple, was covered with gold; as it was fit it should be with some hard substance that would bear incense to be burned on it; and therefore was called the golden altar, Exo 30:3 and so the altar at which our Lord officiates as Mediator and Intercessor is called a golden one, Rev 8:3, which may denote the deity of Christ, that gives virtue to his mediation; or the glorification of his human nature in heaven, in which he ministers; and also the preciousness of his intercession, and the duration of it. The incense burnt on this altar may signify both the mediation of Christ, which is pure and holy, though for sinners; large and frequent, continually made, and very fragrant and acceptable; and the prayers of the saints which are offered up on this altar, which sanctifies them; and through the much incense, which perfumes them, whereby they ascend up to God, and are sweet odours to him, being fragrant and fervent, pure and holy. This altar in the tabernacle of Moses, and probably in the temple of Solomon, though its dimensions there are not given, was foursquare, Exo 30:2 very likely so was this; and indeed the Septuagint version adds, and the breadth two cubits; which, being the same with its length, made it foursquare; and so may point at the firmness, unchangeableness and perfection of this part of Christ's priesthood, his intercession, which is true of the whole of it, Heb 7:19 and it may be observed, that the altar here was a cubit longer, and a cubit broader, as well as a cubit higher, than the Mosaic one, Exo 30:2. Kimchi says this altar was not like to that which Moses or Solomon, or the children of the captivity, made; it was larger than any of them; which shows that the intercession of Christ our high priest is larger and more extensive than that of the priests under the law; they offered incense only for the people of Israel: but Christ, as he is the propitiation, so the advocate for Gentiles, as well as Jews; though not for the whole world of men, yet for the world of the elect; and of all blessings of grace and glory for them, Jo1 2:1 and, moreover, that under the Gospel dispensation there would be more praying souls, and more use made of the Mediator, of his name, blood, righteousness, sacrifice, and intercession; and a greater spirit of grace and supplication poured out, especially in the latter day; hence we read of Christ's much incense, Joh 16:23, and the corners thereof, and the length thereof, and the walls thereof, were of wood; that is, the horns that were at the four corners of it; and the top of it, which was its length and breadth; and the sides of it, called its walls, were all of wood, though covered with gold. The mystical sense of which has been given; only it may be observed, that the four corners or horns of it may denote the strength of Christ's intercession; and to which men have recourse, and lay hold on for their relief, even from all parts of the world, east, west, north, and south: and he said unto me, this is the table that is before the Lord; that is, either the altar before described is the table before the Lord, which he has spread, and where his people feed in his presence; the intercession of Christ being a feast to the faith of saints: or it may be, that the divine guide of the prophet, turning himself to the right hand of the altar, pointed to the table of shewbread, which stood in the same place; and said this or that which stands yonder is the table before the Lord; and which also was typical of Christ, the true bread that comes down from heaven, who is the food of his people; for quality, the finest of the wheat; for quantity, enough and to spare; for savour, such as gracious souls desire always to have; for duration, continual bread, set forth by priests, and only eaten by them; and, like that, bread of faces, as the shewbread is called (p); denoting the intercession of Christ, the Angel of God's presence; and who always appears in the presence of God for his people, bearing on him the names of the children of Israel, to which the twelve shewbread loaves answered. The "table" on which they were set signifies the communion saints have with Christ in his word and ordinances; which are called a feast, of which Christ is the sum and substance; and where, as at a table, he sits and favours them with fellowship with himself; see Pro 9:2 The Jews (q) have an observation upon this text, that it begins with an altar, and ends with a table; and further observe, that, while the temple stood, the altar atoned for a man, but now a man's table atones for him: but this is not a man's table, but the Lord's table; and Christ the sacrifice held forth on this table does indeed atone for a man. (p) "panis facierum", Exod. xxv. 30. (q) T. Bab. Beracot, fol. 55. 1. Chagiga, fol. 26. 1. Menachot, fol. 97. 1.
Tyndale Open Study Notes
41:22 The only piece of furniture was an altar made of wood, the table that stands in the Lord’s presence. This is presumably where the bread of the presence was daily laid out by the priests before the Lord (Exod 25:30). The description of this table as an altar highlights the focus on sacrifice in Ezekiel’s Temple.
Ezekiel 41:22
The Interior Structures
21The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar. 22There was an altar of wood three cubits high and two cubits square. Its corners, base, and sides were of wood. And the man told me, “This is the table that is before the LORD.”
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The altar of wood - This was the altar of incense, and was covered with plates of gold.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Altar of Burnt-Offering in the holy place (see Plate III n). "The abrupt style of writing is still continued." The altar wood for the altar was of wood three cubits high; its length, i.e., the expanse of the wall from one corner to the other, was two cubits; the breadth (thickness), which is not expressly mentioned, was the same, because the square form is presupposed from the shape of this altar in the tabernacle and Solomon's temple. Under the term מקצעותיו, its corner-pieces, the horns projecting at the corners, or the horn-shaped points, are probably included, as the simple mention of the corners appears superfluous, and the horns, which were symbolically significant features in the altar, would certainly not have been wanting. There is something strange in the occurrence of וארכוּ before and along with קירות, as the length is already included in the walls, and it would not be appropriately said of the length that it was of wood. ארכוּ is therefore certainly a copyist's error for אדנוּ, ἡ βάσις αὐτοῦ (lxx), its stand or pedestal. The angel describes this altar as the "table which stands before Jehovah" - in perfect harmony with the epithet already applied to the sacrifices in the Pentateuch, the "bread (לחם) of God," though not "because the altar table was intended to combine the old table of shewbread and the altar of incense" (Bttcher). The table of shewbread is not mentioned any more than the candlestick and other portions of the temple furniture. - The altar of burnt-offering stood before Jehovah, i.e., before the entrance into the holy of holies. This leads in Eze 41:23. to the notice of the doors of the sanctuary, the character of which is also described as simply openings (פּתח), since the doorway had been mentioned before. delet דּלת signifies a moveable door, and the plural דּלתות, doors, whether they consist of one leaf or two, i.e., whether they are single or folding doors. Here the דּלתות in Eze 41:23 and Eze 41:24 (לדלתות) are folding doors; on the other hand, the first דּלתות in Eze 41:24 and דּלת ibid. are used for the wings of the door, and מוּסבּות for the swinging portions (leaves) of the separate wings. The meaning is this: the holy place (היכל) and the holy of holies (הקּדשׁ) had two folding doors (i.e., each of these rooms had one). These doors had two wings, and each of these wings, in the one door and in the other, had two reversible door-leaves, so that when going in and out there was no necessity to throw open on every occasion the whole of the wing, which was at least three or four cubits broad. There is no foundation for the objection raised by Kliefoth to the interpretation of להיכל ולקּדשׁ as signifying the holy place and the holy of holies; since he cannot deny that the two words are so used, היכל in Kg1 6:5, Kg1 6:17, Kg1 6:31, Kg1 6:33, and קדשׁ in Lev 16:2-3, etc. And the artificial explanation, "to the temple space, and indeed to the holy place," not only passes without notice the agreement between our verses and Kg1 6:31-34, but gains nothing further than a side door, which does violence to the dignity of the sanctuary, a passage from the side chambers into the holy place, with which Bttcher has presented Solomon's temple. - These doors were ornamented, like the walls, with figures of cherubim and palms. - Other remarks are added in vv. 25b and 26 concerning the porch in front of the holy place. The first is, that on the front of the porch outside there was עב אץ. The only other passage in which the word עב occurs in a similar connection is Kg1 7:6, where it refers to wood-work in front of the Ulam of Solomon's porch of pillars; and it cannot be determined whether it signifies threshold, or moulding, or threshold-mouldings. On the shoulders, i.e., on the right and left side walls of the front porch, there were closed windows and figures of palms. The cherubim were omitted here. - The last words of Eze 41:26 are very obscure. וצלעות הבּ may be taken in connection with the preceding clause, "and on the side-rooms of the temple," as there is no necessity to repeat the preposition in the case of closely continuous clauses (vid., Ewald, 351a); and the side-rooms not only must have had windows, but might also be ornamented with figures of palms. But if the words be taken in this sense, the עבּים must also signify something which presented, like the walls of the porch and of the side chambers, a considerable extent of surface capable of receiving a similar decoration; although nothing definite has hitherto been ascertained with regard to the meaning of the word, and our rendering "beams" makes no pretension to correctness.
Jamieson-Fausset-Brown Bible Commentary
table . . . before the Lord--the altar of incense (Eze 44:16). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.
John Gill Bible Commentary
The altar of wood was three cubits high, and the length thereof two cubits,.... This was the altar of incense, and was typical of Christ in his intercession and mediation. It was made of "wood"; that in the tabernacle of Moses was of shittim wood, a kind of cedar; and that in Solomon's temple was of cedar, Exo 30:1 and may signify the human nature of Christ, in which he mediates and intercedes; which is excellent as the cedars: fair and beautiful, strong, durable, and incorruptible: though its original is of the earth, as wood: or was made of a woman; of the earth, earthly; but produced without sin. This altar, both in the tabernacle and temple, was covered with gold; as it was fit it should be with some hard substance that would bear incense to be burned on it; and therefore was called the golden altar, Exo 30:3 and so the altar at which our Lord officiates as Mediator and Intercessor is called a golden one, Rev 8:3, which may denote the deity of Christ, that gives virtue to his mediation; or the glorification of his human nature in heaven, in which he ministers; and also the preciousness of his intercession, and the duration of it. The incense burnt on this altar may signify both the mediation of Christ, which is pure and holy, though for sinners; large and frequent, continually made, and very fragrant and acceptable; and the prayers of the saints which are offered up on this altar, which sanctifies them; and through the much incense, which perfumes them, whereby they ascend up to God, and are sweet odours to him, being fragrant and fervent, pure and holy. This altar in the tabernacle of Moses, and probably in the temple of Solomon, though its dimensions there are not given, was foursquare, Exo 30:2 very likely so was this; and indeed the Septuagint version adds, and the breadth two cubits; which, being the same with its length, made it foursquare; and so may point at the firmness, unchangeableness and perfection of this part of Christ's priesthood, his intercession, which is true of the whole of it, Heb 7:19 and it may be observed, that the altar here was a cubit longer, and a cubit broader, as well as a cubit higher, than the Mosaic one, Exo 30:2. Kimchi says this altar was not like to that which Moses or Solomon, or the children of the captivity, made; it was larger than any of them; which shows that the intercession of Christ our high priest is larger and more extensive than that of the priests under the law; they offered incense only for the people of Israel: but Christ, as he is the propitiation, so the advocate for Gentiles, as well as Jews; though not for the whole world of men, yet for the world of the elect; and of all blessings of grace and glory for them, Jo1 2:1 and, moreover, that under the Gospel dispensation there would be more praying souls, and more use made of the Mediator, of his name, blood, righteousness, sacrifice, and intercession; and a greater spirit of grace and supplication poured out, especially in the latter day; hence we read of Christ's much incense, Joh 16:23, and the corners thereof, and the length thereof, and the walls thereof, were of wood; that is, the horns that were at the four corners of it; and the top of it, which was its length and breadth; and the sides of it, called its walls, were all of wood, though covered with gold. The mystical sense of which has been given; only it may be observed, that the four corners or horns of it may denote the strength of Christ's intercession; and to which men have recourse, and lay hold on for their relief, even from all parts of the world, east, west, north, and south: and he said unto me, this is the table that is before the Lord; that is, either the altar before described is the table before the Lord, which he has spread, and where his people feed in his presence; the intercession of Christ being a feast to the faith of saints: or it may be, that the divine guide of the prophet, turning himself to the right hand of the altar, pointed to the table of shewbread, which stood in the same place; and said this or that which stands yonder is the table before the Lord; and which also was typical of Christ, the true bread that comes down from heaven, who is the food of his people; for quality, the finest of the wheat; for quantity, enough and to spare; for savour, such as gracious souls desire always to have; for duration, continual bread, set forth by priests, and only eaten by them; and, like that, bread of faces, as the shewbread is called (p); denoting the intercession of Christ, the Angel of God's presence; and who always appears in the presence of God for his people, bearing on him the names of the children of Israel, to which the twelve shewbread loaves answered. The "table" on which they were set signifies the communion saints have with Christ in his word and ordinances; which are called a feast, of which Christ is the sum and substance; and where, as at a table, he sits and favours them with fellowship with himself; see Pro 9:2 The Jews (q) have an observation upon this text, that it begins with an altar, and ends with a table; and further observe, that, while the temple stood, the altar atoned for a man, but now a man's table atones for him: but this is not a man's table, but the Lord's table; and Christ the sacrifice held forth on this table does indeed atone for a man. (p) "panis facierum", Exod. xxv. 30. (q) T. Bab. Beracot, fol. 55. 1. Chagiga, fol. 26. 1. Menachot, fol. 97. 1.
Tyndale Open Study Notes
41:22 The only piece of furniture was an altar made of wood, the table that stands in the Lord’s presence. This is presumably where the bread of the presence was daily laid out by the priests before the Lord (Exod 25:30). The description of this table as an altar highlights the focus on sacrifice in Ezekiel’s Temple.