Ezekiel 43

REVIEW QUESTIONS

What stood at the center of Old Testament worship? What is the New Testament altar? (See Hebrews 13:10.)

What were the horns of the altar?

To what two uses was the Old Testament altar put?

What was the significance of the burnt-offering? the peace-offering? the meal-offering? Why was salt sprinkled on the burnt-offering?

Why were the Levites demoted in privilege in Ezekiel’s Temple?

What restriction would be put on aliens in the new Temple age?

How were the Zadokite priests to be dressed when they served in the Temple? What is the significance of this dress?

What duties did Ezekiel envision being performed by priests in the new Temple age?

Why did God require such strict ritual regarding priests who contacted dead bodies?

Why would the Zadokite priests receive no inheritance?

In the new apportionment of Canaan who would possess the central section of the land?

What appeal does Ezekiel make to future rulers of Israel?

What responsibility would the prince have in reference to the Temple offerings?

What various festival days does Ezekiel mention in connection with the new age?

Why was the eastern gate of the Temple forever to remain shut?

What restrictions were placed on the prince in reference to the disposition of his property?

What is symbolized by the river which flowed forth from the Temple of God? What problems do literalists have in dealing with Ezekiel’s river?

How does the original apportionment of land to the twelve tribes differ from that described by Ezekiel?

What inheritance rights would aliens have in the new Canaan?

How is Ezekiel’s description of the new Jerusalem similar to that of John in Revelation?

Ezekiel 43:1-12

G. The Return of the Divine Glory 43:1-12

TRANSLATION

(1) Afterward he brought me to the gate, even the gate that looks toward the east: (2) and behold, the glory of the God of Israel came from the way of the east: and His voice was like the sound of many waters; and the earth shined with his glory. (3) And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. (4) And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. (5) And the Spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. (6) And I heard one speaking unto me out of the house; and a man stood by me. (7) And he said unto me, Son of man, this is 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 forever; and the house of Israel shall no more defile My holy name, neither they, nor their kings, by their whoredom, and by the dead bodies of their kings in their high places; (8) in their setting of their threshold by My threshold, and their door-post beside My door-post, and there was but the wall between Me and them; and they have defiled My holy name by their abominations which they have committed: wherefore I have consumed them in My anger. (9) Now let them put away their whoredom, and the dead bodies of their kings, far from Me; and I will dwell in the midst of (hem for ever. (10) As for you, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. (11) And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the entrances thereof, and all the forms thereof and all the ordinances thereof, and all the forms thereof, and all the laws thereof; and write it in their sight; that they may keep the whole form thereof, and all the ordinances thereof, and do them. (12) This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.

COMMENTS

After he had witnessed the measuring of the outer wall, the interpreting angel brought Ezekiel back to the east gate of the Temple where he was privileged to witness an awe-inspiring scene (Ezekiel 43:1). Nineteen years earlier Ezekiel had seen the glory of God leaving the Temple by that east gate (Ezekiel 10:18-22; Ezekiel 11:22-24). Now the prophet sees the glory of God returning to sanctify the new structure as His holy dwelling. The roar of the cherubim in their flight sounded like the roar of many waters. The splendor of the divine presence illuminated the earth (Ezekiel 43:2). On two previous occasions Ezekiel had seen this vision of the throne-chariot once at his call by the river Chebar (chap. 1), and again when he saw in vision the destruction of Jerusalem (chaps. 8-11). The prophet attributes the destruction of Jerusalem to himself in Ezekiel 43:3 because he had prophesied it. Ezekiel was awestricken at the sight of the divine glory entering that eastern gate (Ezekiel 43:4).

After viewing the divine throne-chariot Ezekiel was whisked away into the inner court by the Spirit (cf. Ezekiel 2:2; Ezekiel 8:3). From that vantage point Ezekiel could see that the glory of God completely filled the Temple (Ezekiel 43:5). A man probably the interpreting angel of the previous Chapter s stood beside Ezekiel there. The voice of God could be heard from within the sanctuary (Ezekiel 43:6).

The voice from the Temple spoke of the significance of that new Temple. The former Temple had served as God’s footstool; His throne was in heaven (Isaiah 60:13; Psalms 132:7; Lamentations 2:1; 1 Chronicles 28:2). The new Temple would be the throne room of God as well as His footstool. There He would dwell with His people forever.

In the new Temple age the Israel of God would no longer defile God’s holy name by their disgusting harlotry, i.e., idolatry. In days gone by kings were buried in close proximity to the Temple, and their graves apparently became pagan high places where idolatrous rites were performed (Ezekiel 43:7). In the pre-exilic Jerusalem the royal palace abutted the Temple; only a wall separated the holy sanctuary from the royal palace. The abominations (idolatrous practices) of the palace defiled the Temple. This was the reason God had consumed them (Ezekiel 43:8).

The sanctity of the new Temple would be safe-guarded by a large area of outer and inner courts wherein the priests and other sacred personnel would dwell. Furthermore, in that new age the people of God would be dominated by a new spirit, one which abhorred idolatry. God can and will dwell forever in the midst of such a purified and regenerated people (Ezekiel 43:9).

A new commission is given to Ezekiel in Ezekiel 43:10. He is commanded to describe the Temple of his vision to his fellow exiles in all its particulars. This vision would, among other things, serve to remind those exiles of the 10SS of their former sanctuary. Their hearts would be filled with contrition as they contemplated the reasons why God allowed their former Temple to be destroyed. Ezekiel is to urge the exiles to note carefully every measurement of the structure. Thus they would learn the standard of God’s holiness which is clearly set forth in the structure and design of the Temple.

If the people appeared to be moved to repentance by Ezekiel’s Temple preaching he was to give them all the details concerning the new structure: the form of the house, i.e., the general appearance of the new Temple; the fashion of it, i.e., the various sections, chambers and cells; the gates and entrances; the ordinances of it, i.e., the function and use of the various parts of the Temple complex; the forms of it, i.e., the cherubim and palms which decorate it; and all the laws which regulated the use of that facility. All of this was to be written down publicly. The Jews were expected to keep the whole form of that Temple, i.e., remember the shape and design of the structure; and to implement the ordinances pertaining to those sacred precincts (Ezekiel 43:11).

One other detail is added about the future Temple in Ezekiel 43:12. Whereas Solomon’s Temple occupied the slope of a hill, the future Temple was to crown the summit. In comparison to the rest of Jerusalem which was considered holy, the Temple area would be considered most holy (Ezekiel 43:12).

Ezekiel 43:13-17

Chapter Nineteen

NEW WORSHIP IN A NEW LAND 43:13-48:35

Ezekiel’s lengthy symbolic portrayal of the Messianic age continues in Chapter s 43-48. The emphasis here is on the worship which will be such a prominent part of that new age, and on the glories of the Promised Land wherein that worship will be conducted.

I. THE VISION OF THE FUTURE WORSHIP 43:13-46:24

In this section Ezekiel focuses his attention on (1) the center of worship: the altar (Ezekiel 43:13-27); (2) the ministers of worship: the priests (Ezekiel 44:1 to Ezekiel 45:8); (3) the regulations concerning worship (Ezekiel 45:9 to Ezekiel 46:24).

A. The Center of Worship: The Altar 43:13-27

Ezekiel first describes the altar (Ezekiel 43:13-17), and then speaks at length about the dedication of that sacred spot (Ezekiel 43:18-27).

1. The measurements of the altar (43:13-17)

TRANSLATION

(13) And these are the measures of the altar by cubits: (the cubit is a cubit and a handbreadth:) the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar. (14) And from the bottom upon the ground to the lower ledge shall be two cubits, and the breadth one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the breadth a cubit. (15) And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns. (16) And the altar hearth shall be twelve cubits long by twelve broad, square in the four sides thereof. (17) And the ledge shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit round about; and the steps thereof shall look toward the east.

COMMENTS

The altar was mentioned previously in Ezekiel 40:47. It was located in the center of the inner court directly in front of the Temple entrance. The Hebrew terms used in Ezekiel 43:13-17 are obscure, and there is no unanimity among scholars about the dimensions and design of this structure. The following conclusions about the altar seem apparent:

1. The measurements of the altar are specified as being by the longer cubit.

2. The altar was built in three square stages, each with a side two cubits shorter than the stage below it. The sides of the three stages were twelve, fourteen and sixteen cubits long respectively.

3. The lowest stage of the altar was set upon a foundation platform. This foundation platform was set in the pavement of the court, its upper surface being apparently level with the surrounding pavement. A rim or border distinguished this foundation platform from the surrounding pavement.

4. The total height of the altar proper was ten cubits. The horns which projected upward another cubit were regarded as the most sacred part of the altar. Here the blood was smeared in the various sacrifices.

5. The hearth area where the sacrifices would be placed measured twelve by twelve cubits or 144 square cubits.

6. The approach to the altar was on the east side. Steps were forbidden in early altars (Exodus 20:24-26). The increased size of later altars made them a necessity.

Ezekiel 43:18-27

2. The dedication of the altar (43:18-27)

TRANSLATION

(18) And he said unto me, Son of man, thus saith the Lord GOD: These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. (19) You shall give to the priests the Levites that are of the seed of Zadok who are near unto Me, to minister unto Me, (oracle of the Lord GOD), a young bullock for a sin-offering. (20) And you shall take of the blood thereof, and put it on the four horns of it, and on the four corners of the ledge, and upon the border round about: and thus shall you cleanse it and make atonement for it. (21) You shall also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary. (22) And on the second day you shall offer a he-goat without blemish for a sin-offering; and they shall cleanse the altar, as they did cleanse it with the bullock. (23) When you have made an end of cleansing it, you shall offer a young bullock without blemish, and a ram out of the flock without blemish. (24) And you shall bring them near before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt-offering unto the LORD. (25) Seven days you shall prepare every day a goat for a sin-offering: they shall also prepare a young bullock and a ram out of the flock, without blemish. (26) Seven days shall they make atonement for the altar and purify it; so shall they consecrate it. (27) And when they have accomplished the days it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, (oracle of the Lord GOD).

COMMENTS

In the Old Testament worship system the altar was used two ways: (1) burnt offerings were offered on it; and (2) blood was smeared on it (Ezekiel 43:18). The altar would need to be consecrated in order to make it suitable for these two important functions.

Ezekiel is told to assign the various consecration functions to the Levitical priests[513] who were descendants of Zadok.[514] Non-Zadokites were debarred from priestly ministry for reasons which will be stated in the following chapter (Ezekiel 44:10).

[513] All priests were Levites, but not all Levites were priests. [514] Zadok was the first high priest in Solomon’s Temple.

On the first day of the dedicatory rites, Ezekiel was to give to the Zadokites a bullock to be used as a sin-offering (Ezekiel 43:19). The blood of that sacrificial beast was to be smeared on the four horns and also on the four corners of the (greater) ledge and the rim or border which surrounded the greater ledge. This shed blood would cleanse the altar and make atonement for it (Ezekiel 43:20). The remainder of the sacrificial bullock was to be burned in another, unspecified spot within the wall of the Temple mount (Ezekiel 43:21).

A he-goat was to be sacrificed on the second day of the dedicatory rites. The blood of the he-goat was to be sprinkled on the altar in the same manner as was done with the blood of the bullock. Thus the altar would be purified a second time (Ezekiel 43:22). Whole burnt offerings of a bullock and a ram were then to be offered on the purified altar. The whole burnt offering symbolized complete consecration in the Mosaic dispensation. Salt was to be sprinkled upon these burned offerings[515] by the priests (Ezekiel 43:23). This preservative may symbolize the everlasting covenant between God and His people.[516] These three sacrifices the goat, bullock and ram were to be repeated six more times during the dedicatory week (Ezekiel 43:25). By this means the new altar would be set apart for its sacred function[517] (Ezekiel 43:26). After these rites have been performed then the regular sacrificial service could begin. Burnt-offerings and peace-offerings[518] had as their primary aim acceptance by God. The devout and obedient worshipers of the new Temple era would find that acceptance with God (Ezekiel 43:27).

[515] Cf. Leviticus 2:13; Mark 9:49.

[516] Fisch, SBB, p. 300,

[517] The altar of the Tabernacle was consecrated by anointing (Exodus 30:28; Exodus 40:10) as well as with sacrificial blood (Leviticus 8:14 ff). The altar in Solomon’s Temple was consecrated by a seven day feast of burnt-offerings and peace-offerings (2 Chronicles 7:19).

[518] The peace-offering symbolized fellowship with God.