Ezekiel 43
ZerrCBCEzekiel 43 TEMPLE GLORY RETURN OF THE DIVINE GLORY Ezekiel 43:1-12 Ezekiel at the Eastern Gate (Ezekiel 43:1-4): 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) It was according to the appearance of the vision that 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 Kebar; and I fell upon my face. (4) The glory of the LORD came into the house by the way of the gate that faced east. After he had witnessed the measuring of the outer wall, the interpreting angel brought Ezekiel back to the eastern gate of the temple where the tour had begun (cf. Ezekiel 40:6). There he witnessed an awe-inspiring scene (Ezekiel 43:1). Nineteen years earlier Ezekiel had seen the glory of God leaving the temple by that eastern gate (Ezekiel 10:18-22; Ezekiel 11:22-24). The return of God’s glory is the ultimate sign of a new chapter in the relationship with his people.
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 Kebar (ch 1), and again when he saw in vision the destruction of Jerusalem (chs 8-11). The prophet attributes the destruction of Jerusalem to himself in Ezekiel 43:3 because he had prophesied Ezekiel was awe-stricken at the sight of the divine glory entering that eastern gate. The words the glory of the LORD came into the house “are the most significant that the prophet has uttered, for they give ultimate meaning to his entire life and ministry” (Ezekiel 43:4).
Ezekiel in the Inner Court (Ezekiel 43:5-9): The Spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. (Ezekiel 43:6) I heard one speaking unto me out of the house; and a man stood by me. (Ezekiel 43:7) 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 shall 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; (Ezekiel 43:8) 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. (Ezekiel 43:9) Now let them put away their whoredom, and the dead bodies of their kings, far from me; and I shall dwell in the midst of them forever. 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 chapters— stood beside Ezekiel there. Here the silence of the tour was broken for the fifth and last time.
The voice of God could be heard from within the sanctuary. The word from God is the climax of the temple tour (Ezekiel 43:6). The voice from within 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 serves as God’s throne, as well as his footstool. There He would dwell with His people forever.
In the new temple age, the Israel of God will no longer defile God’ s holy name by their disgusting whoredom, i.e., idolatry. In days gone by, kings were buried in close proximity to the temple. Contact with the dead produced ritual impurity (Numbers 5:2-4; Numbers 19:11-13). The new temple is insulated from such defilement (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. This was an intolerable infringement on the Lord’s space. The abominations (idolatrous practices) of the palace defiled the temple. This was the reason God had consumed these kings (Ezekiel 43:8).
The sanctity of the new temple is safeguarded by a large area of outer and inner courts. In these areas the priests and other sacred personnel dwell. When his people put away their whoredom (idolatry), God can dwell forever in their midst (Ezekiel 43:9). Instructions for Ezekiel (Ezekiel 43:10-12): 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. (Ezekiel 43:11) If they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof; the egresses and entrances, and all the forms thereof; all the ordinances, and all the forms thereof; and all the laws thereof. Write it in their sight; that they may keep the whole form thereof, and all the ordinances thereof, and do them. (Ezekiel 43:12) 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. A new commission is given to Ezekiel. He is commanded to describe the temple of his vision to his fellow exiles in all its particulars. His purpose in doing so was to cause them to be ashamed of their iniquities.
This vision serves to remind the exiles of the loss 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. The vision of God’s glory returning to the temple is a summons to commitment and loyalty. The exiles are to measure the pattern (ASV). The Hebrew term (toknit) is better translated proportion. The exiles are to measure the temple’s relationships and degrees of access. Thus they would learn the standard of God’ s holiness that is clearly set forth in the structure and design of the temple (Ezekiel 43:10).
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 thereof, i.e., the various sections, chambers and cells; the egresses (gates) and entrances; the ordinances thereof, i.e., the function and use of the various parts of the temple complex; the forms thereof, i.e., the cherubim and palms that decorate it; and all the laws that regulated the use of that facility.
Write it in their sight suggests that Ezekiel may have sketched out the temple plan (on the ground?) even as he described the details of it to the exiles. 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, when it became possible, 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. All of Jerusalem was considered holy; the temple area would be considered most holy (Ezekiel 43:12).
Ezekiel 43:10-12 is a bridge from the vision of the new temple and the cultic legislation to follow. The higher standards of these laws reflect the greater sanctity of the new temple. Ezekiel anticipates that the cultic ordinances shall be followed. This prevents any future departures of God’s glory from his temple. God permanently resides in his temple.CENTER OF WORSHIP: ALTAR Ezekiel 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). Altar Measurements (Ezekiel 43:13-17): 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. (Ezekiel 43:14) 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. (Ezekiel 43:15) The upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns. The altar hearth shall be twelve cubits long by twelve broad, square in the four sides thereof. 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. The altar was mentioned previously in 40:47. It was located in the center of the inner court, directly in front of the temple entrance. The arrangement of the Ezekiel’s altar is different from that of the Mosaic altar (Exodus 20:25-26).
The messianic temple has an altar of a new design (cf. Hebrews 13:10).
The Hebrew terms used in vv 13-17 are obscure. There is no unanimity among scholars about the dimensions and design of this structure. The following points are more or less clear:
The measurements of the altar are specified as being by the longer cubit. A handbreadth or span was half a cubit. The previously given temple measurements include only the ground plan. The altar measurements include height as well (Ezekiel 43:13). The altar was built on a base. 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 (Ezekiel 43:13-14 a). 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. The altar had a step-like appearance (Ezekiel 43:14-17). The total height of the altar proper was thirteen cubits. The horns that projected upward another cubit were regarded as the most sacred part of the altar. Here the blood was smeared in the various sacrifices (Ezekiel 43:15). The hearth area, where the sacrifices were placed, measured twelve by twelve cubits or 144 square cubits (Ezekiel 43:16). 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. Since the steps faced east, a priest on the steps would be facing west toward God’s throne. That is opposite the direction pagan priests faced while ministering (Ezekiel 43:17). Altar Dedication (Ezekiel 43:18-27) Cleansing (Ezekiel 43:18-22): 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. (Ezekiel 43:19) 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. (Ezekiel 43:20) 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. (Ezekiel 43:21) 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. (Ezekiel 43:22) 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. 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. Just as Moses carried out the consecration of the Israel’s first altar (Exodus 29:36-37; Exodus 40:9-11; Leviticus 16:18-19), so Ezekiel is to organize the consecration of the new altar. He is told to assign the various consecration functions to the Levitical priests who were descendants of Zadok. Non-Zadokites were debarred from priestly ministry for reasons that shall be stated in the following chapter (Ezekiel 44:10).
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, on the four corners of the (greater) ledge and on the rim or border that 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 walls 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).
Consecration (Ezekiel 43:23-27): 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. (Ezekiel 43:24) You shall bring them near before the LORD. The priests shall cast salt upon them, and they shall offer them up for a burnt-offering unto the LORD. (Ezekiel 43:25) 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. (Ezekiel 43:26) Seven days shall they make atonement for the altar and purify it; so shall they consecrate it. (Ezekiel 43:27) 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 shall accept you, (oracle of the Lord GOD). Whole burnt offerings of a bullock and a ram were to be offered on the purified altar. The whole burnt offering symbolized complete consecration. Salt was to be sprinkled upon these burned offerings by the priests (Ezekiel 43:23). This preservative may symbolize the everlasting covenant between God and his people.
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 functions (Ezekiel 43:26). After these rites had been performed, then the regular sacrificial service could begin. Burnt-offerings and peace-offerings had as their primary aim acceptance by God. The devout and obedient worshipers of the new temple era find that acceptance with God (Ezekiel 43:27).Ezekiel Chapter Forty-Three Verse 1
Here is a vision of the return of God’s glory to the Temple, corresponding in every way to the visions of the departing glory in Ezekiel 10-11 (Ezekiel 43:1-6). God cited the reprobacy of the priests as a hindrance and as a reason for leaving the Temple. God promised that his glory would dwell there forever (Ezekiel 43:7-12); but that promise was made to be absolutely contingent upon Israel’s holiness (Ezekiel 43:9-12). We also have the detailed measurements of the altar (Ezekiel 43:13-17), certain details on animals sacrificed, the sprinkling of the blood, the choice of animals, the days when sacrifices were to be offered, etc…The Return Of The Glory In earlier chapters we have seen how the Shekinah Glory, the uncreated light that rested above the mercy-seat, moved slowly from the temple of Solomon, rising from its place between the cherubim, passing on to the door of the temple, then on to the gate in the east and thence to the Mount of Olives, from which the prophet saw it ascending to heaven; all of which is distinctly typical of our blessed Lord’ s giving up of Israel when they knew not the time of their visitation. But that glory which departed is yet to return when Israel shall be restored to the Lord, and it is of this the present chapter treats. In vision the prophet sees the divine chariot, the glory which he had beheld by the river Chebar, now returning to take its place in the magnificent structure which he saw spread before him as he looked down from the top of the mountain. “ Afterward he brought me to the gate, even the gate that looketh toward the east. 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. 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. And the glory of Jehovah came into the house by the way of the gate whose prospect is toward the East. And the Spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house” -Ezekiel 43:1-5. Ezekiel was brought by the man with the measuring rod to the east gate, and there as he looked up he beheld the glory of the God of Israel coming from the way of the sunrising, and he heard a voice like the sound of many waters. So marvelous was the sight that the earth shone with the brilliance of the Shekinah. The prophet recognized it at once as the same glory which he had seen departing when God announced that the destruction of the city was near at hand. Reverently Ezekiel fell upon his face as a worshipper as he beheld the glory enter by way of the east gate, and then as he looked up he saw that it filled the entire house. “ And I heard one speaking unto me out of the house; and a Man stood by me. 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 for ever. 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; 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 Mine anger. 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 them for ever” -Ezekiel 43:6-9. A voice came from out of the house, and a Man hitherto unseen stood by Ezekiel. The voice announced, “ 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 for ever.” When the glory returns it will not be a question of whether the people themselves are deserving of blessing, but it will be a manifestation of the grace of God as set forth in the new covenant. The Lord Himself will see to it that the house of Israel shall never again defile His holy name nor bring dishonor upon His sanctuary by departing from Him and taking up with unclean and unholy practices. In that day His law will be written upon the hearts of His people so that they will delight to do His will. Idolatry will never again rear its hateful head in all the land of Palestine. No more will the priests of Baal and kindred systems set their thresholds by that of Jehovah as in the past when His house was often rendered unclean by the setting up of their images in or near to its courts. All this will be forever past, and God Himself will dwell in the midst of His people. “ Thou, 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. 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 egresses 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. 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” -Ezekiel 43:10-12. The tenth verse gives the real key to the entire vision, the reason for which God gave it. He said to Ezekiel, “ Thou, 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.” As they thus dwelt upon the glory they might be moved for the time being, and they would loathe themselves as they realized that their iniquities had separated between them and their God. If conscience were inactive, of course, all this would have no effect upon them. But. Jehovah said that if they were ashamed of all they had done, then the prophet was to make known the form of the house, and the fashion thereof, the exits and the entrances, and everything connected with the service and its laws, in order that they might yield glad-hearted obedience to all that God asked of them. It is noticeable that the law of the house was really the way of holiness, for we are told in ver. 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.” God makes Himself known to those who walk before Him in holiness and righteousness. We do not learn truth simply through the intellect; we learn it through the conscience. When the conscience is tender and responsive to the Word of God, then His truth is opened up to us in the power of the Holy Spirit, and we are enabled to understand His mind and find our delight in doing His will. So will it be with Israel when the many prophecies concerning their future regeneration shall have been fulfilled. The measures of the altar are given in the verses that follow: “ 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. 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. And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns. And the altar hearth shall be twelve cubits long by twelve broad, square in the four sides thereof. 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; and the bottom thereof shall be a cubit round about; and the steps thereof shall look toward the east” -Ezekiel 43:13-17. It is noticeable here that the altar is measured not by ordinary cubits but by a cubit and a span. The ordinary cubit was approximately the measure from a man’ s elbow to the tip of his fingers, about eighteen inches; the span added to it would make it about twenty-one or twenty-two inches. It is by this longer cubit that the altar is measured, as though to remind us that the work of the cross is not to be measured by man’ s standards but by those that God Himself appoints. The altar here is, of course, the altar of sacrifice; and it speaks of the work of the cross. It might seem as we read on in the chapter that sacrifices and offerings are to be presented to the Lord on this altar in millennial days, and, as we have mentioned previously, there have been many who have believed this in the past, and there are still numbers of very godly teachers who consider that the sacrifices will be reinstituted, but as memorials not as actually having any atoning value. It seems clear, however, that prior to the work of the cross there could be no other way of presenting that work prophetically than by directing attention to such offerings as the people understood, but when Christ fulfilled all the types on the cross and exclaimed, “ It is finished,” these sacrifices were done away forever, so that the ordinances of the altar which are spoken of in the closing verses of the chapter, all picture, I have no doubt, the way in which the people will enter into and appreciate the work of our Lord Jesus Christ when at last He is revealed to them. “ And he said unto me, Son of man, thus saith the Lord Jehovah: 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. Thou shalt give to the priests the Levites that are of the seed of Zadok, who are near unto Me, to minister unto Me, saith the Lord Jehovah, a young bullock for a sin-offering. And thou shalt take of the blood thereof, and put on the four horns of it, and on the four corners of the ledge, and upon the border round about: thus shalt thou cleanse it and make atonement for it. Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary. And on the second day thou shalt offer a he-goat without blemish for a sin-offering; and they shall cleanse the altar, as they did cleanse it with the bullock. When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
And thou shalt bring them near before Jehovah, and the priests shall cast salt upon them, and they shall offer them up for a burnt-offering unto Jehovah. Seven days shalt thou 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. Seven days shall they make atonement for the altar and purify it; so shall they consecrate it. 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, saith the Lord Jehovah” -Ezekiel 43:18-27. Everything here speaks of Christ as the burnt offering, who offered Himself without spot unto God, a sacrifice of a sweet-smelling savor. He is the true sin offering, who, though He was sinless, was made sin for us that we might become the righteousness of God in Him. Israel has never yet entered into the reality of this, but in that coming day they will see how Christ is the fulfilment of all these types, and so they will reach the place where, in holy fellowship with the Lord, they will enjoy Christ as the peace offering, who has brought God and man together, and made them as He has made those of us, both Jew and Gentile, who believe, to be accepted in the Beloved.
Ezekiel 43:1
Ezekiel 43:1. Ezekiel was not taken to this gate to see it measured this time. The building having been measured and hence officially “ checked,” it was ready for use and the prophet was brought here with this in view.
Ezekiel 43:2
Ezekiel 43:2, If there is any figurative significance in the east as being the direction from which the glory of God came, it is due to the fact that the sunlight comes from that point. This glory of God was destined to show itself in due time on behalf of His people, and it was to have its effect upon the great country that was holding the people of the Lord in subjection at the very time that Ezekiel was writing this.
Ezekiel 43:3
Ezekiel 43:3. When I came to destroy the city is correctly rendered in the margin, “When I came to prophesy that the city should be destroyed.” (See the comments on a like passage in Jeremiah 1:10.)
Ezekiel 43:4
Ezekiel 43:4. The glory of the Lord that came from the east entered even into the house that had been measured with the reed.
Ezekiel 43:5
Ezekiel 43:5. Ezekiel saw the glory of the Lord enter the house, and then he was transported into the inner court where he could behold the greatness of that glory, which was so great that it filled the house.
Ezekiel 43:6
Ezekiel 43:6. Ezekiel has reference to both the Lord and the man who has been doing the measuring. The latter stood by him and the Lord did the speaking.
Ezekiel 43:7
Ezekiel 43:7. This verse is a prediction that was to be fulfilled after the captivity had been completed. The land of Palestine with the temple in Jerusalem is that which Is referred to In the forepart of the verse. The personal location of the throne of God is in Heaven, but also wherever His worship is instituted the throne of the Lord is represented. That holy place had been defiled by the idolatry (spiritual whoredom) of Judah, but that was to be ended permanently by the 70-year captivity. See the historical note on this subject at Isaiah 1:25 in volume 3 of this Commentary. Carcases is from PEUER, which Strong defines, “A carcase (as limp), whether of man or beast; figuratively an idolatrous image.” This Indicates that the idolatrous people of Judah may have represented their corrupt devotions by buying some images of their gods in the high places where they had the altars erected.
Ezekiel 43:8
Ezekiel 43:8. The gist of this verse is that the people tried to mix the true with the false religion, and such a practice was always abominable in the sight of God. (Leviticus 10:10; Leviticus 11:47.) Have consumed them means they had lost their national standing by being exiled from their own land.
Ezekiel 43:9
Ezekiel 43:9, This exhortation came at the time when the great 70-year captivity was fully started, but the greater part of it was in the future. Since the people heeded the admonition given them, the verse may properly be regarded both as a warning and a prediction which was fulfilled according to the note cited at verse 7.
Ezekiel 43:10
Ezekiel 43:10. Be ashamed of their iniquities is another passage that is both an admonition and a prediction. That they became ashamed of their record is indicated by the language in the 137th Psalm and Ezekiel 37:11. This attitude is also very evident in the books of Ezra and Nehemiah which are a record of things after the captivity.
Ezekiel 43:11
Ezekiel 43:11. If they 6e ashamed is a very significant phrase. The law of the Lord never has much effect on the life of an unrighteous man as long as he is interested in his evil life. But if and when he becomes ashamed of that life, he will be willing to give his attention to something good. The people of Judah (or Israel) were destined to become ashamed of idolatry and willing to turn back to the true God. Their former temple with its services having been destroyed, it was necessary that a restitution or restoration be made which the T^ord purposed to have done. As an encouraging prediction for these people, Ezekiel was told to show to them the pattern of the restored Institutions. He not only was to write out a report of what bad been revealed to him, hut was to do so in their sight.
Ezekiel 43:12
Ezekiel 43:12. Some details will be added to the foregoing chapters on the reconstruction of the divine institutions and the laws to regulate them. Strong says the original for mountain is sometimes used figuratively. This verse means the whole territory where the house is to be rebuilt Is to be regarded as holy.
Ezekiel 43:13
Ezekiel 43:13. The altar meant is the one to be used for animal sacrifices. Cubit is a cubit and an hand breadth is explained at chapter 40: 5.
Ezekiel 43:14
Ezekiel 43:14. Settle means “a border” or ledge projecting from the face of the altar that would relieve the broad plainness of the instrument and add to its attractiveness. There were two of these borders; the first, one started two cubits from the bottom and it was a cubit wide. Then four cubits up from that border was the next one a cubit wide.
Ezekiel 43:15
Ezekiel 43:15. After the top ledge the altar extended 6 feet higher, and on the four corners of the altar there were horns, one on each corner.
Ezekiel 43:16
Ezekiel 43:16. The altar as measured here was 13 cubits or 18 feet square.
Ezekiel 43:17
Ezekiel 43:17. The altar was 12 cubits long and the settle or ledge was 14 cubits long, which means that the ledge was one cubit in its extension beyond the side of the altar. The ledge had a border about it that was half a cubit, probably something added to gfve it a finished appearance. At the bottom of this altar there was a flange or base all round the piece that was a cubit broad. The stairs means the approach to the altar, not steps as we usually think of the parts, for that was forbidden by the law of Moses (Exodus 20:26) which was the basis for the present institution.
Ezekiel 43:18
Ezekiel 43:18. Having given the details of construction for the altar, the Lord announced to Ezekiel that he would be told about the proper services to be done on it.
Ezekiel 43:19
Ezekiel 43:19. Priests, Levites; that is to be understood from the fact that while all priests were Levites, not ail Levites were priests. At the time of which the prophet was writing they were restricted to the line of Levites coming down from Zadok (1 Chronicles 24:3). The kind of animals that might be offered was the same as the law of Moses had designated (Exodus 29:10).
Ezekiel 43:20
Ezekiel 43:20. The carcass of a beast was to be burned on the altar, but the blood was to be used as a cleansing agent. It was to be put on the various part3 of the piece of furniture in the services to cleanse and purge it.
Ezekiel 43:21
Ezekiel 43:21. Appointed place denotes that the sacrificial services could not be performed at just any place that might suit the worshiper. The law of Moses prescribed the procedure that would be accepted and no change would be received and blessed after they returned from the captivity and resumed their religious practices for the Lord.
Ezekiel 43:22
Ezekiel 43:22. The repetition of animal sacrifices was calculated to impress the worshiper with the necessity of being thorough. The beast to be used must be one that is without blemish the same as required by Moses,
Ezekiel 43:23
Ezekiel 43:23. Another repetition is required even after the altar had been cleansed, It signified that the fitness of the divine institutions is not all that is required, but the worshiper must also be present with the suitable preparation.
Ezekiel 43:24
Ezekiel 43:24. Before the Lord means to do It, in the presence of the altar, for the Lord would not recognize the offering if done in another place. See the comments on “appointed place” in verse 21. Salt may be referred to from both a literal and figurative viewpoint. It is a literal preservative, and when considered figuratively it denotes Permanence in the thing with which it is connected.
Ezekiel 43:25
Ezekiel 43:25. These stipulations were similar to the requirements made in the law of Moses, (See Exodus 29:35; Leviticus 8:33.) The first 5 chapters of Leviticus give the details of many of the principal sacrifices the Jews were required to offer, and other items are to be found in later chapters of that book.
Ezekiel 43:26
Ezekiel 43:26. Seven is a symbol of completeness and it or a multiple of it is very prominent throughout the Bible The altar was to be purified first, then the people were required to prepare themselves by being sincerely consecrated.
Ezekiel 43:27
Ezekiel 43:27. The initial service of 7 days was not to be the end of their religious activities. After that and so forward the offerings were to be offered on the altar under the supervision of the priests.