22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
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 purge the altar and purify it; and they shall consecrate themselves.
Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram. And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar. And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head. And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savor, an offering made by fire unto the LORD.
And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savor, and an offering made by fire unto the LORD; as the LORD commanded Moses.
All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 43
Commentary on Ezekiel 43 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 43
Eze 43:1-27. Jehovah's Return to the Temple.
Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy.
2. the way of the east—the way whereby the glory had departed (Eze 11:22, 23), and rested on Mount Olivet (compare Zec 14:4).
his voice … like … many waters—So English Version rightly, as in Eze 1:24, "voice of the Almighty"; Re 1:15; 14:2, prove this. Not as Fairbairn translates, "its noise."
earth his glory—(Re 18:1).
3. when I came to destroy the city—that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.
6. the man—who had been measuring the buildings (Eze 40:3).
7. the place—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; 54:13; 60:21).
9. carcasses of their kings—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]. Le 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; 23:6).
I will dwell in the midst … for ever—(Re 21:3).
10. show the house … that they may be ashamed of their iniquities—When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."
12. whole … most holy—This superlative, which had been used exclusively of the holy of holies (Ex 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.
13-27. As to the altar of burnt offering, which was the appointed means of access to God.
15. altar—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.
from the altar—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.
16. square in the four squares—square on the four sides of its squares [Fairbairn].
17. settle—ledge [Fairbairn].
stairs—rather, "the ascent," as "steps" up to God's altar were forbidden in Ex 20:26.
18-27. The sacrifices here are not mere commemorative, but propitiatory ones. The expressions, "blood" (Eze 43:18), and "for a sin offering" (Eze 43:19, 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.
20. cleanse—literally, "make expiation for."
21. burn it … without the sanctuary—(Heb 13:11).
26. Seven days—referring to the original directions of Moses for seven days' purification services of the altar (Ex 29:37).
consecrate themselves—literally, "fill their hands," namely, with offerings; referring to the mode of consecrating a priest (Ex 29:24, 35).
27. I will accept you—(Eze 20:40, 41; Ro 12:1; 1Pe 2:5).