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Ezekiel 43:1-27 King James Version with Strong's Concordance (STRONG)

1 Afterward he brought H3212 me to the gate, H8179 even the gate H8179 that looketh H6437 toward H1870 the east: H6921

2 And, behold, the glory H3519 of the God H430 of Israel H3478 came H935 from the way H1870 of the east: H6921 and his voice H6963 was like a noise H6963 of many H7227 waters: H4325 and the earth H776 shined H215 with his glory. H3519

3 And it was according to the appearance H4758 of the vision H4758 which I saw, H7200 even according to the vision H4758 that I saw H7200 when I came H935 to destroy H7843 the city: H5892 and the visions H4759 were like the vision H4758 that I saw H7200 by the river H5104 Chebar; H3529 and I fell H5307 upon my face. H6440

4 And the glory H3519 of the LORD H3068 came H935 into the house H1004 by the way H1870 of the gate H8179 whose prospect H6440 is toward H1870 the east. H6921

5 So the spirit H7307 took me up, H5375 and brought H935 me into the inner H6442 court; H2691 and, behold, the glory H3519 of the LORD H3068 filled H4390 the house. H1004

6 And I heard H8085 him speaking H1696 unto me out of the house; H1004 and the man H376 stood H5975 by me. H681

7 And he said H559 unto me, Son H1121 of man, H120 the place H4725 of my throne, H3678 and the place H4725 of the soles H3709 of my feet, H7272 where I will dwell H7931 in the midst H8432 of the children H1121 of Israel H3478 for ever, H5769 and my holy H6944 name, H8034 shall the house H1004 of Israel H3478 no more defile, H2930 neither they, nor their kings, H4428 by their whoredom, H2184 nor by the carcases H6297 of their kings H4428 in their high places. H1116

8 In their setting H5414 of their threshold H5592 by my thresholds, H5592 and their post H4201 by H681 my posts, H4201 and the wall H7023 between me and them, they have even defiled H2930 my holy H6944 name H8034 by their abominations H8441 that they have committed: H6213 wherefore I have consumed H3615 them in mine anger. H639

9 Now let them put away H7368 their whoredom, H2184 and the carcases H6297 of their kings, H4428 far H7368 from me, and I will dwell H7931 in the midst H8432 of them for ever. H5769

10 Thou son H1121 of man, H120 shew H5046 the house H1004 to the house H1004 of Israel, H3478 that they may be ashamed H3637 of their iniquities: H5771 and let them measure H4058 the pattern. H8508

11 And if they be ashamed H3637 of all that they have done, H6213 shew H3045 them the form H6699 of the house, H1004 and the fashion H8498 thereof, and the goings out H4161 thereof, and the comings H4126 in thereof, and all the forms H6699 thereof, and all the ordinances H2708 thereof, and all the forms H6699 thereof, and all the laws H8451 thereof: and write H3789 it in their sight, H5869 that they may keep H8104 the whole form H6699 thereof, and all the ordinances H2708 thereof, and do H6213 them.

12 This is the law H8451 of the house; H1004 Upon the top H7218 of the mountain H2022 the whole limit H1366 thereof round about H5439 shall be most H6944 holy. H6944 Behold, this is the law H8451 of the house. H1004

13 And these are the measures H4060 of the altar H4196 after the cubits: H520 The cubit H520 is a cubit H520 and an hand breadth; H2948 even the bottom H2436 shall be a cubit, H520 and the breadth H7341 a cubit, H520 and the border H1366 thereof by the edge H8193 thereof round about H5439 shall be a H259 span: H2239 and this shall be the higher place H1354 of the altar. H4196

14 And from the bottom H2436 upon the ground H776 even to the lower H8481 settle H5835 shall be two H8147 cubits, H520 and the breadth H7341 one H259 cubit; H520 and from the lesser H6996 settle H5835 even to the greater H1419 settle H5835 shall be four H702 cubits, H520 and the breadth H7341 one cubit. H520

15 So the altar H741 H2025 shall be four H702 cubits; H520 and from the altar H741 and upward H4605 shall be four H702 horns. H7161

16 And the altar H741 shall be twelve H8147 H6240 cubits long, H753 twelve H8147 H6240 broad, H7341 square H7251 in the four H702 squares H7253 thereof.

17 And the settle H5835 shall be fourteen H702 H6240 cubits long H753 and fourteen H702 H6240 broad H7341 in the four H702 squares H7253 thereof; and the border H1366 about H5439 it shall be half H2677 a cubit; H520 and the bottom H2436 thereof shall be a cubit H520 about; H5439 and his stairs H4609 shall look H6437 toward the east. H6921

18 And he said H559 unto me, Son H1121 of man, H120 thus saith H559 the Lord H136 GOD; H3069 These are the ordinances H2708 of the altar H4196 in the day H3117 when they shall make H6213 it, to offer H5927 burnt offerings H5930 thereon, and to sprinkle H2236 blood H1818 thereon.

19 And thou shalt give H5414 to the priests H3548 the Levites H3881 that be of the seed H2233 of Zadok, H6659 which approach H7138 unto me, to minister H8334 unto me, saith H5002 the Lord H136 GOD, H3069 a young H1121 H1241 bullock H6499 for a sin offering. H2403

20 And thou shalt take H3947 of the blood H1818 thereof, and put H5414 it on the four H702 horns H7161 of it, and on the four H702 corners H6438 of the settle, H5835 and upon the border H1366 round about: H5439 thus shalt thou cleanse H2398 and purge H3722 it.

21 Thou shalt take H3947 the bullock H6499 also of the sin offering, H2403 and he shall burn H8313 it in the appointed place H4662 of the house, H1004 without H2351 the sanctuary. H4720

22 And on the second H8145 day H3117 thou shalt offer H7126 a kid H8163 of the goats H5795 without blemish H8549 for a sin offering; H2403 and they shall cleanse H2398 the altar, H4196 as they did cleanse H2398 it with the bullock. H6499

23 When thou hast made an end H3615 of cleansing H2398 it, thou shalt offer H7126 a young H1121 H1241 bullock H6499 without blemish, H8549 and a ram H352 out of the flock H6629 without blemish. H8549

24 And thou shalt offer H7126 them before H6440 the LORD, H3068 and the priests H3548 shall cast H7993 salt H4417 upon them, and they shall offer them up H5927 for a burnt offering H5930 unto the LORD. H3068

25 Seven H7651 days H3117 shalt thou prepare H6213 every day H3117 a goat H8163 for a sin offering: H2403 they shall also prepare H6213 a young H1121 H1241 bullock, H6499 and a ram H352 out of the flock, H6629 without blemish. H8549

26 Seven H7651 days H3117 shall they purge H3722 the altar H4196 and purify H2891 it; and they shall consecrate themselves. H4390 H3027

27 And when these days H3117 are expired, H3615 it shall be, that upon the eighth H8066 day, H3117 and so forward, H1973 the priests H3548 shall make H6213 your burnt offerings H5930 upon the altar, H4196 and your peace offerings; H8002 and I will accept H7521 you, saith H5002 the Lord H136 GOD. H3069

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Ezekiel 43

Commentary on Ezekiel 43 Matthew Henry Commentary


Chapter 43

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 (v. 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 (v. 7-12).
  • III. A description of the altar of burnt-offerings (v. 13-17).
  • IV. Directions given for the consecration of that altar (v. 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.

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 (v. 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; 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, Ps. 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 (ch. 1:4), according to that by the river Chebar (v. 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 (v. 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 (v. 5) when the glory of the Lord had come into the house (v. 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 ch. 10:18, 19; 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, Ex. 40:34; 1 Ki. 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, v. 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, ch. 44:1.

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, v. 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 (Ps. 48:2) and his footstool, Ps. 99:5; 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 (v. 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 (v. 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, v. 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, v. 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 v. 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 (v. 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.

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, Ezra 3:3. But this was an altar in the temple. Now here we have,

  • I. The measures of the altar, v. 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, ch. 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 (v. 25), besides a young bullock for a sin-offering on the first day (v. 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 (v. 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, v. 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Jn. 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 (v. 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 (v. 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, v. 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 (v. 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 (v. 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.