Garner-Howes Baptist Commentary

EZEKIEL - CHAPTER 43

THE GLORY OF JEHOVAH REVEALED

Verses 1-6:

Verses 1, 2 certifies that "after" the survey of the temple precincts, as described Ezekiel 42:15-20, the measuring man conducted Ezekiel back to the east gate, the principal entrance to the sanctuary, where the Lord is to enter in resplendent glory at His return. In vision he beheld the glory of the God of Israel coming from the way of the east, the way from which he had formerly departed, Ezekiel 10:19; Ezekiel 11:22-23. His voice was described as the sound of "many waters," and the earth shined with His glory presence, bespeaking the soon coming of the Lord in glory and great power, Psalms 93:3-4; Revelation 1:15; Revelation 18:1; 1 Timothy 6:16.

Verse 3 states that the "glory one" of this vision was very similar to the former vision that Ezekiel saw when he came to destroy (or declare the destruction) of Jerusalem, Ezekiel 1:4; Ezekiel 1:10; Ezekiel 9:1; Ezekiel 9:5; He further declared that the vision was much like the one he saw at Chebar; And he fell upn his face, Ezekiel 3:23; See also Ezekiel 1:28.

Verse 4 declares that the glory of the Lord came into the house, by way of the gate whose prospect, projected opening, was toward or faced the east, the due and true source of light, Ezekiel 10:19; The first time, he fell upon his face before an angry God. This time, it is before Him as He comes with grace, in glory.

Verse 5 adds that "the glory of the Lord filled the house," as he was by the spirit, to behold His glory in the inner court, as foreshadowed by the consecration of both the tabernacle, (Exodus 40:34-35); and of the temple of Solomon, 1 Kings 8:10-11. See also Ezekiel 3:12; Ezekiel 44:4.

Verse 6 declares that this person of glory stood up and spoke to Ezekiel, out of the house of the Lord; For He had a special message for him, Ezekiel 40:3; John 1:1-3; John 1:14.

HOLINESS, THE LAW OF THE NEW TEMPLE

Verses 7-12:

Verse 7 declares that the person of resplendent glory who spoke to Ezekiel from the inner court of the house of the Lord told him that: the place of His throne, the place of the soles of His feet, where He dwelt in the midst of the children of Israel forever, and His holy name should the house of Israel defile no more; nor should their kings by their whoredoms, nor would their kings carcasses lay slain in the high places of idolatrous worship any more. Accounts of these Divine pledges are further explained and certified, Psalms 99:1; 1 Chronicles 28:2; Exodus 29:45; Psalms 68:16; Ezekiel 39:7; Hosea 14:8; Leviticus 26:30; Jeremiah 16:18. The speaker is the Messiah King, Isaiah 52:1; Isaiah 54:13; Isaiah 60:21.

Verse 8 explains that these former kings of Israel had sanctioned the setting up of idol thresholds of worship, side by side, by the posts and altars of the Lord. This brought a wall between God and them. For their actions profaned His law, ways, and warnings, Exodus 20:1-5; Isaiah 59:2. For they defiled God’s holy name by their abominations, which caused God to consume them in His judgment anger.

Verse 9 calls upon Judah and Israel to put away the whoredoms and carcasses of their kings, who are as if dead, barren, or fruitless, and then He would dwell among them. For Ahaz had brought in an idolatrous altar from Damascus, 2 Kings 16:11; and Manasseh built altars in the house of the Lord, 2 Kings 21:4.

Verse 10 then calls upon Ezekiel as the "son of man," or heir representative of man, that they might be ashamed of their iniquities, and realize the sum of its meaning, how badly they had. marred the law of the Lord, Exodus 25:40; 1 Chronicles 28:11; 1 Chronicles 28:19; Ezekiel 40:4; Romans 3:19-20; Romans 3:23; Romans 6:23.

Verse 11 calls upon Ezekiel to make clearly known to the people of Israel that, as they were to follow the exact measurement pattern for building the house of the Lord in Jerusalem, even so were they required to follow the definitive measurement pattern of morals and ethics and religious rites set forth in the law of Moses, Ezekiel 44:5-6; Matthew 28:18. The exact restoration of the temple was symbolic of their specific need to return to obedience to the covenant-law of the Lord, as given them by Moses, Exodus 19:1-8; Exodus 20:1-17.

Verse 12 concludes that "this is (exists as) the law of the house," the house of God’s order of the Mosaic pattern of Divine worship and obedient service. The entire enclosed structure of the top of the mountain was to be considered as holy or sanctified, not merely the holy of holies, or the most holy place. The symbol was that the law of the Lord it administered, before all Israel, was to be obeyed as morally and ethically holy, to be followed, wherever an Israelite lived, at home or abroad, Psalms 93:5; Ezekiel 40:2; Ezekiel 42:20; Joel 3:17; Zechariah 14:20-21; Revelation 21:27.

THE ALTAR AS SYMBOL OF TRUE WORSHIP

Verses 13-18:

MEASURE OF THE ALTAR

Verse 13 gives the measure or dimensions of the altar of the burnt offering, the appointed means of access, by which unholy men might come to an Holy God, be reconciled to Him. This altar stood in the inner court to the east, in front of the house of God, Ezekiel 40:47. The higher place of the altar of God was to be: a) the bottom a cubit, b) the breadth a cubit, plus a hand breadth, as related Ezekiel 40:5; Ezekiel 41:8, and c) the border around the edge was to be a span or about 9 inches in width.

Verses 14, 15 state that from the bottom on the ground, up to the lower settle was to be two cubits, with a breadth of one cubit; then from this lower or lesser settle up to the greater settle was to be four cubits, with a breadth of one cubit. So the altar was to be four cubits, and from the altar upward on each of four corners was to be an horn, making four horns on the altar without, Ezekiel 40:47.

Verses 16, 17 further describe the altar structure as being 12 cubits long, and twelve cubits broad, making a square. The settle was to be fourteen cubits long and 14 cubits broad, making a square. Its border was to be half a cubit (9") and its bottom a cubit about it, with its stairs of ascendancy to the east, toward the eastern gate, Exodus 20:26. Upon ascending the steps, the priest was to go up with flowing priestly robes, that his nakedness not be revealed, Genesis 3:7; Genesis 3:10.

Verse 18 reveals that upon this burnt offering altar that provided for man a symbol of the means by which his sins could be remitted, paid for, or put away, so that he might then and thereafter worship and serve an Holy God acceptably. The sacrifice did not atone for or put away sin, but symbolized the sacrifice of God’s Son who would; and how all who acknowledged their sins, and believed in the coming Savior then received remission of sins, Hebrews 10:4; Isaiah 55:6-7; Acts 10:43. The offering of burnt offerings, and sprinkling of blood upon this altar of sacrifices, pictured both remission of sins through faith in His blood, and sanctification to Divine worship and service. See also Leviticus 1:5; Leviticus 16:19; Exodus 40:29. The instructions that follow, concerning offerings at this altar, were to prepare the places, the services, the priests, and the people to be dedicated anew to Divine obedience, even as they did at the dedication of Solomon’s Temple, as recounted 1Kings ch. 8.

HERE IN THE HARBOUND COMMENTARY IS A CHART OF THE ALTAR

THE OFFERINGS

Verses 19-27:

Verse 19 called upon the Israelites to commit to their leaders of the Levites, of the priestly family of Zadock, the charge to minister to the Lord in making a young bullock sacrifice for a sin offering, Ezekiel 44:15. See also Isaiah 61:6; Ezekiel 45:18-19; Exodus 29:10; Exodus 29:12; Leviticus 4:3; Leviticus 8:14-15; 2 Corinthians 5:21; Hebrews 7:27.

Verse 20 directs the priest shall take the blood of the young bullock of the sin offering, and put on the four horns of the top corners of the altar, and on the four settle and the entire border around the bottom of the altar, to cleanse and purge it, to indicate that it was consecrated, dedicated, or sanctified for holy service; The blood was to be put on the horn, by the smearing of it with the finger of the priest, not by the less formal sprinkling, Leviticus 4:7; Leviticus 4:18; Leviticus 4:25; Leviticus 4:30; Leviticus 4:34; Exodus 29:12.

Verse 21 instructs that the following consecration of the altar, with the blood of the young bullock sin offering, the priest was to proceed to take the bullock and burn it in the appointed place of the house of the Lord, as prescribed Exodus 29:14, which was "without the sanctuary," symbolizing how Jesus would be offered "without the camp sanctuary," of Israel, Hebrews 13:11.

Verse 22 directs that on the second day of the dedication of the restored temple, the priest was to offer a kid goat, without blemish, as a sin offering sacrifice; It was to be offered after the same order that the young bullock had been offered, indicating the various levels of sacrifices that might be offered by Israel, for purposes of consecration to Divine worship and service. Note, Jesus became a goat for us, yet, without spot or blemish, to be sacrificed for our sins of stubborness and rebellion, Hebrews 7:26; 2 Corinthians 5:21.

Verses 23, 24 direct that when the cleansing or sanctifying of the altar was finished, the priests were to offer a young bullock and a ram without blemish, Hebrews 7:26. The priests were to cast or sprinkle salt upon them, offering them as a burnt offering, acknowledging their sins and those of the people to the Lord, indicating thereafter obedience to Him, Leviticus 2:13. About this altar a heap of salt was kept, Mark 9:49; Colossians 4:6.

Verses 25, 26 direct that for seven successive days, following the cleansing of the house of God, the priests were to offer a sin offering of a goat, a young bullock, and a ram of the flock, each without blemish, upon the altar. These two were revealed to be for two purposes: 1) First, for the purging and purifying of the altar, and 2) second, for the consecration of the priests to Divine service, on behalf of the people, as directed Exodus 29:24-25; Exodus 29:35-36; Leviticus 8:27; Leviticus 8:33.

Verse 27 concludes, directs, and pledges that when these seven days of cleansing, purifying, and sanctifying of the house of God and her priests has been concluded, beginning on the eighth day, continuing thereafter the priests should make burnt offerings and peace offerings for the people, which He pledged to accept, Leviticus 9:1; John 1:8. He would not only receive their offerings, but also their person, Romans 12:1-2; Ephesians 2:10.