Ezekiel 43

Ezekiel 43:1-27

Section 3 (Ezekiel 43:1-27).The glory of Jehovah filling the house

1. (1) The house and its holy precincts having been viewed in their entirety, the prophet is now called to see that which alone can give character to the whole -the entrance of the divine glory. He is brought to the east gate. In his earlier visions he had beheld the glory of God leave the defiled temple by way of the east gate, and take its stand upon the mountain which is on the east of the city -the Mount of Olives (Ezekiel 11:22-25). He who is the perfect and eternal embodiment of all that this vision of glory sets forth symbolically also left the house of His day desolate, and as He sat on the Mount of Olives, looking over the rejected city, He unfolded the course of future events until the day when He shall stand upon that same mount on. the east, bringing the glorious dawn of that day which shall be ever bright with the light and healing of the Sun of Righteousness (Matthew 24:1-51; Zechariah 14:1-21). Along the path of exit the glory now returns to fill the house. It is “the glory of the God of Israel. . . and the glory of Jehovah.” Then all that those Names mean shall be found fully accomplished -Israel one nation, new born in fellowship with the Eternal, according to the new covenant, and in the power and blessing of the outpoured Spirit. (2) Of old the cherubim were set and the flame of the flashing sword, east of Eden, to guard the way of the tree of life. Curse had come, none could claim right to life; from God alone could it come. Only in the place of His presence could it be found, but inexorable righteousness, inflexible holiness, and incontrovertible judgment stood guard. He who is “the Way, the Truth, and the Life” -the Tree of Life -bowed His blessed head to bear all and answer to all required by the divine glory, that the way might be opened to the poor sinner who draws near in the value of His precious blood. Now in the glory supported by the cherubim our attention is called to the figure of a Man. There indeed He ever was as foreknown before all ages, and so He is seen in the visions of God before the time of manifestation had come.

This is one of the many foreshadows of the Incarnation, but now we know that He has actually appeared. Henceforth He, not apart from, but as identified with, all that the cherubim symbolize, stands at the very entrance of life, and He is ever found all along the way as He is its glorious and eternal end -“Christ our life.” Of old the cherubim stood at the closed Garden of delight, and looked out on a cursed earth and a fallen race, but in the day of Ezekiel’s vision they shall bear the divine glory into its earthly resting-place (ver. 7), to look out upon an earth from every part of which the joyful song of deliverance shall be rising, every note blending and uniting in one universal Hallelujah. No wonder the light of Jehovah’s glory shone forth to announce the birth at Bethlehem, and that out of the midst of its brightness the angelic choir chanted its anthem of glory and pleasure over the Child born and the Son given upon whose shoulder the government shall be, and whose name is called Wonderful, Counsellor, the Mighty God, Father of Eternity, Prince of Peace, the increase of whose government and peace shall never end, upholding all with judgment and with righteousness from henceforth even forever. Again that glory invests Him on the holy mount; as a cloud it receives Him ascending from Olivet; in it He shall come with all the holy angels to take His kingdom; and of the heavenly city, enlightened with the glory of God, He, the Lamb, is the Lamp. God comes in this glory, with majesty and awe-inspiring utterance, and with light reaching to earth’s remotest bounds. The prophet assures us that he is seeing again the vision which appeared by the river Chebar (Ezekiel 1:1-28; see notes), in the presence of which then and now he falls prostrate. Brought into the inner court, he sees that the Glory fills the house. Then he is personally addressed by some one speaking before the house, and he finds a man standing beside him. The Glory, majestic in appearance, mighty in speech, far reaching in its effect, has been seen to enter the Sanctuary, and now in the familiar accents of human speech Jehovah communicates His word. He speaks first of rest, and that forever in the midst of His redeemed earthly people. What He had said to Solomon after the dedication of the first house had been fulfilled in Israel’s long history of shameful departure, scattering, and judgment, yet it was also true as then declared that His eyes and heart were perpetually upon that house, the place of the soles of His feet, and the returning Glory proves that He abides faithful. Rest can only be realized where He sets up His throne. The curse comes to Satan, to angel, to man by defiance of its holy claim, by resisting the righteous rule of an ever-loving, wise, holy and glorious Creator. The blessing of every creature is found only in submission, and if this is not accomplished through grace it must be through power, the Shepherd’s rod must become the rod of iron. If the throne suggests the divine government as connected with the indwelling glory, the expression, “the place of the soles of My feet,” introduces the thought of worship (Psalms 99:5; Psalms 132:7). In that day there will be no other throne-house in Israel. The Prince of whom we read later evidently does not occupy the same position as former kings. They had assumed absolute right to the throne, and had acted in shameful disregard of Jehovah’s revealed will. Instead of acting as Jehovah’s vicegerents, they had practically ignored His supremacy, neglected or rejected His Word, and made their own will paramount. In this evil course they were followed by the people and the priesthood.

Idolatry came to prevail throughout the land, and even invaded the temple precincts, defiling the house itself. When the time of Ezekiel’s vision has come, all such conditions will have passed forever. This change is declared to the prophet. Neither the people nor their kings will defile Jehovah’s holy name any more. Because of their abominations (compare 2 Kings 16:14-15; 2 Kings 21:4-7; 2 Kings 23:11-12; 2 Chronicles 33:4-7) His anger had consumed them; but then Israel’s time of suffering will be accomplished, her iniquity will be pardoned, having received double for all her sins (Isaiah 40:1-2). Israel as a nation new born, upon whom the Spirit has been. poured out, will dwell safely under the shadow of the Almighty.

With the majesty of the glory will be the beauty of holiness. So the purgation of ver. 9 is essential to Jehovah’s dwelling in the midst of them. (3) This lesson may be learned from the vision of the house (vers. 10, 11). It is sealed by the law of the house which decrees the whole limit of the top of the mountain to be most holy (ver. 12). 2. We pass from the vision of the entering glory of Jehovah to consider the detailed measure of the altar, which stood at the centre of the whole enclosure, and directly before the house. God looks out, as it were, from the place of His rest upon that which presents the basis of all blessing and glory -the place of sacrifice. It stands as a memorial bearing witness to Christ. He is the true Burnt Offering, whose sacrifice of perpetual efficacy is being recalled by every offering presented upon this altar. Not all is perfectly clear as to its construction. It appears to be two cubits higher than that of the first temple, and eight cubits less in length and breadth. Ezekiel’s altar Isaiah 12x12 cubits.* Its principal dimensions are 18, 16, 14, and 12 cubits. The one common divisor of these numbers is two, which, as often remarked, speaks of competent witness, fellowship, and particularly of Christ. Dividing the measurements we obtain the Numbers 9:1-23; Numbers 8:1-26; Numbers 7:1-89; Numbers 6:1-27. Thus we have the complex idea of fullest manifestation (9=3x3) in the power of the Spirit and the glory of resurrection (3) and this in new covenant, new creation relations (8) into which all creation (4) will then be brought, according to perfection and rest (7), crowned of necessity with mastery over evil (6).

This last is the topmost part of the structure, and it is foursquare, 12 cubits each side (4x3) -the number of divine government exercised throughout creation according to the fulness of the Godhead dwelling in Christ, to which fulness all things in heaven and on earth are reconciled in the power of the blood of the cross by which peace has been made. Such seems to be the lesson of the altar if we are permitted to interpret it in the number-symbolism of Scripture.
Since God has abounded toward us in all wisdom and intelligence, having made known to us the mystery of His will, we may now rejoice in the knowledge of these precious and holy themes. They give comfort and confidence as we pass on in touch with a groaning creation which we know will be brought into the reality and blessing of Christ’s glory. God has given to us knowledge of His counsel, so that while it is still night for the world we may walk in the light of day. This is to have its practical effect upon us, for we are not of the night but of the day. It should lead us to walk through the world as not of it, not influenced by the spirit of this age, but as sober and watchful, wearing the breastplate of faith and love, and for an helmet the hope of salvation -that salvation for which we wait and which will be realized at the coming of the Lord. Not only so, but when the redeemed creation will be enjoying the accomplishment of all that we now know to be God’s purpose and which gives cause for present rejoicing in the Lord, we shall be with Him, sharing as the Body with the Head in all the various features of that glorious kingdom, not in an earthly but heavenly relation.

And though we shall then be in the glory and around the throne forever, we will never fail to look at and consider the place of sacrifice, viewing it then from the inner Sanctuary. The Lamb shall be seen in the midst of the throne. 3. The ordinances of the altar are now given. They relate to its establishment as a place of worship where the priests shall offer the burnt-offerings and peace-offerings of the people. In this there is an abiding witness to their acceptance by Jehovah (ver. 27). As already pointed out, this altar stands at the very centre of the sacred enclosure. The worshippers in the outer court, and “the Prince” who came in among them or sat in the east gate, would have attention and interest focused upon this great altar, and, as we may say, the glory of God in the house would look toward it. It would ever stand before the eyes of all as of fundamental importance to the blessing and welfare of the people, affording visible expression of their acceptance and the ground upon which the glory could abide among them. These ordinances are given in view of the day when they shall make the altar, a word of comfort and assurance to the remnant in the land of their captivity that the time would come when the nation would again be restored and the divine centre for worship be set up. With this prophecy before them it is not surprising to see that those who return from Babylon to the land of their fathers first built the altar. The altar has a twofold purpose -to offer burnt-offering and sprinkle blood. The burnt-offering signifies full acceptance, the sprinkled blood, accomplished expiation. That offering all goes up to God as an odor of sweet smell, and the shed blood tells of judgment borne, vindicating the righteousness of God and answering to the holiness of His nature. The perfect service and obedience symbolized in the offering satisfies His heart, and the blood suffices to meet all the requirements of His throne. The altar too sanctifies the gift, and thus all combines to set before us the preciousness and perfection of the Person and work of Christ. Then the priests of Zadok’s seed are to minister at the altar. Zadok fills a prominent place in the history of Israel, being high priest in David’s and Solomon’s reigns. He remained faithful to David during Absalom’s rebellion, and with Nathan the prophet espoused the cause of Solomon when Adonijah sought to secure the throne David being of one mind with them instructed Zadok to anoint Bathsheba’s son (1 Kings 1:8; 1 Kings 1:26; 1 Kings 1:32-45). Zadok thus stands as representative of the priesthood in association with the king of God’s choice, and with the kingdom as established by Him in David’s seed -type of Christ. Zadok descended from Eleazar (1 Chronicles 6:50-53), Aaron’s third son, who succeeded to the high priesthood upon his father’s death. We have already seen that this is a lesson of resurrection (see notes, Numbers 21:1-35).

Eleazar being a type of the resurrection priesthood of Christ, his association was with the new generation who were to enter the land, suggesting Israel as new born, to whom under new covenant relation will be given possession of the land and the fulfilment of the promise. Fittingly, then, the seed of Zadok fill the priestly place in the glorious Millennial day. There are seven days of consecration, on the eighth and thereafter the regular services may be performed. In the seven we have the perfect basis laid for abiding worship which is of new creation character and in the grace of the new covenant. If the divine glory has found its resting-place in this shrine of holiness, the plan and order of which is expressive of the divine character, then for the people to be able to draw near in their place and enjoy the blessings of acceptance and fellowship with that glory, the altar and its service are essential. Only on the ground of sacrifice which presents the truth of atonement and purification can man make his approach to the dwelling-place of God. Thus the altar stands related to the people themselves and their place with God. It stands as identified with what they are, and they being sinful, makes atonement for it necessary to purify and consecrate it. In what is accomplished for it, the people see, as in an object lesson, what is accomplished for them. It is not hard to see in this a picture of precious truth regarding Christ and His people. He in His grace identified Himself with them, and so what they were in themselves made it necessary for Him to be the sacrifice, bearing as in their place the very judgment they deserved. Thus He accomplished atonement that they might know identification with Him in the acceptance of the sacrifice He made. Of that one offering by which all who are sanctified are perfected -we now, Israel in the future, and all who believe -these sacrifices are the significant type, as in the future day they will be an ever-witnessing memorial. If our blessed Lord took our sins upon Himself, He also endured the smiting by which atonement was made, so that coming from under the curse which He took for our sakes He can stand before God’s glory, and appear in His presence on our behalf, even -may we say? -as the great altar stands before the house in which the glory dwells. Now in the place He fills we read our own acceptance and privilege in fellowship with the glory itself, together with the glory of redemption and the blessing of salvation. Sin and burnt offerings are made for seven days. These present two aspects of atonement by which reconciliation is effectual and access procured. Sin is fully dealt with in judgment, and that as carried out in the burning in the outside place -the place where Jesus suffered that He might sanctify the people with His own blood. This was accomplished according to the will of God to which He rendered perfect obedience, offering Himself without spot in the power of the eternal Spirit. So we find what is toward man in his dire need as a sinner, but for the eternal satisfaction of God in respect to all that he deserved as being such a creature; and then what is toward God to His eternal glory, the one accomplished righteousness of the Man Christ Jesus, obedient even unto death, but for our eternal blessing as accepted in the abiding perfection of such fragrance as God alone can fully appreciate. Thus are we redeemed from destruction and crowned with loving-kindness. There is the young bullock in all the energy and power of fresh, new life, neither aged nor blemished -type of the Perfect Servant who came only to do God’s will. The he-goat speaks of the sinner’s Substitute; the ram is the symbol of devotedness even unto death. The salt, the preservative power of holiness and the sign of the covenant, is that which secures beyond possibility of failure. And then the sprinkled blood of the salted sacrifice, the precious blood, effects expiation and the forgiveness of sins according to the holiness of God and the perfection of the offering. Let us not leave this section without linking its three parts together -the glory, the sacrifice, and the worship of the redeemed people. As being a third section it suggests manifestation, the fulness revealed, and that is given in a threefold way, as just remarked. Is not the order here that which characterizes Christian blessing also? First, Christ in whom the glory all centres, in whom the fulness dwells, must be in His rightful place, that of being at the right hand of the Majesty on high in the heavenly Sanctuary, the true holy of holies. There He entered, saluted of God as priest forever after the order of Melchisedec. Then the measure of the altar could be given, the truth of the wonderful work in all its varied parts be told out, be given manifestation in the testimony rendered in its due time.

This brings out the meaning of the new place, its worship, the acceptance known and enjoyed in the light of the fulness now revealed. The place of Christ in glory, the testimony to His blessed Person and work in redemption and the place of His people as identified with Him, constitute the threefold cord of revealed truth which none can break.