Ezekiel 43

[There was. a door in the head of the way, &c] Like that described vcr:9. Vcr. 13. The north and south chambers, &c] Which were described in the foregoing* part of the chapter. (See ver. 8. 10—12.) Tliey be holy chambers, where the priests that “approach unto the Lord shall eat the most holy things:’] The shewbread, the remainder of (he meat-offering, sin-offering, and trespass-offering, arc expressly called the most holy things, Lev. vi. 14. 17. xxiv. 9. Numb, “xviii. 9. and arc distinguished from the holy things, such as are peace-offerings, first-fruits, and tithes, Lev. xxi. 22. These were to be eaten within the precincts of the temple, by the direction of the same laws. There they shall lay tip the most holy things,’] These rooms were likewise set apart for laying up the remainder of the sacrifices, till ^they were eaten by the priests and their’families. (Sec Lev. x. 13. xxii. 13.).Concerning the difference between the sin-offering and the trespass-offering, see the note upon xl. 39. Vcr. 14. And when the priests enter therein.] Within the inner court, xliv. 17. < Tliey shall not go out of the holy place into the outward court, but there they shall lay their garments wherein they minister.] They shall not go into the court of the people in their priestly vestments, but shall lay them lip in some of these chambers: the priestly garments were only” to be used* in the time of their ministration, as appears from •Exod. xxix. 43. and is farther confirmed from this verse, and xliv. 19. Josephus asserts the same, de Bello Jud. •lib. vi. cap. 15. The Christian church followed the practice of the Jewish, in this as well as in many other customs: the testimony of St. Jerome, in his Commentary upon xliv. 19. of this prophecy, plainly proves, that the clergy of that age wore’a distinct habit from the laity; at the time of their performing the public offices of religion: “Rcligio Divina alterum habitum habet in ministerio, alterum in usu vitaque comanuni.” And that this was the. practice of the earlier ages of the church, ^may be probably concluded from the testimony of Polycrates, a writer of the next age to the apostles, who tells us, that St. John wore an ornament upon his head resembling the mitre, with a plate upon it, which was worn by the Jewish high-priest: (See Euseb. Hist.‘Eccl. lib. v. cap. 24.) And in the next age, Pontius, the writer •of St: Cyprian’s life and martyrdom, acquaints us, that the bishop r s scat in the church used to be covered with white; " Sedilc erat fortuito linteo stratum, ut ct sub ictu passionis episcopatus honorc frucret’ur:” and it can hardly be imagined, there should be a peculiar dress for the bishop’s seat, and none for the bishop himself. And shall approach to those things that are for the peopte:] The words should rather be thus translated, And shall come into the court belonging to the people; the outer court, mentioned at the beginning of the verse. Ver. 15; Now, when he had made an end of measuring the inner house.] The inner house denotes the temple, as it is distinguished from the courts’ about it. (Compare xli. 15.) <- lie brought me forth to the gate xohose prospect is towards the east.] The gate that opened into the first court. (Sec xl. 6.) ARGUMENT. - > The glory of the Lord is represented as returning to the temple, where God promises to fix his residence, if the. people repent, and forsake those sins which made him uigiiizeo uy ivncrosoTi vo/ CHAP. XLIII.] UPON EZEKIEL. depart from them. Then, the measures of the altar, and the ordinances relating to it, are set down. [chap, xi.ni. honour of his residence among them, and the benefit of his ordinances. (See vcr. 7, 8.) But we may probably suppose, that the words may have a farther view, and import, that the model of God’s temple, here set forth, is but a pattern of heavenly things, as Moses’s was, Exod. xxv. 40. and a type of that puro church built upon the foundation of the apostles and prophets, Jesns Christ being the chief comer-stone; which wc may hope God will, in duo time, every where restore. And in tho mean season, it is the duty of all good Christians, according to their abilities, to inform themselves and others, what is the pattern, form, and fashion, of this true church of God, in order to reform all those deviations which have been made fr6m it. And let them measure the pattern?] In order to build their new temple by it, when they shall return from captivity, as far as their abilities will reach. (See the general preface before the fortieth chapter.) For the same purpose the prophet is commanded to’write it in their sight, in the Following words. Vcr. 11. And if they be ashamed.] Or, And that they may be ashamed: so the particle im is often used. (See Noldius, p. 90.)

Ezekiel 43:1

JL HEN he brought me to the gate, even the gate that looked towards the east. The eastern gate of the priests’ court, which was just before the temple. (Compare ver. 4. and xliv. 1. xlvi. 1.) *

Ezekiel 43:2

And, behold, the glory of the God of Israel came from the way of the east. The word behold is an expression of joy and admiration: as if the prophet had said, Beholda wonderful and joyful sight! The glory of that God,.who calls himself the God.of Israel, as choosing to dwell among them, and to give evident tokens of his presence among them, and protection over them. This glory, which had departed from this place for so long a time, now returned to it, and fixed its residence there. The,. glory of the Lord, when it forsook the temple, is described as departing from the eastern gate of it, (x. 19.) Afterward it isrepresented as quite forsaking the city, and removing to a mountain on the east side of the city, (xi. 23 ) and now it returns by the same way it departed. And his voice was like the noise of many waters.] Great and, terrible: (compare i. 24. Rev. i. 15.) either to signify the dreadfulness of God’s judgments, or the efficacy of his commands, who calls things into being by speaking the word., And the earth shined with his glory.’] The rays of his glory, like the sun-beams, enlightened the earth. (Compare x. 4. Isa. vi. 3. Hab. iii. 4.)

Ezekiel 43:3

And it was according to the vision ivhich I saw when I came to destroy the city. See ix. 3. 5. The prophets are said to do those things which they foretell shall como to pass. (See the notes upon xiii. 10. xxiii. 54. Jer. i. 10.)

Ezekiel 43:4

And the glory of the Lord came into the house, by the way of the gate whose prospect is towards the east. See ver. 1, 2. and.xliv. 2. t

Ezekiel 43:5

So the spirit took me tip. See iii. 12. 14. viii. 3. xxxvii. 1. xl. 2., /. And he brought me into the inner court] Carried me from the gate that enters into it, into the middle of it, just before the temple. And, behold, the glory of the Lord filled the house.] That glory, or symbol of the Divine presence, which I saw coming from the east, (ver. 13.) entered into the temple, and settled there, as.it did when it was finished by Solomon, (1 Kings viii. 10, 11.)

Ezekiel 43:6

And I heard him speaking to me out of the house. With a great and mighty voice, (ver. 2.) And the man stood by me.] See xl. 3.

Ezekiel 43:7

The place of my throne, and the place of the soles of my feet. The sense would be plainer, if the beginning of the verse were thus rendered, TJiis is the place of my throne, &c. The cherubims were God’s throne, from whence he is said to dwell or sit between the cherubims, and the ark was his footstool. (See Psal. xcix. 1. 5.) IVJiere I will dwell in the midst of thexhildren of Israel for ever.] He means the promise formerly made with relation to the tabernacle and temple: (see Psal. Ixviii.lG. exxxii. |4.) which is to be understood as those were, under the condition of their obedience; (see ver. 9.) and to be eminently fulfilled in Christ, in whom all the promises of the Old Testament are to have their final accomplishment. Zechary prophesies of the Messias,(.vi. 13.) that he-should build the temple of the Lord, and bear the glory;‘i. e. as the spiritual sense;of these prophecies is explained in the Kew Testament, He shall build the Christian church; in him shall all the fulness of the Godhead dwell bodily, and really^ not in types and figures. (See Heb. iii. 3. Matt, xvi. 18. John i. 14. Coloss. ii. 9.)- To the same sense we may explain the prophecy of Haggai, ii. 7,- The glory of the latter house shall be greater than that of the former. There was no visible Sehechinah, or glory,. appeared in the second temple, till the Lord, whom they expected,- came to his temple;.(Mai. iii. 1.) i. e. till the Messias, who was the brightness of his Father’s glory, appeared there, and made it an illustrious figure of that true church, or temple of believers, where he would continue his presence for ever. (See 2 Cor. vi. 16.)- And my holy name shall the house of Israel no more defile by their whoredom.] By idolatry, often described in Scripture, and particularly by this prophet, under the metaphor of fornication. (See chap. xvi. xxiii.) The captivity had that good effect upon the Jews, that they scarce ever afterward relapsed into idolatry. The entire destruction of idolatry is likewise often mentioned as a blessing reserved for the latter days, when the Jews shall be converted, and the fulness of the gentiles come into the church. (See thenote upon Isa. i. 30.) Nor by the carcasses of their kings,- in their high places.] Idols arc called carcasses, because they are without life and motion, and likewise upon theaccount of their being hateful and loathsome in the sight of God. (See Lev. xxvi. 30. Jer. xvi. 18.) They are called the carcassesof kings; because^they were set up, and the worship of them encouraged, by the idolatrous kings of Judah, who erected high places for that purpose near Jerusalem, in the very sight and view of the temple. (See 2 Kings xxiii. 13.) By this means the temple itself was profaned by those that came directly from the worship of idols, to attend upon God’s service in the temple. (See chap, xxiii. of this prophecy, -

Ezekiel 43:8

In their setting up their thresholds by my thresholds, &c. Their kings still advanced to greater degrees of idolatry, in setting up altars and images for their idols in the temple itself, and the courts before it. (See v. 11. viii. G. 15. 2 Kings xvi. 14. xxi. 4, 5. 7.) And the wall, bet ween me and them.] The margin gives a plainer sense, For there was but a wall between me and them., -

Ezekiel 43:9

Now, let them put away their whoredom, &c. See the note upon ver. 7… *

Ezekiel 43:10

Shew the house to the house of Israel, that they may be ashamed of their iniquities, &e. The words, if understood as spoken to the Jews of that age, imply, that the house here described, with the whole platform of it, and the ordinances relating to it, might be a model for them to imitate, as far as they were able, when they should return to their own country, and rebuild their temple. (See the general preface before chap, xl.) The same draught or description, when duly considered, would be a proper, inducement to make them sensible of their former deviations from. God’s worship, and touched. with deep remorse for those sins, which provoked him to deprive them of the

Ezekiel 43:12

Upon the top of the mountain. Whereupon the temple stood. (See xl. 2.) The whole limit thereof round about shall be most holy*] See xlii. 20.

Ezekiel 43:13

Tlie cubit is a cubit and a hand-breadth. See xl.5. The bottom shall be a cubit, and the breadth a cubit, and the borders thereof— shall 6e a span.] The bottom signifies the basis or foundation; (see ver. 14.) this shall be a cubit in height, and a cubit over in breadth; the parts above the lower settle being contracted, and growing narrower by the breadth of a cubit. (See the following verse.) This lower ledge or settle about the altar had a border of the height of a span, or half a cubit, (see ver. 17.) to keep the blood that was poured out at the foot of the altar from running upon the pavement; but it was conveyed away into two holes at the south-west corner of the altar, and so into a sink or common shore under ground. And this shall be the higher place of the altar.] The Hebrew reads, The back of the altar; which imports, that this basis was the protuberance of the altar, or the widest part of it; tho Hebrew word gab, signifying any part that sticks out, and is used for the eyebrows, the protuberance of a hill, or such-like eminence.

Ezekiel 43:14

And from the bottom upon the ground, even to the lower settle, shall be two cubits. The altar was made narrower as it came nearer to tho top; these narrowings or in-benehings are called here settles. The word is azarah in the Hebrew, w T hich is elsewhere used for a court; because the priests trod upon these settles, as they and the people did in the courts before the temple. From the foundation to the lower of the two settles here mentioned, the text saith, was to be two cubits; which seems to contradict the words in the verse before, the bottom shall be a cubit. This difference in expression Dr. Lightfoot thus reconciles, in his Description of the Temple, chap. 34. that the foundation, as it lay flat upon the ground, was but a cubit high; but then there arose a slope of another cubit’s height, which was thicker than the compass of the altar just above it; so that from the ground to the top of the rising was two cubits: and thus he reconciles the description here given DigitizQu by with that of the Talmud, which reckons five cubits from the lower settle to the higher; whereas the prophet counts but four in the following words. And the breadth one cubit.] The breadth of this lower settle, 6f border, was one cubit, which made that part of the altar which was above it narrower, by a cubit on every side of the square, than that part which was nearer the foundation. Andfrbih the Cesser settle even to the greater settle shall be, fouraibitt, tind the breadth one cubit.] Dr. Lightfoot, in the same place, assigns this reason, why tho upper settle is here called the greater, because the upper settle, though it was less in compass (being narrower by two cubits on every side of the square), yet was larger in breadth; the lower settle rising with a leaning slope, as was observed before, which took up a considerable part of its breadth, and made the walk upon it not so large as that upon the upper. Ver. 15^ So the altar shall be four cubits.] tl e. From tho upper settle, which makes the altar ten cubits high, the same height with that made by Solomon, 2 Chron. iv. 1. The fourteenth verse reckons six cubits to the upp£r settle, and here are four cubits added to the top of the altar. The dimensions of the altar are the same in the Talmud, as Dr. Lightfoot observes in the place abovecited; who farther remarks, out of the Jewish writers, that within two cubits of the top, or the place where the hearth was, there’was another narrowing, or bench, of a cubit’s breadth, whero the priests stood to officiate. The altar is twice mentioned in this verse under two different names; the first harel, that is, the mountain of God, being so called, as some rabbins think, in opposition to the idolatrous altar built upon high places; the second ariel, that is, the lion of God, having that name given to it/ because it devoured and consumed the sacrifices offered upon it. (See Isa. xxix. 1.) And from the altar and upward shall be four horns.] To be added at each corner, as was in Moses’s altar, Exod. xxvii. 2. These were squares of a cubit on each side, and hollow in the middle"; and into these cavities some of the blood of the sacrifices was put. (See ver. 20.) They arose from the uppermost bench, where the priest stood to officiate.

Ezekiel 43:16

lie measured the east side with the measuringreed, five hundred reeds, &c. This and the following verses contain the measures of the holy mountain, or area, upon which the temple stood, which is described to be ah exact square, consisting of five hundred reeds in measure on each side of it. We may observe, that the heavenly Jerusalem, represented to St. John, Rev. xxi. 1G. is likewise described as four-square, that figure being an emblem of solidity. And Ezckicl’s vision as well as St. John’s is designed, in its mystical sense, to represent the regularity and strength of Christ’s church and kingdom. (Compare with this verse xl. 47/xli. 13, 14. xlv. 2. xlviii. 20.). Capellus is of opinion, that instead of five hundred reeds, we ought to read five hundred’ cubits: he supposeth the word ammoth, cubits, wanting in the present reading of the text, to have been rejected as spurious by the correctors of the Hebrew copies, by reason of its affinity with meoth, a hundred; and the word kanim, reeds, substituted in its place. This emendation he justifies from the authority of the Scptuaginti who read cubits both in the seventeenth and twentieth verses: which reading St. Jerome acknowledges to have been in the Greek copies in his time. He confirms.it likewise from the parallel text, xlv. 2. which he thinks, according to the rules of grammar, should be expounded of cubits. And he farther argues, that the Jews themselves formerly understood this text of cubits; because they are generally of opinion, that the temple stood in an area or square, containing five hundred cubits on every side; (sec Dr. Lightfoot of the Temple, chap. 2.) whereas, according to the present reading, the whole compass of the area. will amount to three miles and a half, according to the same author’s computation; which is more than half the circuit of the whole city of Jerusalem in its most flourishing condition. (See the Excerpta out of Capcllus’s Triplex Delineatio Templi, in the first volume of the Polyglot Bible.) Whereas the angel is said to measure the east side of this square round about; and so of the other three sides: we need not from hence conclude, that the whole compass of/the ground was measured Four times over; for the phrase round about often signifies, in this prophecy, only from side to side, or from one end to another. (Sec xl. 14. xli. 1G.) The words therefore only import, that the angel continued measuring from one side to the other, till he had gone over the whole compass of the area. • And the altar sftall be twelve cubits long, twelve broad, &c.j The upper part of it shall be an exact square, reckoning from the second settle, which is properly called the altar, and distinguished from the bottom or foundation. (See ver. 15.)

Ezekiel 43:17

And the settle shall be fourteen cubits long, and fourteen broad. This is to bo understood of the lower settle, which was two cubits wider than the upper part of the altar, as appears by the description already given. And the border about it shall be lialfa cubit.] Or a span, as it is expressed, ver. 13. And the bottom thereof shall be a cubit about] A cubit wider than the lower settle. (See ver. 13.) And his stairs shall look towards the east] God forbad© his priests to go up by steps to his altar, Exod. xx. 26. which is usually, expounded, that he would not have his altar set upon a great ascent, in imitation of the heathen high places; yet Solomon’s altar was ten cubits high; (2 Chron. iv. 1.) which necessarily required some ascent Microsoft ® CHAP- XLIII.] UPON EZEKIEL. for the priests to go, that they might officiate on the. top of it: and in this place there is express mention of stairs to go up to the; altar here described, being of the same height with Solomon’s. The Jews tell us, that since the law prohibited stairs or steps, the ascent to the altar was by a« gentle rising, which they call kibbesh, of thirty-two cubits in length, and sixteen in breadth; the landing-place being upon the upper bench or walk, next the hearth or top; of which mention hath been already made in the notes upon yer. 16. See Dr. Lightfoot in the forecited place, and Dr. Prideaux’s Connex. of Script. Hist. par. i. where there is a draught of the altar, and the ascent to it, which very mneh helps to explain the description here given of it. This ascent is directed to be placed at the east side of the altar,.that they, who went up, should look towards the west, and upon the temple, and should turn their backs to the rising sun, in opposition to the rites of those idolaters who worshipped the rising sun. (See the note upon viii. 16.)

Ezekiel 43:18

And to sprinkle blood thereon. See Lev. i. 5. iii. 8. •

Ezekiel 43:19

And thou shall give to the priests, the Levites, that be of the seed of Zadok. See the notes on xl. 45. xliv. 15. A young bullock for a sin-offering, &c] To.consecrate the new altar therewith, and the persons who were to offer sacrifice upon it. (Compare xlv. 18, 19. Exod. xxix. 10. 12. and ver. 36.)

Ezekiel 43:20

It had a wall round about, &c. -To defend it from being invaded or profaned. (Compare Rev. xxi. 17.) The wall was five hundred cubits every way; (see ver. 10.) as it composed the length and breadth of the temple, and its courts: sec the same expression, xl. 47. To make a separation between the sanctuary and the profane place.] By the sanctuary is here meant the whole compass of ground which was the precincts of the temple, elsewhere called the holy mountain. (See xliii. 12.) In comparison of which, Jerusalem itself, though upon several accounts styled the holy city, was esteemed but as profane ground. (See xlviii. 15.) And upon the four corners of the settle.’] The word settle may signify both the settles, as the singular number elsewhere stands for the plural. (See the note -upon xli. 9.) •

Ezekiel 43:21

And he shall burn it. Or rather, It shall be burnt, as the LXX. rightly express the sense; the verb transitive being often used for the impersonal. (See the note upon Isa. xliv.- 18.) In (lie appointed place of tlte house without the sanctuary.] In some place appointed for that purpose, within the precincts of the holy mountain. The temple itself is called the inner house, xli. 15. xlii. 15. to distinguish it from the outer courts and precincts thereof. The body of the bullock, whose blood was to sanctify the altar, was to be burnt without the camp, by the order of the law, Exod.,xxix. 14. This was the first day’s sacrifice; the ceremony of consecration being to last seven days. (See ver. 26.)

Ezekiel 43:22

And on the second day thou shalt offer a kid of the goats without blemish for a sin-offering. This is over aijd above the sacrifices of consecration, prescribed Exod. xxix.l. Some other rites are prescribed in the following ordinances, that differ a little from those ordained by Moses. (See the note upon xlvi. 4.)

Ezekiel 43:23

Thou shalt offer a young bullock and a ram out of the flock. Called the ram of consecration, Exod. xxix. 31. Lev. viii. 22. These sacrifices were to be repeated every one of the seven days of the consecration. (See ver. 25.)

Ezekiel 43:24

And the priest shall cast salt upon thetn. Every sacrifice was to be salted with salt. (Lev. ii. 13.)

Ezekiel 43:26

Seven days shall they purge the altar, and purify it. Seven days were appointed for the performing the ceremonies of purifying the altar, and consecrating the priests. (See Exod. xxix. 35. Lev. viii. 34.) And they shall consecrate themselves.] The expression in the Hebrew is, Tliey shall fill their hands; the phrase being taken from that ceremony used in consecrating a priest, of filling his hands with part of the sacrifice then offered. (See Exod. xxix. 24.)

Ezekiel 43:27

Upon the eighth day, and so forward. See Lev. ix. 1. Your peace-offerings.] The margin reads thank-offerings, because they were offerings of thanksgivings for mercies received….