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
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;
I will dwell in the midst … for
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
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
21. burn it … without the
26. Seven days—referring to the original
directions of Moses for seven days' purification services of the altar
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).