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
Then thou shalt remember H2142 thy ways, H1870 and be ashamed, H3637 when thou shalt receive H3947 thy sisters, H269 thine elder H1419 and thy younger: H6996 and I will give H5414 them unto thee for daughters, H1323 but not by thy covenant. H1285
And the man H376 said H1696 unto me, Son H1121 of man, H120 behold H7200 with thine eyes, H5869 and hear H8085 with thine ears, H241 and set H7760 thine heart H3820 upon all that I shall shew H7200 thee; for to the intent H4616 that I might shew H7200 them unto thee art thou brought H935 hither: declare H5046 all that thou seest H7200 to the house H1004 of Israel. H3478
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.
And look H7200 that thou make H6213 them after their pattern, H8403 which was shewed H7200 thee in the mount. H2022
Then David H1732 gave H5414 to Solomon H8010 his son H1121 the pattern H8403 of the porch, H197 and of the houses H1004 thereof, and of the treasuries H1597 thereof, and of the upper chambers H5944 thereof, and of the inner H6442 parlours H2315 thereof, and of the place H1004 of the mercy seat, H3727
All this, said David, the LORD H3068 made me understand H7919 in writing H3791 by his hand H3027 upon me, even all the works H4399 of this pattern. H8403
Thou hast walked H1980 in the way H1870 of thy sister; H269 therefore will I give H5414 her cup H3563 into thine hand. H3027 Thus saith H559 the Lord H136 GOD; H3069 Thou shalt drink H8354 of thy sister's H269 cup H3563 deep H6013 and large: H7342 thou shalt be laughed to scorn H6712 and had in derision; H3933 it containeth H3557 much. H4767
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 43
Commentary on Ezekiel 43 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 43
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 Zec 14:4).
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; 23:6).
I will dwell in the midst … for ever—(Re 21:3).
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 (Ex 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 for."
21. burn it … without the sanctuary—(Heb 13:11).
26. Seven days—referring to the original directions of Moses for seven days' purification services of the altar (Ex 29:37).
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).