Ezekiel · Chapter 43

Verses 1, 2. Then he brought me to the gate — The eastern gate of the court of the priests, which was just before the temple. And behold, the glory of the God of Israel — The word behold is an expression of joy and admiration; as if the prophet had said, Behold, a wonderful and joyful sight! The glory of that God who calls himself the God of Israel, which had departed from this place and people, and had absented itself from them for so long a time, is now returning to them, and fixing its residence among them. When the glory of the Lord forsook the temple, it is represented as departing from the eastern gate of it; afterward, as quite forsaking the city, and removing to a mountain on the east side of it; and now that glory is described as returning by the same way it departed: see Ezekiel 10:18, and 11:23. This was intended to signify that God would again accept of this place for a temple to be built on it, and dedicated to his worship, and would accept of the service that should be paid him there, and afford the place his peculiar protection. And his voice was like a noise of many waters — Great and terrible: compare Ezekiel 1:24; Revelation 1:15. Either to signify the dreadfulness of God’s judgments, or the efficacy of his commands, who calls things into existence by the power of his word. And the earth shined with his glory — The rays of his glory, like the sunbeams, enlightened the earth: see the margin. This glory of the Lord seems to have been intended as an emblem of the light of the gospel, which is the glory of Christ, and which spread from the eastern part of the world into the western; and which has been, and still is, powerful and mighty in operation, in saving mankind, and enlightening the earth with abundance of knowledge, holiness, and comfort.

1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (verses 1, 2; 10:19; 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13, 24; 10:4, 5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (verse 3; 8:4; 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; 3:12), and is carried from the eastern gate into the inner court (verses 1, 5).

V. 2. Came-When the glory departed, it went eastward, and now it returns, it comes from the east. And his voice-Though by the voice of God, thunder is sometimes meant, yet here it was an articulate voice.

Verse 2. The glory of the God of Israel came from the way of the east] This was the chariot of cherubim, wheels, &c., which he saw at the river Chebar. And this glory, coming from the east, is going to enter into the eastern gate of the temple, and thence to shine out upon the whole earth. Is there not a mystery here? All knowledge, all religion, and all arts and sciences, have travelled, according to the course of the sun, FROM EAST TO WEST! From that quarter the Divine glory at first came; and thence the rays of Divine light continue to diffuse themselves over the face of the earth. From thence came the Bible, and through that the new covenant. From thence came the prophets, the apostles, and the first missionaries, that brought the knowledge of God to Europe, to the isles of the sea, and to the west first, and afterwards to these northern regions.

Verses 1, 2. Then he brought me to the gate — The eastern gate of the court of the priests, which was just before the temple. And behold, the glory of the God of Israel — The word behold is an expression of joy and admiration; as if the prophet had said, Behold, a wonderful and joyful sight! The glory of that God who calls himself the God of Israel, which had departed from this place and people, and had absented itself from them for so long a time, is now returning to them, and fixing its residence among them. When the glory of the Lord forsook the temple, it is represented as departing from the eastern gate of it; afterward, as quite forsaking the city, and removing to a mountain on the east side of it; and now that glory is described as returning by the same way it departed: see Ezekiel 10:18, and 11:23. This was intended to signify that God would again accept of this place for a temple to be built on it, and dedicated to his worship, and would accept of the service that should be paid him there, and afford the place his peculiar protection. And his voice was like a noise of many waters — Great and terrible: compare Ezekiel 1:24; Revelation 1:15. Either to signify the dreadfulness of God’s judgments, or the efficacy of his commands, who calls things into existence by the power of his word. And the earth shined with his glory — The rays of his glory, like the sunbeams, enlightened the earth: see the margin. This glory of the Lord seems to have been intended as an emblem of the light of the gospel, which is the glory of Christ, and which spread from the eastern part of the world into the western; and which has been, and still is, powerful and mighty in operation, in saving mankind, and enlightening the earth with abundance of knowledge, holiness, and comfort.

Verse 2. Behold, the glory of the God of Israel came from the way of the east. In Ezekiel 10:18, we read that the glory had departed from the ancient temple. Here it returns at the east gate, which was the proper way to the sanctum sanctorum, or Holy of holies. The prophet had seen a similar vision at the river Chebar, as is intimated in the next verse; and now again he beholds the Messiah on the throne of his glory. This it is that gives a plenitude of joy to the church on earth; for what people have God so nigh unto them. The Word was made flesh, and dwelt among us. His name is Immanuel, God with us.

Those who plead for the personal reign of Christ a thousand years on earth during the millennium, lay great emphasis on this chapter; but their whole theory seems to have no positive promise on that head. It is enough if he reign in his spiritual temple, reward the martyrs with an earlier resurrection, and cause the age of righteousness to follow the ages of wickedness.

1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (verses 1, 2; 10:19; 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13, 24; 10:4, 5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (verse 3; 8:4; 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; 3:12), and is carried from the eastern gate into the inner court (verses 1, 5).

V. 3. And it-This glory of the God of Israel. To destroy-To declare, that their sins would ruin their city, Ezekiel 9:3,4. I fell-Overwhelmed, and as it were swallowed up.

Verses 3-5. And it — This glory of the God of Israel; was according to the vision, &c., when I came to destroy the city — That is, to prophesy that the city would be destroyed. The prophets are often said to do those things which they foretel shall be done. And I fell upon my face — In humble and reverent adoration of the divine majesty, or overwhelmed, as it were, and not able to bear the lustre of such glory. But the Spirit took him up, when the glory of the Lord was come into the house, that he might see how the house was filled with it. He had formerly seen, to his great grief, how the glory of the Lord, in this same appearance, departed from the temple; because it was profaned; and now he sees, to his great satisfaction, how it returns to it. As we do not find that ever the Shechinah did in such a manner take possession of the second temple, it seems evident that this was to have its accomplishment in that glory of the divine grace which shines so bright in the gospel church, and fills it.

1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (verses 1, 2; 10:19; 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13, 24; 10:4, 5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (verse 3; 8:4; 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; 3:12), and is carried from the eastern gate into the inner court (verses 1, 5).

V. 4. Came-The sins of Israel caused the glory of the Lord to go out of his house, now the repentance of Israel is blest with the return of this glory.

Verses 3-5. And it — This glory of the God of Israel; was according to the vision, &c., when I came to destroy the city — That is, to prophesy that the city would be destroyed. The prophets are often said to do those things which they foretel shall be done. And I fell upon my face — In humble and reverent adoration of the divine majesty, or overwhelmed, as it were, and not able to bear the lustre of such glory. But the Spirit took him up, when the glory of the Lord was come into the house, that he might see how the house was filled with it. He had formerly seen, to his great grief, how the glory of the Lord, in this same appearance, departed from the temple; because it was profaned; and now he sees, to his great satisfaction, how it returns to it. As we do not find that ever the Shechinah did in such a manner take possession of the second temple, it seems evident that this was to have its accomplishment in that glory of the divine grace which shines so bright in the gospel church, and fills it.

1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (verses 1, 2; 10:19; 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13, 24; 10:4, 5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (verse 3; 8:4; 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; 3:12), and is carried from the eastern gate into the inner court (verses 1, 5).

Verse 5. The spirit took me up] And, to follow this thought for a moment, how many men has this heavenly Spirit taken up; filled them with his own influence, and sent them to every country, and nation, and tongue, and people, to testify the Gospel of the grace of God, and to preach among the Gentiles the unsearchable riches of Christ! What spiritual temples have been raised, beautified, and filled with the glory of God! And this light is shining and burning more and more unto the perfect day, when the whole earth shall be filled with the glory of God!

Verses 3-5. And it — This glory of the God of Israel; was according to the vision, &c., when I came to destroy the city — That is, to prophesy that the city would be destroyed. The prophets are often said to do those things which they foretel shall be done. And I fell upon my face — In humble and reverent adoration of the divine majesty, or overwhelmed, as it were, and not able to bear the lustre of such glory. But the Spirit took him up, when the glory of the Lord was come into the house, that he might see how the house was filled with it. He had formerly seen, to his great grief, how the glory of the Lord, in this same appearance, departed from the temple; because it was profaned; and now he sees, to his great satisfaction, how it returns to it. As we do not find that ever the Shechinah did in such a manner take possession of the second temple, it seems evident that this was to have its accomplishment in that glory of the divine grace which shines so bright in the gospel church, and fills it.

Ver. 5. So the Spirit took me up. Not Ish, as in Ezekiel 41:4. But Ruach, the Holy Spirit, as elsewhere in this book: Ezekiel 37:1. Here is then an Adorable Trinity, Messiah and his Spirit reviving the prophet.

1-5. The Lord’s glory returns to the temple by the same gate through which the prophet had seen it depart (verses 1, 2; 10:19; 11:23), and the sound of the chariot’s movement was like a noise of many waters: and the earth shined with his glory (Ezekiel 3:23; compare Ezekiel 1:4-13, 24; 10:4, 5). It was the same vision which Ezekiel had seen at the Chebar (Ezekiel 1:1), and also in Jerusalem when he was summoned thither to announce its overthrow (verse 3; 8:4; 10). Overawed by the glory he falls upon his face, but is lifted up by the spirit as previously (see notes Ezekiel 2:2; 3:12), and is carried from the eastern gate into the inner court (verses 1, 5).

V. 6. The man-Christ. Stood-To encourage, and strengthen him.

Verse 6. I heard him speaking unto me, &c. — The prophet now receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle, Leviticus 1:1. When God’s glory shines in the church, we must from thence expect to receive divine oracles. And the man stood by me — We could not bear to hear the voice of God, any more than to see the face of God, if Jesus Christ did not stand by us as a Mediator. Or, if this was a created angel, it is observable, that when God began to speak to the prophet, he stood by, and gave way, having no more to say. Nay, he stood by the prophet as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is made known by the church the manifold wisdom of God, Ephesians 3:10.

6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side. This voice from the divine glory was that of Jehovah, who addressed the prophet by his well-known title (see note Ezekiel 2:1) and declared, This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, etc. (Compare Isaiah 60:13; Psalm 99:5; 132:7.) This abiding presence of Jehovah is due to the holiness of his people, who will “no more defile my sacred name with their idolatry and with the corpses of their kings,” etc. Expositors here differ as to whether “kings” refers to the idols which had such dominion over them, or to the bodies of the Hebrew kings or princes which were buried not far from the temple (1 Kings 2:10; 11:43). But as Ezekiel in no other place indicated that the bones of the kings ought to be removed from their long resting place at the restoration, and as he is constantly using figures of speech fitted to arouse attention and comparison, the former seems to be the better view. The images which they had brought into their places of worship had already been broken down (Ezekiel 6:4-6, 13; 8:10, 18) and the princes and rulers of Israel had been slain and their carcasses left where they had fallen (Ezekiel 8:16; 9:6, 7). Their idolatry and every vestige of such idolatry would now be removed.

V. 7. He-The glorious God of Israel. My throne-The throne of his grace is in his temple; in the dispensations of grace, God manifests himself a king. My feet-Speaking after the manner of men, and expressing his abode and rest, in his temple, as the type, in his church, as the antitype. In their high places-Perhaps some kings were buried in the temples of their idols, near the idols they worshipped.

Verse 7. Son of man, the place of my throne] The throne refers to his majesty; the soles of his feet, to his condescension in dwelling among men. Where I will dwell in the midst of the children of Israel] The tabernacle and temple were types of the incarnation of Jesus Christ: “Destroy THIS TEMPLE, and after three days I will raise it up;—but this he spake of the temple of his body;” John 2:19, 21. And in THAT TEMPLE “dwelt all the fulness of the Godhead bodily.” Into this immaculate humanity did the glory of the Supreme God enter; and thus, “God was in Christ reconciling the world unto himself.” And this Jesus is Immanuel, GOD with US. In him we find united the ineffable majesty of God, with the abjectness of man. He humbled himself in human nature, not only to bear the form of a servant, but to suffer death upon the cross as a malefactor slave! But by these means he has purchased eternal redemption for us; and the spiritual Israel, who find redemption in his blood, shall be raised up wherever his holy name shall be proclaimed; and shall not, like the old apostate Israel, defile that great name by idolatry or a life of wickedness, but they shall show forth the virtues of Him who has called them from darkness into his marvellous light.

Verses 7-9. And he said unto me, Son of man, &c. — God here, in retaking possession of his house, in effect renews his covenant with his people Israel; and Ezekiel negotiates the matter, as Moses formerly did. This would be of great use to the captives at their return, both for direction and for encouragement; but it more especially concerns those that are blessed with the privileges of the gospel temple, and shows that they hold their blessings under the condition of their obedience. The place of my throne — The sense would be plainer if the beginning of the verse were rendered, This is the place of my throne, &c. — The cherubim are described as God’s throne, and he is said to dwell, or sit, between the cherubim, and the ark was as his footstool. Observe, reader, his temple, the church, is the place where the throne of his grace is erected; and in the dispensations of grace he has a throne, and manifests himself as a king, to whom we must be subject. Where I will dwell in the midst of the children of Israel for ever — He alludes to the promise formerly made with relation to the tabernacle and temple, (see Psalm 68:16, and 132:14,) which promise is to be understood, like all God’s other promises made of old, as conditional, (see verse 9,) and intended to be eminently fulfilled in and by Christ, in whom all the promises of the Old Testament are to have their final accomplishment. Zechariah prophesied, Zechariah 6:13, that the Messiah should build the temple of the Lord, and bear the glory; that is, as such prophecies are explained in the New Testament, he shall build the Christian Church, and in him shall all the fulness of the Godhead dwell bodily and really, not in types and figures. To the same sense we may explain the prophecy of Haggai 2:7, The glory of the latter house shall be greater than that of the former; for no visible glory appeared in the second temple, till the Lord whom they expected came to his temple, Malachi 3:1; that is till the Messiah, who was the brightness of his Father’s glory, appeared there, and made it an illustrious figure of that true temple, or church of believers, where he would continue his presence for ever; see 2 Corinthians 6:16. And my holy name shall Israel no more defile by their whoredom — By idolatry, often described in Scripture under the metaphor of fornication. The captivity had that good effect upon the Jews, that they scarce ever after relapsed into idolatry. And the entire destruction of idolatry is 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. Nor by the carcasses of their kings in their high places — Idols are called carcasses, because they are without life and motion, and likewise upon the account of their being hateful and loathsome in the sight of God: see the margin. They are called carcasses of 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 view of the temple, 2 Kings 23:13. 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. Nay, they even advanced to such high degrees of idolatry, as to set up their threshold by God’s threshold, that is, to erect the altars and images of their idols in the temple itself, and the courts before it. And the wall — For there was but a wall between me and them: see the margin.

Ver. 7. My holy name shall the house of Israel no more defile, neither they nor their kings by their whoredoms. The first temple was confessedly destroyed for these things; but here is a reference to the glory of the latter day, when the people shall be all righteous, and the sanctuary adorned with the beauties of holiness.

The carcases of their kings in their high places, the idols adored by the gentiles. The jews also had their monuments of dead men who had reigned, or been distinguished in antiquity; but it is probable that the allusion here is either to the bodies of Amon or Manasseh, who were not buried with their fathers, or to some idolatrous princes, who are here called kings, and who were interred near the high places of their idols.

6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side. This voice from the divine glory was that of Jehovah, who addressed the prophet by his well-known title (see note Ezekiel 2:1) and declared, This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, etc. (Compare Isaiah 60:13; Psalm 99:5; 132:7.) This abiding presence of Jehovah is due to the holiness of his people, who will “no more defile my sacred name with their idolatry and with the corpses of their kings,” etc. Expositors here differ as to whether “kings” refers to the idols which had such dominion over them, or to the bodies of the Hebrew kings or princes which were buried not far from the temple (1 Kings 2:10; 11:43). But as Ezekiel in no other place indicated that the bones of the kings ought to be removed from their long resting place at the restoration, and as he is constantly using figures of speech fitted to arouse attention and comparison, the former seems to be the better view. The images which they had brought into their places of worship had already been broken down (Ezekiel 6:4-6, 13; 8:10, 18) and the princes and rulers of Israel had been slain and their carcasses left where they had fallen (Ezekiel 8:16; 9:6, 7). Their idolatry and every vestige of such idolatry would now be removed.

V. 8. Their threshold-The kings of Judah and Israel, built temples and altars for their idols, and these are called their thresholds. They erected these in the courts, or near the courts of the temple. Abominations-Idolatries, and wickednesses not to be named.

Verse 8. In their setting of their threshold] They had even gone so far as to set up their idol altars by those of Jehovah; so that their abominable idols were found in the very house of God! therefore, “he consumed them in his anger.”

Verses 7-9. And he said unto me, Son of man, &c. — God here, in retaking possession of his house, in effect renews his covenant with his people Israel; and Ezekiel negotiates the matter, as Moses formerly did. This would be of great use to the captives at their return, both for direction and for encouragement; but it more especially concerns those that are blessed with the privileges of the gospel temple, and shows that they hold their blessings under the condition of their obedience. The place of my throne — The sense would be plainer if the beginning of the verse were rendered, This is the place of my throne, &c. — The cherubim are described as God’s throne, and he is said to dwell, or sit, between the cherubim, and the ark was as his footstool. Observe, reader, his temple, the church, is the place where the throne of his grace is erected; and in the dispensations of grace he has a throne, and manifests himself as a king, to whom we must be subject. Where I will dwell in the midst of the children of Israel for ever — He alludes to the promise formerly made with relation to the tabernacle and temple, (see Psalm 68:16, and 132:14,) which promise is to be understood, like all God’s other promises made of old, as conditional, (see verse 9,) and intended to be eminently fulfilled in and by Christ, in whom all the promises of the Old Testament are to have their final accomplishment. Zechariah prophesied, Zechariah 6:13, that the Messiah should build the temple of the Lord, and bear the glory; that is, as such prophecies are explained in the New Testament, he shall build the Christian Church, and in him shall all the fulness of the Godhead dwell bodily and really, not in types and figures. To the same sense we may explain the prophecy of Haggai 2:7, The glory of the latter house shall be greater than that of the former; for no visible glory appeared in the second temple, till the Lord whom they expected came to his temple, Malachi 3:1; that is till the Messiah, who was the brightness of his Father’s glory, appeared there, and made it an illustrious figure of that true temple, or church of believers, where he would continue his presence for ever; see 2 Corinthians 6:16. And my holy name shall Israel no more defile by their whoredom — By idolatry, often described in Scripture under the metaphor of fornication. The captivity had that good effect upon the Jews, that they scarce ever after relapsed into idolatry. And the entire destruction of idolatry is 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. Nor by the carcasses of their kings in their high places — Idols are called carcasses, because they are without life and motion, and likewise upon the account of their being hateful and loathsome in the sight of God: see the margin. They are called carcasses of 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 view of the temple, 2 Kings 23:13. 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. Nay, they even advanced to such high degrees of idolatry, as to set up their threshold by God’s threshold, that is, to erect the altars and images of their idols in the temple itself, and the courts before it. And the wall — For there was but a wall between me and them: see the margin.

6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side. This voice from the divine glory was that of Jehovah, who addressed the prophet by his well-known title (see note Ezekiel 2:1) and declared, This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, etc. (Compare Isaiah 60:13; Psalm 99:5; 132:7.) This abiding presence of Jehovah is due to the holiness of his people, who will “no more defile my sacred name with their idolatry and with the corpses of their kings,” etc. Expositors here differ as to whether “kings” refers to the idols which had such dominion over them, or to the bodies of the Hebrew kings or princes which were buried not far from the temple (1 Kings 2:10; 11:43). But as Ezekiel in no other place indicated that the bones of the kings ought to be removed from their long resting place at the restoration, and as he is constantly using figures of speech fitted to arouse attention and comparison, the former seems to be the better view. The images which they had brought into their places of worship had already been broken down (Ezekiel 6:4-6, 13; 8:10, 18) and the princes and rulers of Israel had been slain and their carcasses left where they had fallen (Ezekiel 8:16; 9:6, 7). Their idolatry and every vestige of such idolatry would now be removed.

V. 9. Far from me-From my temple.

Verse 9. Now let them put away their whoredom] Their idolatry. And the carcasses of their kings] It appears that God was displeased with their bringing their kings so near his temple. David was buried in the city of David, which was on Mount Zion, near to the temple; and so were almost all the kings of Judah; but God requires that the place of his temple and its vicinity shall be kept unpolluted; and when they put away all kinds of defilement, then will he dwell among them.

Verses 7-9. And he said unto me, Son of man, &c. — God here, in retaking possession of his house, in effect renews his covenant with his people Israel; and Ezekiel negotiates the matter, as Moses formerly did. This would be of great use to the captives at their return, both for direction and for encouragement; but it more especially concerns those that are blessed with the privileges of the gospel temple, and shows that they hold their blessings under the condition of their obedience. The place of my throne — The sense would be plainer if the beginning of the verse were rendered, This is the place of my throne, &c. — The cherubim are described as God’s throne, and he is said to dwell, or sit, between the cherubim, and the ark was as his footstool. Observe, reader, his temple, the church, is the place where the throne of his grace is erected; and in the dispensations of grace he has a throne, and manifests himself as a king, to whom we must be subject. Where I will dwell in the midst of the children of Israel for ever — He alludes to the promise formerly made with relation to the tabernacle and temple, (see Psalm 68:16, and 132:14,) which promise is to be understood, like all God’s other promises made of old, as conditional, (see verse 9,) and intended to be eminently fulfilled in and by Christ, in whom all the promises of the Old Testament are to have their final accomplishment. Zechariah prophesied, Zechariah 6:13, that the Messiah should build the temple of the Lord, and bear the glory; that is, as such prophecies are explained in the New Testament, he shall build the Christian Church, and in him shall all the fulness of the Godhead dwell bodily and really, not in types and figures. To the same sense we may explain the prophecy of Haggai 2:7, The glory of the latter house shall be greater than that of the former; for no visible glory appeared in the second temple, till the Lord whom they expected came to his temple, Malachi 3:1; that is till the Messiah, who was the brightness of his Father’s glory, appeared there, and made it an illustrious figure of that true temple, or church of believers, where he would continue his presence for ever; see 2 Corinthians 6:16. And my holy name shall Israel no more defile by their whoredom — By idolatry, often described in Scripture under the metaphor of fornication. The captivity had that good effect upon the Jews, that they scarce ever after relapsed into idolatry. And the entire destruction of idolatry is 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. Nor by the carcasses of their kings in their high places — Idols are called carcasses, because they are without life and motion, and likewise upon the account of their being hateful and loathsome in the sight of God: see the margin. They are called carcasses of 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 view of the temple, 2 Kings 23:13. 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. Nay, they even advanced to such high degrees of idolatry, as to set up their threshold by God’s threshold, that is, to erect the altars and images of their idols in the temple itself, and the courts before it. And the wall — For there was but a wall between me and them: see the margin.

6-9. The prophet is here addressed by one speaking from within, while “the man” or “a man” — probably the man with the measuring reed (Ezekiel 40:3) — stood by his side. This voice from the divine glory was that of Jehovah, who addressed the prophet by his well-known title (see note Ezekiel 2:1) and declared, This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, etc. (Compare Isaiah 60:13; Psalm 99:5; 132:7.) This abiding presence of Jehovah is due to the holiness of his people, who will “no more defile my sacred name with their idolatry and with the corpses of their kings,” etc. Expositors here differ as to whether “kings” refers to the idols which had such dominion over them, or to the bodies of the Hebrew kings or princes which were buried not far from the temple (1 Kings 2:10; 11:43). But as Ezekiel in no other place indicated that the bones of the kings ought to be removed from their long resting place at the restoration, and as he is constantly using figures of speech fitted to arouse attention and comparison, the former seems to be the better view. The images which they had brought into their places of worship had already been broken down (Ezekiel 6:4-6, 13; 8:10, 18) and the princes and rulers of Israel had been slain and their carcasses left where they had fallen (Ezekiel 8:16; 9:6, 7). Their idolatry and every vestige of such idolatry would now be removed.

V. 10. Son of man-Ezekiel, who is called thus above eighty times in this book. Shew-Describe it to them in all the parts. To the house-To the rulers, prophets, and priests especially, not excluding others. Their iniquities-When they shall blush to see what glory their iniquities had ruined.

Verse 10. Show the house to the house of Israel] Show them this holy house where the holy God dwells, that they may be ashamed of their iniquities. Their name, their profession, their temple, their religious services, all bound them to a holy life; all within them, all without them, should have been holiness unto the Lord. But alas! they have been bound by no ties, and they have sinned against all their obligations; nevertheless, let them measure the pattern, let them see the rule by which they should have walked, and let them measure themselves by this standard, and walk accordingly.

Verse 10. Show the house to the house of Israel, that they may be ashamed, &c. — The prophet is here directed to show the measure and pattern of the house to the Jews, with a view to render them ashamed of their idolatries and other iniquities, which had provoked God to deprive them of the honour and happiness of his residence among them, and the benefit of his ordinances. It seems also, that this same draught and description of the house and its courts, &c., was to be laid before them, as a model for them to imitate, as far as they should be able, when they should return to their own country, and rebuild their temple. See Preliminary Observations to chap. 40.-48. But, as has been more than once intimated, “the words may have a further view, and the model of God’s temple here set forth might be intended as a pattern of heavenly things, as Moses’s was, Exodus 25:40, and a type of that pure church, built upon the foundation of the apostles and prophets, which we may hope God will in due time everywhere restore. And, in the mean season, it is the duty of all Christians, according to their ability, 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 from it. 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. For the same purpose the prophet is commanded in the following verse to write it in their sight.

10-12. These verses prove that there was a deep symbolic meaning, which would be understood by those for whom Ezekiel wrote, in all these minute particulars. This picture of a perfectly holy worship was intended to bring the exiles to repentance. (Compare the method used in the book of Hebrews.) Principal Douglas (Expository Times, May-July, 1898; compare also Godet, Studies in the Old Testament) points out that much of the deviation from the Levitical law by Ezekiel is due to the principle enunciated in verse 12, that the whole limit should be most holy. For this reason the veil or door which in the tabernacle and in Solomon’s temple had separated the holy from the most holy place was removed, making the entire sanctuary most holy (compare Hebrews 9:7-11; 10:19-23), and removing every barrier between God and his believing worshipers. So the altar, the chief thing in all the worship, becomes conspicuous for its height (verses 13-17), and the laver and the brazen sea are omitted, for these are no longer needed when the holy purifying stream springs from the temple; so the censer and the incense become unimportant in the presence of the living cherubim, and the golden candlesticks and all the ancient golden ornaments cease to be necessary since the presence of Jehovah fills the house with splendor. The greater holiness of the temple and the presence of the divine glory explain, therefore, the main differences in ritual between Ezekiel and Leviticus; even the king becoming merely a “prince” before this supreme majesty.

Verse 11. And if they be ashamed] If, in a spirit of true repentance, they acknowledge their past transgressions, and purpose in his help never more to offend their God, then teach them every thing that concerns my worship, and their profiting by it.

10-12. These verses prove that there was a deep symbolic meaning, which would be understood by those for whom Ezekiel wrote, in all these minute particulars. This picture of a perfectly holy worship was intended to bring the exiles to repentance. (Compare the method used in the book of Hebrews.) Principal Douglas (Expository Times, May-July, 1898; compare also Godet, Studies in the Old Testament) points out that much of the deviation from the Levitical law by Ezekiel is due to the principle enunciated in verse 12, that the whole limit should be most holy. For this reason the veil or door which in the tabernacle and in Solomon’s temple had separated the holy from the most holy place was removed, making the entire sanctuary most holy (compare Hebrews 9:7-11; 10:19-23), and removing every barrier between God and his believing worshipers. So the altar, the chief thing in all the worship, becomes conspicuous for its height (verses 13-17), and the laver and the brazen sea are omitted, for these are no longer needed when the holy purifying stream springs from the temple; so the censer and the incense become unimportant in the presence of the living cherubim, and the golden candlesticks and all the ancient golden ornaments cease to be necessary since the presence of Jehovah fills the house with splendor. The greater holiness of the temple and the presence of the divine glory explain, therefore, the main differences in ritual between Ezekiel and Leviticus; even the king becoming merely a “prince” before this supreme majesty.

V. 12. The law-This is the first comprehensive rule: holiness becomes God’s house; and this relative holiness referred to personal and real holiness. The top-The whole circuit of this mountain shall be holy, but the top of it on which the temple stands, shall be most holy.

Verse 12. This is the law of the house] From the top of the mountain on which it stands, to the bottom, all round about, all shall be holy; no buildings shall be erected in any part, nor place nor spot be appropriated to a common use; all shall be considered as being most holy.

Verse 12. This is the law of the house — This is the first comprehensive rule; or, this is the general law respecting this temple, and all that belongs to it. Whereas formerly only the chancel, or sanctuary, was most holy, now the whole mount of the house, the whole limit thereof round about, including all the courts and all the chambers, shall be so. This signified that, in gospel times, 1st, The church should have the privilege of the holy of holies, namely, that of a near access to God. All believers have now, under the gospel, liberty to enter into the holiest, Hebrews 10:19, with this advantage, that whereas the Jewish high-priests entered by the virtue of the blood of bulls and goats; we enter by the virtue of the blood of Jesus, and at all times, and wherever we are, we have through him access to the Father. 2d, That the whole church should be under an indispensable obligation to press toward the perfection of holiness, as he who hath called us is holy. All must now be most holy. Holiness becomes God’s house for ever, and in gospel times more than ever. Behold, this is the law of the house! Let none expect the protection and blessings of it that will not submit to this law.

10-12. These verses prove that there was a deep symbolic meaning, which would be understood by those for whom Ezekiel wrote, in all these minute particulars. This picture of a perfectly holy worship was intended to bring the exiles to repentance. (Compare the method used in the book of Hebrews.) Principal Douglas (Expository Times, May-July, 1898; compare also Godet, Studies in the Old Testament) points out that much of the deviation from the Levitical law by Ezekiel is due to the principle enunciated in verse 12, that the whole limit should be most holy. For this reason the veil or door which in the tabernacle and in Solomon’s temple had separated the holy from the most holy place was removed, making the entire sanctuary most holy (compare Hebrews 9:7-11; 10:19-23), and removing every barrier between God and his believing worshipers. So the altar, the chief thing in all the worship, becomes conspicuous for its height (verses 13-17), and the laver and the brazen sea are omitted, for these are no longer needed when the holy purifying stream springs from the temple; so the censer and the incense become unimportant in the presence of the living cherubim, and the golden candlesticks and all the ancient golden ornaments cease to be necessary since the presence of Jehovah fills the house with splendor. The greater holiness of the temple and the presence of the divine glory explain, therefore, the main differences in ritual between Ezekiel and Leviticus; even the king becoming merely a “prince” before this supreme majesty.

V. 13. The altar-Of burnt-offerings. And an hand-breath-The sacred cubit, three inches longer than the common cubit. The bottom-The ledge or settle, fastened to the altar on all sides at the bottom, shall be a cubit in height. The breadth-From the edge of this bench on the outside to the edge where it joined the body of the altar, a cubit, and this the breadth, twenty one inches, broad enough for the priests to walk on. Border-A ledge going round on all the squares. The edge-On the outer edge of this settle a span high. The back-As the back bears burdens, so this was to bear the weight of the whole altar.

Verse 13. The cubit is a cubit and a hand breadth] It is the same cubit by which all the previous admeasurements were made, and was a hand breadth or four inches longer than the Babylonian cubit.

Verses 13-17. These are the measures of the altar — The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3; but the altar here spoken of is an altar in the temple, the mystical temple emblematical of the gospel church; and this altar is mystical too, for Christ is our altar. The bottom shall be a cubit, &c. — To render the dimensions here specified of the altar more intelligible to an English reader, it may be best to observe, that it was about six yards square at the top, and seven at the bottom. It was four yards and a half high; it had a lower bench, or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another, two yards above that, on which others of them stood; and those were each of them half a yard broad, and had ledges on either side, that they might stand firm upon them. The sacrifices were killed at the table spoken of Ezekiel 40:39; what was to be burned on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” verse 16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50).

V. 14. From the bottom-From the first ledge, which was a cubit broad, and a cubit high from the ground. To the lower-To the top of that square settle, which is called lower, because another settle is raised upon it. Two cubits-In height. The lesser-From the highest edge of the uppermost settle, down to the cubit broad ledge about the lower settle. The greater-So called, because it exceeded the upper settle a cubit in breadth. Four cubits-In height.

Verses 13-17. These are the measures of the altar — The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3; but the altar here spoken of is an altar in the temple, the mystical temple emblematical of the gospel church; and this altar is mystical too, for Christ is our altar. The bottom shall be a cubit, &c. — To render the dimensions here specified of the altar more intelligible to an English reader, it may be best to observe, that it was about six yards square at the top, and seven at the bottom. It was four yards and a half high; it had a lower bench, or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another, two yards above that, on which others of them stood; and those were each of them half a yard broad, and had ledges on either side, that they might stand firm upon them. The sacrifices were killed at the table spoken of Ezekiel 40:39; what was to be burned on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” verse 16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50).

V. 15. Four cubits-In height. From the altar-From the top of the altar.

Verse 15. So the altar] larhh haharel, “the mount of God.” And from the altar] lyarahmw umihaariel, “and from the lion of God.” Perhaps the first was a name given to the altar when elevated to the honour of God, and on which the victims were offered to him, and the second, the lion of God, may mean the hearth, which might have been thus called, because it devoured and consumed the burnt-offerings, as a lion does his prey. See on Isaiah 29:1.

Verses 13-17. These are the measures of the altar — The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3; but the altar here spoken of is an altar in the temple, the mystical temple emblematical of the gospel church; and this altar is mystical too, for Christ is our altar. The bottom shall be a cubit, &c. — To render the dimensions here specified of the altar more intelligible to an English reader, it may be best to observe, that it was about six yards square at the top, and seven at the bottom. It was four yards and a half high; it had a lower bench, or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another, two yards above that, on which others of them stood; and those were each of them half a yard broad, and had ledges on either side, that they might stand firm upon them. The sacrifices were killed at the table spoken of Ezekiel 40:39; what was to be burned on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” verse 16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50).

Verses 13-17. These are the measures of the altar — The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3; but the altar here spoken of is an altar in the temple, the mystical temple emblematical of the gospel church; and this altar is mystical too, for Christ is our altar. The bottom shall be a cubit, &c. — To render the dimensions here specified of the altar more intelligible to an English reader, it may be best to observe, that it was about six yards square at the top, and seven at the bottom. It was four yards and a half high; it had a lower bench, or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another, two yards above that, on which others of them stood; and those were each of them half a yard broad, and had ledges on either side, that they might stand firm upon them. The sacrifices were killed at the table spoken of Ezekiel 40:39; what was to be burned on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” verse 16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50).

V. 17. Stairs-Or steps, for such they needed, (probably each stair about one fourth of a cubit,) to carry them, up to the first and second settles.

Verse 17. And the settle] The ledge on which the priests walked round the altar, see Ezekiel 43:14. By these settles or ledges the altar was narrowed towards the top. “The ascent shall look toward the east;” this ascent was an inclined plane. But these settles, or more properly ledges, as Bp. Newcome translates, may be thus computed. The altar itself was ten feet high and twenty broad; the same as that of Solomon, 2 Chronicles 4:1.

For the base, Ezekiel 43:13, is in height — 1

From the surface of the base to the first ledge, Ezekiel 43:14, is — 1 From the lower ledge to the upper, Ezekiel 43:14, are — 4 From the upper ledge to the ariel or hearth, Ezekiel 43:15, are — 4 In all — 10 cubits

And as to the breadth, the upper ledge, Ezekiel 43:17, was — 14 Add a cubit on each side for the higher ledge, Ezekiel 43:14, latter part — 2

Add a cubit on each side for the lower ledge, Ezekiel 43:14, former part — 2

Add a cubit on each side for the base, Ezekiel 43:13, — 2 In all — 20 cubits

The altar of burnt-offerings, described Exodus 27:1; 38:1, was smaller than this, because it was to be removed from place to place with the tabernacle. This was designed for a permanent temple. See Bp. Newcome on this chapter.

Verses 13-17. These are the measures of the altar — The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3; but the altar here spoken of is an altar in the temple, the mystical temple emblematical of the gospel church; and this altar is mystical too, for Christ is our altar. The bottom shall be a cubit, &c. — To render the dimensions here specified of the altar more intelligible to an English reader, it may be best to observe, that it was about six yards square at the top, and seven at the bottom. It was four yards and a half high; it had a lower bench, or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another, two yards above that, on which others of them stood; and those were each of them half a yard broad, and had ledges on either side, that they might stand firm upon them. The sacrifices were killed at the table spoken of Ezekiel 40:39; what was to be burned on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.

13-17. Here follows the measure of the sacred temple altar of burnt offering (Ezekiel 40:47). Every measure is explicitly declared to be with the sacred cubit. (See note Ezekiel 40:5.) The height of the altar proper was ten sacred cubits, while the platform on which it was built (“the hearth of God,” or “mount of God,” verse 16, A.V., “altar;” compare Sayce’s Higher Criticism, pp. 28:141, 350, 376) was a square of twelve sacred cubits. The steps to the altar faced the rising sun and four horns projected from the “hearth of God.” The horns in all the Levitical law had a peculiar sacredness — perhaps because of their elevation, being nearer to heaven than any other part of the altar (Leviticus 4:18), or because of their symbolization of power and sovereignty (compare Daniel 8:3-9). To grasp the horns of the altar was an appeal to the divine judgment to take the place of human law; therefore the altar became a place of asylum for those fleeing from enemies (1 Kings 1:50).

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 19. Give-Direct, or command that it be given.

Verse 19. The priests—that be of the seed of Zadok] It was this Zadok that was put in the place of Abiathar, by Solomon, 1 Kings 2:35, in whose family the priesthood had continued ever since.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 20. Shalt take-Appoint it to be taken.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 21. He-The priest. In the appointed place-That is, in the court of the house, and on the altar appointed; this is the first day’s sacrifice.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 22. They-The priests in attendance.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 23. Shalt offer-On the third day, and so on, through seven days.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 24. Shalt offer-Direct them to offer. Salt-It may allude to the perpetuity of the covenant thus made by sacrifice.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

Verse 25. Seven days shalt thou prepare] These are, in general, ordinances of the LAW; and may be seen by consulting the parallel passages. All these directions are given that they might follow them, when they should be put in possession of their own land. For in several cases the prophet enters into particulars, as if he had supposed that the book of the law had perished.

EZEKIEL

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 26. They-The priests in course.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.

V. 27. I will accept you-Those that give themselves to God, shall be accepted of God, their persons first, and then their performances, through the mediator.

Verses 18-27. These are the ordinances of the altar — Here we have directions concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, particularly a goat for a sin-offering, (verse 25,) besides a young bullock for a sin-offering on the first day, verse 19; which teaches us, in all our religious services, to have an eye to Christ, the great sin-offering. Neither our persons nor our performances can be acceptable to God, unless sin be taken away; and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood) and the gift upon the altar. There was also a bullock and a ram to be offered for a burnt-offering, (verse 24,) which was intended purely for the glory of God, to teach us to have an eye to that in all our services. This dedication of the altar is called the cleansing and purging of it, verses 20, 26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself, John 17:19. And when we consecrate the altars of our hearts to God, to have holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lust of the flesh.

It is observable, that there are several differences between the rites of dedication here, and those which were appointed Exodus 29., to intimate that the ceremonial institutions were mutable things, and the changes made in them were earnests of their termination in Christ. Only here, according to the general law that all the sacrifices must be seasoned with salt, (Leviticus 2:14,) particular orders are given (verse 24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us, influencing the hidden man of the heart, is in that which is not corruptible, and therefore, in the sight of God, of great price. We may observe further here, that constant use was to be made of the altar when dedicated; the priests being directed to make their burnt-offerings and peace-offerings upon it, (verse 27,) for therefore it was sanctified, that it might sanctify the gift that was offered upon it. And for their encouragement in this whole service, God promises, on condition of their observing these directions, that he would graciously accept them: for those that give themselves to God shall be accepted of him, their persons first, and then their performances, through the Mediator; and if our persons be accepted, and our services be pleasing to him, it is enough, we need no more.

18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and the different vessels; for Jehovah has already entered the temple, and it is already holy. For the same reason the priests of the family of Zadok (see Ezekiel 44:15) need no consecration before taking part in the most sacred ordinances of the dedication ceremony. These holy priests now offer for a sin offering the same sacrifice which formerly Aaron and his sons offered (Leviticus 8:14). Only the altar on which was laid the sins of the people had need of cleansing by the application of sacrificial blood to the uplifted horns, ledge, and border (see note verses 13-17); “thus shall they cleanse it and make atonement for it.” (Compare Leviticus 4:7, 34.) The body of the bullock was burned in a place outside the sanctuary. (Compare Leviticus 4:10, 12; Hebrews 13:11, 13.) Perhaps the “separate place” (Ezekiel 41:12), which was outside the sanctuary proper, is meant. (See H, chart facing page 209.) The second day’s ritual (verse 22), with those which followed, demanded “a he-goat without blemish” (compare Leviticus 4:23, 24), thus deviating from the Mosaic order (Exodus 29:36), after which followed the burnt offering (verses 23, 24; compare Leviticus 1:3-5; 8:18), which, as in the old law, was sprinkled with salt, the well-known symbol of entire consecration (Leviticus 2:13; see notes 16:4; Religion of the Semites, 4:435). “Seven days shall they make atonement for the altar, and purify, and consecrate it,” after which it shall be ready for the regular sacrifices (verse 27). “The prominence given to ‘burnt’ and ‘peace’ offerings, as distinguished from ‘sin offerings,’ may, as Schrader suggests, have pointed to the fact that the sacrificers who should use this altar would be a people in a state of grace, to whom Jehovah was prepared to say, ‘I will accept you; not your offerings alone, but your persons as well.’” — Pulpit Commentary.