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Eze 43:1-27. JEHOVAH'S RETURN TO THE TEMPLE.
Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy.
2. the way of the east--the way whereby the glory had departed
(Eze 11:22, 23),
and rested on Mount Olivet (compare
3. when I came to destroy the city--that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.
7. the place--that is, "behold the place of My throne"--the place on which your thoughts have so much dwelt (Isa 2:1-3; Jer 3:17; Zec 14:16-20; Mal 3:1). God from the first claimed to be their King politically as well as religiously: and He had resisted their wish to have a human king, as implying a rejection of Him as the proper Head of the state. Even when He yielded to their wish, it was with a protest against their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He shall then first realize the original idea of the theocracy, with its at once divine and human king reigning in righteousness over a people all righteous (Eze 43:12; Isa 52:1; 54:13; 60:21).
9. carcasses of their kings--It is supposed that some of their
idolatrous kings were buried within the bounds of Solomon's temple
[HENDERSON]. Rather, "the carcasses of their
idols," here called "kings," as having had lordship over them in
but henceforth Jehovah, alone their rightful lord, shall be their king,
and the idols that had been their "king" would appear but as
"carcasses." Hence these defunct kings are associated with the "high
and Jer 16:18,
confirm this. Manasseh had built altars in the courts of the temple to
the host of heaven
(2Ki 21:5; 23:6).
12. whole . . . most holy--This superlative, which had been used exclusively of the holy of holies (Ex 26:34), was now to characterize the entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculiar sanctity to a single apartment of it.
15. altar--Hebrew, Harel, that is, "mount of God"; denoting the
high security to be imparted by it to the restored Israel. It was a high
place, but a high place of God, not of idols.
16. square in the four squares--square on the four sides of its squares [FAIRBAIRN].
18-27. The sacrifices here are not mere commemorative, but propitiatory ones. The expressions, "blood" (Eze 43:18), and "for a sin offering" (Eze 43:19, 21, 22), prove this. In the literal sense they can only apply to the second temple. Under the Christian dispensation they would directly oppose the doctrine taught in Heb 10:1-18, namely, that Christ has by one offering for ever atoned for sin. However, it is possible that they might exist with a retrospective reference to Christ's sufferings, as the Levitical sacrifices had a prospective reference to them; not propitiatory in themselves, but memorials to keep up the remembrance of His propitiatory sufferings, which form the foundation of His kingdom, lest they should be lost sight of in the glory of that kingdom [DE BURGH]. The particularity of the directions make it unlikely that they are to be understood in a merely vague spiritual sense.
20. cleanse--literally, "make expiation for."
21. burn it . . . without the sanctuary-- (Heb 13:11).
26. Seven days--referring to the original directions of Moses for
seven days' purification services of the altar
27. I will accept you-- (Eze 20:40, 41; Ro 12:1; 1Pe 2:5).