Ezekiel 43:7

earth. Is there not a mystery here? All knowledge, all religion, and all arts and sciences, have traveled, 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. 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! 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;" Joh 2:19, Joh 2:21. And in That Temple "dwelt all the fullness 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. 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." 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. 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 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. 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 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. Verse 15 So the altar - ההראל haharel, "the mount of God." And from the altar - ומהאראיל umihaariel, "and from the lion of God." Perhaps the first was a name given to the altar when elevated to the honor 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 Isa 29:1 (note). Verse 17 And the settle - The ledge on which the priests walked round the altar, see Eze 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, 2Chr 4:1. Height Cubits For the base, Eze 43:13, is in height 1 From the surface of the base to the first ledge, Eze 43:14 1 From the lower ledge to the upper, Eze 43:14 4 From the upper ledge to the ariel or hearth, Eze 43:15 4 In all 10 Breadth Cubits And as to the breadth, the upper ledge, Eze 43:17, was 14 Add a cubit on each side for the higher ledge, Eze 43:14, latter part 2 Add a cubit on each side for the lower ledge, Eze 43:14, former part 2 Add a cubit on each side for the base, Eze 43:13 2 In all 20 The altar of burnt-offerings, described Exo 27:1; Exo 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. 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, 1Kgs 2:35, in whose family the priesthood had continued ever since. 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. Introduction This chapter gives an account of the glory of God having returned to the temple, Eze 44:14. The Jews reproved for suffering idolatrous priests to pollute it with their ministrations, Eze 44:5-8. Ordinances respecting the conduct of the priests, and the maintenance due to them, vv. 9-31. Verse 1 The outward sanctuary - In opposition to the temple itself, which was the inner sanctuary. Verse 2 This gate shall be shut - It was not

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.

The Vision of the Temple. ( b. c. 574.) 7 And he said unto me, Son of man, 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 for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. 10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. 11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour. I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, v. 7 . They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men ( Isa. xxix. 13 ); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to his, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king ( Ps. xlviii. 2 ) and his footstool, Ps. xcix. 5 ; cxxxii. 7 . Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure. II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities ( v. 9 ): " Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me." This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins ( v. 10 ): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, v. 11 . If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. " Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it." Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed. III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, v. 7 . 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer. xxxii. 40 . 2. Then I will dwell in the midst of them for ever; and the same again v. 9 . God secures to us his good-will by confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us. IV. The general law of God's house is laid down ( v. 12 ), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest ( Heb. x. 19 ), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has 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 of it that will not submit to this law.