Verse-by-Verse Bible Commentary
Ezekiel 43:10

Clarke's Commentary

Verse Ezekiel 43:10. 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.

Bridgeway Bible Commentary

God returns to the temple (43:1-12)

Nineteen years earlier, Ezekiel had seen visions in which God left the temple, went out of Jerusalem to a nearby mountain, then destroyed the city and its inhabitants (see 8:1; 9:1-11; 10:19; 11:22-24). Now, with the new temple established, he sees God returning by the same route, coming to his temple and filling it with glory (43:1-5).
God then told Ezekiel that this temple was to be his earthly dwelling place. It was holy, and his people were not to defile it as their ancestors had defiled the previous temple, through worshipping idols and burying their kings there (6-9). Ezekiel was to describe the new temple to the exiles and explain to them how it was to function. His purpose was to help them understand more of God’s holiness, so that they might live obediently and avoid wrongdoing (10-12).

Coffman's Commentaries on the Bible

"Afterward he brought me to the gate, even the gate that looketh toward the east. And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. And the glory of Jehovah came into the house by the way of the gate whose prospect is toward the east. And the Spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house. And I heard one speaking unto me out of the house; and a man stood by me. And he said unto me, Son of man, 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 for ever. And the house of Israel shall no more defile my holy name, neither they, nor their kings, by their whoredom, and by the dead bodies of their kings in their high places; in their setting of their threshold by my threshold, and their door-post beside my door-post, and there was but the wall between me and them; and they have defiled my holy name by their abominations which they have committed: wherefore I have consumed them in mine anger. Now let them put away their whoredom, and the dead bodies of their kings, far from me; and I will dwell in the midst of them for ever. Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the egresses thereof, and the entrances 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. 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. And these are the measures of the altar by cubits (the cubit is a cubit and a handbreadth): the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar. And from the bottom upon the ground to the lower ledge shall be two cubits, and the breadth one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the breadth a cubit. And the upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns. And the altar hearth shall be twelve cubits long by twelve broad, square in the four sides thereof. And the ledge shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit round about; and the steps thereof shall look toward the east. And he said unto me, Son of man, thus saith the Lord Jehovah: These are the ordinances of the altar in the day when they shall make it, to offer burnt-offerings thereon, and to sprinkle blood thereon. Thou shalt give to the priests the Levites that are of the seed of Zadok, who are near unto me, to minister unto me, saith the Lord Jehovah, a young bullock for a sin-offering. And thou shalt take of the blood thereof, and put on the four horns of it, and on the four corners of the ledge, and upon the border round about: thus shalt thou cleanse it and make atonement for it. Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary. And on the second day thou shalt offer a he-goat without blemish for a sin-offering; and they shall cleanse the altar, as they did cleanse it with the bullock. When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. And thou shalt bring them near before Jehovah, and the priests shall cast salt upon them, and they shall offer them up for a burnt-offering unto Jehovah. Seven days shalt thou prepare every day a goat for a sin-offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. Seven days shall they make atonement for the altar and purify it; so shall they consecrate it. And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, saith the Lord Jehovah."

Here is a vision of the return of God's glory to the Temple, corresponding in every way to the visions of the departing glory in Ezekiel 10-11 (Ezekiel 43:1-6). God cited the reprobacy of the priests as a hindrance and as a reason for leaving the Temple. God promised that his glory would dwell there forever (Ezekiel 43:7-12); but that promise was made to be absolutely contingent upon Israel's holiness (Ezekiel 43:9-12). We also have the detailed measurements of the altar (Ezekiel 43:13-17), certain details on animals sacrificed, the sprinkling of the blood, the choice of animals, the days when sacrifices were to be offered, etc,

Barnes' Notes on the Whole Bible

Deviation from the exact rules of the Mosaic ordinances was connected with the transgression of the people. So the restoration, according to the pattern of the Law, was symbolic of their return to obedience.

Smith's Bible Commentary

Chapter 43

Now in chapter 43:

He brought him then to the gate that looks toward the east ( Ezekiel 43:1 ):

This is at the bottom of your diagram.

And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the noise of many waters: and the earth shined with his glory ( Ezekiel 43:2 ).

Here you have the return of the glory of God to Israel. Now earlier Ezekiel saw in a vision the glory of God leaving the temple, and gradually as it left the temple, it settled at the gate towards the east and then it ascended and God's glory was removed from Israel. Here we find the glory of God returning to Israel. And again, even as the glory of God departed by the gate to the east, so the glory of God returns by the gate to the east.

"And His voice was like the noise of many waters." In Revelation chapter 1, as John is describing Jesus Christ in His glory, he does declare that His voice was like the noise of many waters. I would assume that this reference here in Ezekiel is a reference to the return of Jesus Christ in glory. "Then shall they see the Son of man coming with clouds and great glory" ( Luke 21:27 ). And He shall set His foot in that day on the Mount of Olives, and it shall split in the middle and a new valley will be formed from east to west when the Mount of Olives is split in the middle.

Now, according to other passages of scripture, when Christ returns, you remember when He ascended, He went with His disciples to the Mount of Olives and when they had gone as far as Bethany, which is just over the top of the Mount of Olives, Jesus ascended up into heaven and the disciples were standing there gazing up into heaven as they watched the cloud catch Him out of their sight. And two men stood by them in shining apparel and said, "Ye men of Galilee, why stand ye here gazing into heaven? For this same Jesus shall come again in like manner as you have seen Him go into heaven" ( Acts 1:11 ). And so the coming of Jesus Christ as He went in glory up into heaven He'll come again setting His foot upon the Mount of Olives. A great cataclysmic event takes place as the Mount of Olives splits. No doubt creating what we will get to later this new stream that will issue from the southern part here... I mean from the eastern part here down in the bottom part of your page, the new stream that will issue from the temple of God which will flow down to the Dead Sea. And we'll get to that after a while. But this is all a part of this great geological structural change that will take place when the Mount of Olives splits and when the city is shaken and the preparation for the return of Jesus Christ and the establishing of His kingdom.

"And the earth shined with the glory," as Christ returns there in verse Ezekiel 43:2 .

Now as He returns, surrounded of course with the angelic beings, the cherubim. The Bible speaks about His coming with the angels; it also speaks about His coming with the church, coming with clouds and great glory. Clouds symbolically are numbers of people, throngs of people. Paul said, "When Christ who is our life shall appear, then shall we also appear with Him in glory" ( Colossians 3:4 ). Then shall they see the Son of man coming with the angels to judge the earth. And so the saints that came with Him, Revelation 19 . So Christ coming with a heavenly multitude to establish God's kingdom upon the earth.

And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. And I heard him speaking unto me out of the house; and the man stood by me. 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 carcasses of their kings in the high places. In their setting of their threshold by my thresholds, and their post by my posts, and the wall [and so forth] my holy name they will not defile any more by their abominations which they have committed. Now let them put away their whoredom, and the carcasses of their kings, far from me, and I will dwell in the midst of them for ever ( Ezekiel 43:4-9 ).

And so the declaration of God's coming, the coming of the kingdom to dwell in the midst of the people. So Ezekiel is commanded to show these things to the house of Israel,

that they may be ashamed of their iniquities: and let them measure the pattern [and all] ( Ezekiel 43:10 ).

Now he, in verse Ezekiel 43:13 , gives you the measure of the altar. And we have the altar there in the center of the whole building, complex. And this altar is a fairly good size altar. It has four horns on the corners of the altar and they offered the sacrifices in verse Ezekiel 43:19 through the end of the chapter. The priests make the offerings of the sacrifices and all, the various offerings: sin offering, burnt offering, and the peace offerings.

Now, here's where one of the problems arises. And that is, why would sin offerings be made in the Kingdom Age? For we know that the Old Testament sacrifices all pointed to that one sacrifice of Jesus Christ whereby our sins would be purged once and for all. And in Hebrews we are told that Christ has suffered once and for all. That He is the sin offering of which all of the Old Testament offerings were just a shadow, the substance is of Christ. Why, then, will they be offering sacrifices again in the new temple during the Kingdom Age? And many suggestions have been offered for the reason for these sacrifices. Some of them saying, "Well, this is all symbolic. They really aren't offered." I cannot accept that. Many people spiritualize them. I cannot accept that. I think that it speaks very plainly that there will be these offerings offered during the Kingdom Age.

Now, as we look at the Old Testament sacrifices that were made, we realize, number one, that they did not actually put away sins. The Lord said, "And when they make the sacrifice it shall be for a kofar," which Hebrew word is covering. And so the sins will be covered. It doesn't say they would be put away; they would be covered. Now in Hebrews we read that it is impossible that the blood of bulls or goats could put away sin. But all they could do was to speak of the better sacrifice which was to come, that is of Jesus. So the Old Testament sacrifices did not put away sin, but they testified of that sacrifice that would come by which sins would be put away once and for all. I believe that the only explanation that can be given for sacrifices here in the temple in the Kingdom Age is that these sacrifices are memorial sacrifices looking back at what Christ has done. Even as the Old Testament sacrifices looked forward, did not put away sin, but gave anticipation for the sacrifice that would be offered, even now these are offered in memorial as we look back at that sacrifice of Jesus Christ.

Now you remember that Jesus took bread and broke it and gave to His disciples and said, "Take, eat, this is My body broken for you." He took also the cup after supper and He said, "Take, drink, this is the blood in the new covenant that is shed for the remission of sins. For as often as you eat this bread and drink this cup you do show the Lord's death until He comes. This do," He said, "in remembrance of Me." And even as we have our communion services and we break the break the bread and we drink the cup in remembrance of what Jesus did in His death for our sins, so when sacrifices are re-instituted in the Kingdom Age, they will not be for the purpose of putting away sin, but they will be memorial offerings by which we will be reminded of that sacrifice by which the sins were put away, and we'll be looking back to the cross and the sacrifice that was made there by Jesus Christ. The sin offerings being made here in the Kingdom Age. And that is to me reading it the way it says, but in seeking to understand it, that is the only understanding that I personally can come to the reason for there being a sin offering sacrifice in those days. "

Dr. Constable's Expository Notes

3. The return of God’s glory to the temple 43:1-12

Having described the temple, God next revealed that He approved of it.

Dr. Constable's Expository Notes

The significance of the vision 43:6-12

Dr. Constable's Expository Notes

The Lord instructed Ezekiel to describe the temple that he had seen in his vision to the Israelites. It would so impress them with the glorious future that God intended to give them that they would feel ashamed of their iniquities. They should examine the plans of the future temple carefully because they would inspire obedience in the people. If the exiles responded positively to Ezekiel’s revelation, they should study the vision carefully and conform to the instructions that accompanied it. Ezekiel was about to receive information about what the Israelites should do. So far the vision dealt with what they would see.

Gill's Exposition of the Whole Bible

Thou son of man, show the house,.... That is, the house the prophet had seen measured, its gates, courts, and all belonging to it; which he was at first bid to observe, that he might show it to others; the house that the glory of the Lord was now come into, and had filled; and which is no other than the Gospel church in its perfection and glory in the latter day. This the prophet, who is addressed under his usual character in this book, is bid to show "to the house of Israel"; either to the captives in Babylon, among whom he was, and to whom he often speaks in this book, being sent with a message to them: and this he is ordered to show them, both to comfort them in their present state, with a view of what would be hereafter; and to humble them, and bring them to a sense of their sins, and shame for them, which had brought them into the condition they were, and so greatly short of this happy one: or else to the Jews in the first times of the Gospel; the prophet representing the apostles of Christ, who delivered out the form of a Gospel church state to the believing ones, far superior to that they had been in, and into which they entered: or rather he represented the ministers of the word in the latter day, showing to the Christians of those times the order, worship, and discipline of a pure Gospel church, who have been greatly deficient in their observance of them; and which is the work and business of Gospel ministers to do, as well as to preach the doctrine of the Gospel:

that they may be ashamed of their iniquities; how far short they have come of the model of true Gospel churches, and of observing the order, and maintaining the ordinances, and keeping up the discipline of such churches; and when persons are brought to blush and be ashamed, it looks as if they had a true sight and sense of their mistakes, and of repentance for them:

and let them measure the pattern; that is, of the house, and what belongs to it; by which they will see their defects, and correct them; see Revelation 11:1.

Henry's Complete Commentary on the Bible

      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, Ezekiel 43:7; Ezekiel 43:7. 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 (Isaiah 29:13); 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 hi, 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 (Psalms 48:2) and his footstool,Psalms 99:5; Psalms 132:7. 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 (Ezekiel 43:9; Ezekiel 43:9): "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 (Ezekiel 43:10; Ezekiel 43:10): 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, Ezekiel 43:11; Ezekiel 43:11. 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, Ezekiel 43:7; Ezekiel 43:7. 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, Jeremiah 32:40. 2. Then I will dwell in the midst of them for ever; and the same again Ezekiel 43:9; Ezekiel 43:9. God secures to us his good-will be 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 (Ezekiel 43:12; Ezekiel 43:12), 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 (Hebrews 10:19), 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.