Matthew Poole and continuators on Ezekiel 43

1 AFterward he brought me to the gate , even the gate that looketh toward the East .

After that the Measuring of the Temple was finished.

From the West Gate where the whole was finished, and where the 42 Chapter left the Prophet.

Which least we should mistake, is expressly described the East Gate.

Of the first Wall measur'd, where he began with the Angel; chap. 40. ver. 6. From this Gate, in a direct line, you have the fairest Prospect of the Temple.

2 And behold , the glory of the God of Israel came from the way of the East: and his voice was like a noise of many waters, and the earth shined with his glory .

Sometime this word is expletive, but here surely it stands for more, it expresseth no doubt, the joy the Prophet had to see this excellent sight, which should not be seen there more then sixty years; for in the sixth year of the Captivity, the Glory of God left the City, chap. 11. ver. 22, 23. and now the Prophet foreseeth its return after the setling the Temple, its Buildings, and Ordinances, which took up a great time, as is evident, Iohn 2.20. which time of 46 years, (viz. 30 in Cyrus, 8 in Cambyses, and some 6 in Darius) is very near accounted. So that between the departure, and the return of the Glory of God, are about One Hundred, and Six, or Eight Years; And about Fourscore between this vision, and the accomplishment.

vid. chap. 1. ver. 28. let. i. k. l. m.

Of him, who is an Infinitely Glorious Being, yet in Covenant with us, as a peculiar people of God.

When the Glory departed, it went Eastward, and now that it returns, it comes from the East.

Though by the Voice of God, Thunder is sometimes meant, yet here it was an articulate voice, as appears ver. 7. and 8. Perhaps this might be attended with Thunder, as usually in such cases.

Terrible, and a mighty voice, as the noise of mighty Waves of the Sea; so chap. 1.24. and Rev. 1.15.

Not the whole Earth, but that part about Ierusalem, and the Temple.

The Rays of Glory, like the Sun-Beams, made the dark Earth to shine with Glorious Light.

vid. let. f. where reference is to the like place and Glory.

Marginal references: [illegible: 1 paragraph]

3 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 at the river Chebar: and I fell upon my face.

This Glory of the God of Israel.

Vid. chap. 1. ver. 4. let. n. and chap. 1. ver. 28. let. i. k. l.

To declare, that their sins would ruin their City, chap. 9. ver. 3. let. r. and chap. 10. ver. 4. let. u. which see. Here the effect seems ascribed to him, though he only declares it will be.

Vid. chap. 1. ver. 1, 3.

Overwhelmed, and as 'twere swallowed up. Vid. chap. 1. ver. 28. l[illegible: 1 letter]t. l.

Marginal references: Chap. [illegible: 1 word]; Or, [illegible: 1 span]; Je[illegible: 1 letter]. [illegible: 3 letters]

4 And the glory of the LORD came into the house by the way of the gate, whose prospect is toward the east.

Vid. ver. 3. let. o.

The sins of impenitent Israel caused the Glory of the Lord to go out of his house, but now the Repentance of Israel is blest with the return of this Glory.

The Temple where before it dwelt.

Whose Front looks Eastward. Vid. ver 2. let. h.

5 So the spirit took me up, and brought me into the inner court , and behold, the glory of the LORD filled the house .

Vid. chap. 2. ver. 2. let. s.

Carried me, at least supported, and moved.

The Court next to the house of the Lord, this was the innermost Court.

Either with Splendor and Brightness, or with a Cloud, such as formerly was, Lev. 16.2. and 1 Kings 8.10, 11. Token of his presence.

The Temple.

6 And I heard him speaking unto me out of the house , and the man stood by me.

Distinctly, intelligibly, so that I am sure it was no delusion.

The Lord, who was in that Glory.

What was spoken appears in the next two Verses.

God speaks to his out of his Temple.

Christ Mediator.

To encourage, inform, and strengthen him.

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 .

The glorious God of Israel.

His Throne, i. e. of Glory, and Majesty is in Heaven, but the Throne of his Grace is in his Temple, in the dispensations of Grace, God manifests himself a King.

After the manner of man God speaks, and expresseth his abode and rest, where 'tis in his Temple, as Type, in his Church▪ a[illegible: 1 letter] the Antitype.

Not only shall my Ordinances be here administred, but I my self will dwell there.

For a very long time, till the age of infancy with the Iewish Church be over, and to Eternity with my Church, signified by this Temple and City.

Vid chap. 22. ver. 26. let. z. and chap. 36.20. let. p.

Dishonour, and bring into contempt, as they have done.

The Priests, the false Prophets, and the common People, nor their Governours and Kings.

By Idolatries, and worshipping of strange gods, which after the Captivity, they did very punctually abstain from; as Stories assure us.

Either the dead Bodies of their deceased Kings, buried too near the Temple, les[illegible: 1 letter] likely; Or by the Sacrificing of men to their Idols to Moloch; or Idols are here called Carcases, as dead▪ stinking, loathsome things in the sight of God. Or, if I had instances of any Kings, buried in the Temples of the Idols, I should incline to interpret this passage of the profane, and wicked burying Idolatrous Kings near the Idols they Worshipped.

Where Idol Temples, and Idol Worship were Celebrated.

Marginal references: Chro. 28.2.

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 .

The Idolatrous Kings of Iudah and Israel, built Temples and Altars for their Idols, and these are called their thresholds. The Iewes, or people of Iudah, and their Kings, Erected these in the Courts, or near the Courts of the Temple, and so in local nearness, their Threshold was by God's Thresholds, and their Pests by his that they were a nuisance to him.

And there was but a Wall between me and them, that under my Eye, and within my hearing, they have with greatest presumption defiled my name.

Despised my Ordinances, corrupted my Worship or forsaken it, used me as if I were neither great nor holy.

Abominable Idolatries, and wickednesses not to be named.

Acted boldly, and openly, against Precept, Threat, and Admonitions.

For which sins I brought destruction upon them; The Chaldaeans ruin'd them, but they were the Rod of Gods Anger.

In great displeasure and wrath, i. e. in my provoked Justice, as chap. 20. ver. 13. l[illegible: 1 letter]t. i. and chap. 23. ver. 31. let. d.

Marginal references: [illegible: 1 letter]r, for there [illegible: 1 word] but a wall [illegible: 3 letters]ween me and [illegible: 1 word].

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 .

Cast away, as impure and loath[illegible: 1 letter]ome things should be cast away.

See ver. 7. let. t.

Ibid. l[illegible: 1 letter]t. u.

My Temple and Worship.

As their sight▪ protection and glory; t[illegible: 1 letter]e promises which are made in these cases, enjoyn us duty▪ Men may sin away God's presence, and Blessings; cast away all [illegible: 1 letter]in that God cast not you away.

See ver. 7. let. p.

This Verse is either Prophetick, or Preceptive, i[illegible: 1 letter] doth direct the Iew, what he should in duty do under this Temple▪ and foretel what the people of God will do under the Gospel.

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 .

Ezekiel, who is call'd thus above 80 times in this Book.

He could not lay a model before their eye, but he could, and this is requir'd, describe it to them in all the parts.

Temple, which he had seen, and exactly measured.

To the Rulers, Prophets and Priests especially, not excluding others.

When they shall blush to see what Glory their iniquities had ruin'd: How great losers they were by their sins, or else thus interpret the meaning of these things, and let the Iewes know what a Church God will erect among the Gentiles, that so the Iewes may be asham'd of their iniquities, which provoked God to cast them off, and to destroy their Church and State.

As thou declarest let them write down, delineate all, and then compute the whole, that they may fully comprehend it.

Marginal references: Or, sum, or, number.

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 lawes thereof: and write it in their sight , that they may keep the whole form thereof, and all the ordinances thereof, and do them.

The house of Israel.

Repent, and shew it by manifest tokens.

'Tis not true Repentance, which is ashamed of some only, but not of all sins.

The model of the Temple.

The manner of the Building, and fitting each part to other.

All the Alleys, Gates, Staires, &c.

Which ought to be observed, saith the French Version; Now though this be not in the Hebrew, yet the word may imply as much, it being an Idea, Pattern or Platform, to which a thing is to be conformed.

Rites and Orders, Rules of Governing Priests, and their services. These are again repeated in the next words of the Verse, which is usual in Scripture, and with this Prophet.

That it may be remembred, they shall have a draught of it from thy hand, and drawn in their sight, that they may enquire of any particular, wherein doubt ariseth.

As Moses and Solomon did, so must the Builders of this Temple, frame the whole to the Pattern, or Exemplar set before them, for not doing whereof, a heavy account lyeth on some in the Church.

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.

This is the first comprehensive rule. Holiness becomes Gods House or Temple, this relative holiness refer'd to personal, and real holiness, and requir'd it.

The whole circuit of [illegible: 1 letter]his Mountain shall be holy, but the top of it, on which the Temple stands shall be most holy, into which only holy persons, and holy things shall be brought.

13 And these are the measures of the altar after the cubits; the cubit is a cubit and an hand-breadth ; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span, and this shall be the higher place of the altar.

Of burnt Offerings; for the Altar of Incense was within the Temple, and is called the Golden Altar, but this in this verse is the Brazen Altar, and stood in the Court of the house.

The great or sacred Cubit, three inches longer then the common Cubit.

The ledge or settle, or as a little bench fasten'd to the Altar on all sides at the bottom, shall be a Cubit in height.

From the edge of this settle, or bench on the outside to the edge, where it join'd the body of the Altar a Cubit, and this the breadth 21 inches, broad enough for the Priests to walk on round the Altar, as they had occasion.

A ledge going round on all the squares.

On the outer edge of this settle a span high, about 9 inches, which was to prevent the Priests that they slipt not down in walking on this settle.

This seems somewhat harsh Translated; the French hath it, this shall be the back of the Altar, as the back bears burthens, so this should bear the weight of the whole Altar; this the Basis or bottom, as called before, which was one Cubit in each square broader, then the next square frame or settle.

Marginal references: Chap. 40.5. and 41.8.; Heb. Bosom.; Heb. Lip.

14 And from the bottom upon the ground, even to the lower settle shall be two cubits , and the breadth one cubit ; and from the lesser settle even to the greater settle shall be four cubits , and the breadth one cubit .

From the superficies of the first ledge, which was a Cubit broad, and a Cubit high from the ground.

To the top of that square settle, which is called lower, because another settle is raised upon it.

In height.

On every square, as first and bottom settle, which by this account was two Cubits larger in each square or side, then the middle settle.

From the highest edge of the uppermost settle, down to the Cubit broad ledge about the lower settle. The Prophet measures now downward.

So called, because it exceeded the upper settle a Cubit in breadth on each side.

In the height thereof,

As the two other were.

15 So the altar shall be four cubits , and from the altar and upward shall be four horns.

This upper part is now called the Altar, though sometimes this name is given to the whole, as verse 13. let. g.

In height for it was of much greater wideness, as in the next verse.

From the top of the Altar, at each corner shall be a horn, four in all.

Marginal references: Heb. Harel, that is the mountain of God.; Heb. Ariel, that is, the Lyon of God. Isa. 29.1.

16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

That which in the 15th verse is precisely determin'd to be the Altar, the uppermost and least settle.

An exact square, by which we may know the dimensions of the other two, the first of the two was wider by two Cubits, and longer by two Cubits, then the highest, and the lowest was as much greater▪ and larger, then the middlemost. The highest twelve Cubits square, the middle fourteen Cubits square, and the lowest sixteen Cubits square.

17 And the settle shall be fourteen cubits long, and fourteen broad in the four squares thereof, and the border about it shall be half a cubit , and the bottom thereof shall be a cubit about, and his stairs shall look toward the east .

So call'd now, since the uppermost carrieth the name of Altar, proper to it self.

As said in the former verse, nor can it be otherwise, since 'tis one cubit on each side broader then the Altar, which was 12 cubits square.

Or a border, or ledge, fastned to the edge of the outside of this bench, that goes round about the settle.

About eleven inches, being the hal of this great cubit, now this border was for security to the Priests in their going round the Altar, that if a foot slipt, this border might stay it.

The superficies, on which the Priest treads, when he is doing any thing on the Altar, or the breadth of this bench within the border, a cubit.

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

These stairs placed Eastward, that who went up should have his face to the West, his back to the East, his face toward God, not toward the rising Sun, as they, who made the Sun their Idol.

18 And he said unto me, son of man, thus saith the Lord GOD, 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 .

These are the measures and proportions for building the Altar.

Whensoever.

The returned Captives shall build and use it.

It appears then, this was the great Brazen Altar, of which see, Exod. 38.30. and 39.39.

According to the Law, Lev. 1.5.

19 And thou shalt give to the priests the Levites , that be of the seed of Zadok , which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin-offering .

Direct, or command that it be given; for the Prophet could not bestow such a gift on them.

Explaining who were meant by the Priests.

Who was put into Abiathars room. Vid. chap. 40. verse 46. and chap. 44. verse 15.

Vid. chap. 42. verse 13. let. q. r.

The Sacrifice appointed, Exod. 29.1, 36. at the Consecrating of the Priests.

An expiatory Sacrifice, to make an atonement for errors, and to reconcile the person that brought the Sacrifice. New consecration and reconciliation, needful after so long an interruption of their ministration, and for such as never were before consecrated.

Marginal references: Lev. 8.14, 15.

20 And thou shalt take of the blood thereof , and put it on the four horns of it, and on the four corners of the settle , and upon the border round about: thus shalt thou cleanse and purge it.

Appoint it to be taken.

Of the slain Bullock.

Not all, but some of the blood, on the horns of the Altar, as Lev. 4.30. prescribeth, and as Moses did, Lev. 8.15.

On which the Altar stood, which was two cubits high, and set upon one of a cubit high from the ground.

See verse 17. let. e.

Make it legally clean, that it may be fit for so sacred an use▪ as this of Sacrificing was.

21 Thou shalt take the bullock also of the sin-offering, and he shall burn it in the appointed place of the house without the sanctuary.

As verse 20. let. x.

The Priest of Zadok's line, that by his course in ministration, ought at that time to offer the Sacrifice.

Either the whole, or so much as is commanded to be burnt.

The house here is not the Temple it self, but a place within the circuit of the most Consecrated ground; 'tis called the place of the house, because the place in which the house was built, which is the Sanctuary or Temple. This was done without the Gate, without the Camp, while the Tabernacle stood. Now 'tis to be done in the Court of the house, and on the Altar appointed and consecrated, this is the first days Sacrifice.

22 And on the second day thou shalt offer a kid of the goats without blemish for a sin-offering , and they shall cleanse the altar , as they did cleanse it with the bullock.

The next days Sacrifice is here directed.

This was a qualification required in all Sacrifices, and there were Priests appointed to search whether they were perfect, in which search they were very punctual, and curious.

Vid. verse 19. let. u.

The Priests in attendance, or course.

See verse 20. let. c.

With the blood of the Kid put upon the Altar, as appointed, and as the blood of the Bullock, verse 20. let. z.

23 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.

Of the first and second days Sacrifices, and cleansing the Altar.

On the third day, and so on, through seven dayes.

A Kid, verse 22. now a Ram, both, or either, as God appoints, there was no inherent excellency in either one or other to commend them to God, but a Male, and without blemish it must be.

24 And thou shalt offer them before the LORD, and the priest shall cast salt upon them, and they shall offer them up for a burnt-offering unto the LORD.

Direct them to offer.

Not only to the Lord, but before the Lord, i. e before the Temple, so the Altar stood where the burnt-offering was to be offer'd.

So the Law, Lev. 2.13. expresly requir'd, and the Priests salted every Sacrifice made by fire three times, they say in the salt Chamber, at the bottom of the Altar, and when the Sacrifice was on the Altar. It may allude to the perpetuity of the Covenant thus made by Sacrifice, and salted; As Numb. 18.19. and 2 Chron. 13.5.

The Priests.

25 Seven dayes 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.

By this it appears, that there were seven dayes appointed for consecrating Altar and Priests, and that, either these three Sacrifices were every day of the seven offer'd up, and their blood sprinkled on the Altar, or at least the young Bullock every day, and one Goat, or one Ram with it, the word here is copulative, but possibly the sense disjunctive; for so this particle is often used.

26 Seven dayes they shall purge the altar, and purifie it, and they shall consecrate themselves.

The Priests in course.

The same with what is said of the Priests, they and the Altar were thus Consecrated and Dedicated unto God, to be his in peculiar manner.

Marginal references: Heb. [illegible: 1 span].

27 And when these dayes are expired , it shall be that upon the eighth day, and so forward, the priests shall make your burnt-offerings upon the altar , and your peace-offerings : and I will accept you, saith the Lord GOD.

When you have on every day of these seven offer'd the Sacrifices, as appointed, and for the ends mention'd.

Which begins a new week, and 'tis probable, the first of these seven dayes for Sacrifice, might be the Sabbath, and end on our Fryday, however, the first week is spent in solemn Consecration of Altar and Priests; all weeks after are to have day by day, the usual appointed Sacrifices.

Which were Sacrifices expiatory, and for atonement of sin.

Of burnt-offering, the great Brazen Altar describ'd in this Chapter, verse 13.14, 15, 16, 17.

Sacrifices of Praise, and Thanksgiving unto God for his goodness.

Be well pleased with your persons, pardon your sins, smell a savour of rest in your Thanksgiving, and own you with signal tokens of my favour and kindness, I will shew my good will, and delight in you.

Marginal references: Or, T[illegible: 2 letters]k-offerings.