Ezekiel 43:1

Translation
King James Version
¶ Afterward he brought me to the gate, even the gate that looketh toward the east:
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KJV (with Strong's)
Afterward he brought H3212 me to the gate H8179, even the gate H8179 that looketh H6437 toward H1870 the east H6921:
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Complete Jewish Bible
After this, he brought me to the gate facing east.
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Berean Standard Bible
Then the man brought me back to the gate that faces east,
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American Standard Version
Afterward he brought me to the gate, even the gate that looketh toward the east.
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World English Bible Messianic
Afterward he brought me to the gate, even the gate that looks toward the east.
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Geneva Bible (1599)
Afterward he brought me to the gate, euen the gate that turneth towarde the East.
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Young's Literal Translation
And he causeth me to go to the gate, the gate that is looking eastward.
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See also
Ezekiel 42:15Ezekiel 44:1Ezekiel 40:6Ezekiel 46:1Ezekiel 10:19Ezekiel 43:4
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In the KJVVerse 21,574 of 31,102

Study This Verse

SUMMARY

Ezekiel 43:1 marks a profound turning point in Ezekiel's visionary journey, transitioning from the meticulously detailed architectural blueprints of the new temple to the awe-inspiring, dramatic re-entry of God's glory. After the extensive descriptions of the temple complex in the preceding chapters, this verse initiates the climactic return of the divine presence into the sanctuary, specifically through the gate facing the east, setting the stage for the ultimate restoration of God's dwelling among His people.

CONTEXT

  • Literary Context: Ezekiel 43:1 is strategically positioned within the final major section of the book, chapters 40-48, which presents a comprehensive vision of a new temple and a restored land. Chapters 40-42 meticulously detail the architectural specifications, laying out the precise dimensions and features of the temple courts, chambers, and gates. This intricate blueprint serves as a divine revelation, emphasizing God's precise order and His unwavering intention to re-establish His sacred presence. Chapter 43 then pivots dramatically from the physical structure to the spiritual reality, as the prophet witnesses the glorious return of the Lord to this newly revealed sanctuary, fulfilling the profound hope of restoration after the tragic departure of God's glory chronicled earlier in the book, notably in Ezekiel 10:18 and Ezekiel 11:23. The immediate verses following Ezekiel 43:1 vividly describe the glory of the Lord entering the temple from the east, confirming the singular significance of this specific gate.
  • Historical & Cultural Context: The book of Ezekiel was primarily composed during the Babylonian exile (597-538 BC), a period of profound national and spiritual crisis for the people of Judah. Jerusalem and its revered temple had been utterly destroyed, and the people found themselves far from their homeland, grappling with existential questions concerning God's faithfulness and their future. Visions like Ezekiel's provided not only a divine explanation for their suffering (attributable to their idolatry and disobedience, as vividly depicted in Ezekiel 8) but also a powerful and enduring message of hope and future restoration. In ancient Near Eastern cultures, the east was frequently associated with new beginnings, the rising sun, and the very source of life, making it a fitting and potent direction for the re-entry of divine presence. For the Israelites, the east gate was a significant access point to the temple courts, and its specific mention here underscores the deliberate and purposeful nature of God's majestic return.
  • Key Themes: This verse powerfully contributes to several overarching and interconnected themes prevalent in the book of Ezekiel. Firstly, it underscores Divine Guidance and Revelation, as Ezekiel is explicitly "brought" by a divine guide, emphasizing that this profound vision and understanding are entirely dependent on God's active leading and His sovereign revelation of His future plans. Secondly, it sets the stage for the dramatic Return of God's Glory, a central theme of hope that directly counters the earlier departure of the Lord's glory from the defiled temple in Jerusalem. The re-entry through the east gate, as explicitly detailed in Ezekiel 43:2, signifies God's renewed covenant, His unwavering faithfulness, and His commitment to dwell among His people once more. Finally, the Symbolism of the East Gate is crucial; it is not merely a physical entrance but a divinely appointed portal for the manifestation of God's majestic presence, echoing other significant biblical instances where the east is a direction of profound divine activity, such as the cherubim guarding the east of the Garden of Eden.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • brought (Hebrew, yâlak', H3212): A primitive root meaning "to walk" or, causatively, "to carry." In this context, it signifies the active leading of the divine agent (likely the angelic guide who has accompanied Ezekiel throughout the vision). This emphasizes that Ezekiel's experience is not self-initiated but divinely orchestrated, highlighting God's sovereign control over the prophetic vision and His direct involvement in revealing His future plans for His people and His dwelling place. The passive voice ("he brought me") further underscores Ezekiel's role as a recipient of divine revelation.
  • gate (Hebrew, shaʻar', H8179): Meaning "an opening, i.e., door or gate." The repetition of "the gate, even the gate" underscores its singular importance and specific designation. This is not merely any entrance but the designated point for the momentous event of God's glory returning. It serves as a focal point, drawing the prophet's, and thus the reader's, attention to this particular portal, signifying a specific and intentional entry point for divine presence.
  • looketh toward (Hebrew, pânâh'... derek', H6437): H6437 (pânâh) means "to turn; by implication, to face, i.e., appear, look." H1870 (derek) means "a road (as trodden)... toward." Together, these terms precisely describe the orientation of the gate. The gate is not simply situated in the east, but it faces or is directed toward the east. This specific orientation is profoundly crucial for the subsequent entrance of the glory of the Lord, which is explicitly described as coming "from the way of the east" in Ezekiel 43:2, establishing a clear directional significance for God's return.

Verse Breakdown

  • "Afterward he brought me to the gate,": This opening clause indicates a continuation of Ezekiel's guided tour of the visionary temple complex. The "he" refers to the divine guide (often interpreted as an angel or a manifestation of God Himself) who has been leading Ezekiel through the elaborate architectural details since Ezekiel 40:3. The act of being "brought" underscores Ezekiel's passive reception of the revelation, emphasizing that the entire vision is God's initiative and under His complete control. The destination, "the gate," is immediately identified as a place of profound and singular significance.
  • "even the gate that looketh toward the east:": This phrase precisely identifies the specific gate to which Ezekiel is led. The emphatic repetition ("the gate, even the gate") serves to highlight its unique importance, distinguishing it from all other gates previously described in the extensive temple vision. The orientation "toward the east" is critically important, as it directly foreshadows the direction from which the glory of the Lord will majestically return to the temple, a dramatic and redemptive reversal of the glory's departure through the same direction in earlier chapters (Ezekiel 10:19). This detail is not merely architectural but deeply symbolic and profoundly theological, marking the precise point of divine re-entry.

Literary Devices

Ezekiel 43:1 employs several powerful literary devices to enhance its impact and convey its profound theological meaning. Repetition is prominently evident in the phrase "the gate, even the gate," which serves to emphasize the singular importance and specific identity of this particular entrance. This rhetorical device effectively draws the reader's attention to the East Gate as the pivotal focal point of the unfolding divine drama. Furthermore, the verse is rich in Symbolism. The "gate" itself symbolizes access, transition, and a divinely appointed point of entry for sacred presence. The "east" direction carries significant biblical and cultural symbolism, often associated with new beginnings, the rising sun, the dawn of a new era, and the direction from which God's glory or judgment might appear. In this context, it powerfully symbolizes the hope of a new covenantal era and the glorious return of life and divine favor to the temple and the people of Israel. The entire vision, of which this verse is a part, is a form of Prophetic Vision, a genre where detailed imagery and symbolic actions convey profound theological truths about God's future plans and His unwavering commitment to His people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 43:1 is a powerful testament to God's unwavering faithfulness and His enduring commitment to dwell among His people, even after their grievous sin led to His glory departing from the first temple. This verse initiates the dramatic reversal of that departure, signifying a new covenantal relationship where God's presence is not only restored but permanently established in a purified and sanctified sanctuary. It speaks profoundly to the divine initiative in restoration, reminding us that God always makes a way for His presence to return, demonstrating His enduring love and His unyielding desire for intimate communion with humanity. The vision provides profound hope for a people in exile, assuring them that despite their desolation and perceived abandonment, God's ultimate plan is for glorious restoration and renewed fellowship.

REFLECTION AND APPLICATION

Ezekiel 43:1 offers a profound message of hope and the enduring, transformative nature of God's faithfulness. For those who feel abandoned, exiled, or separated from God's manifest presence due to their own failings, the brokenness of the world, or the weight of past judgments, this verse serves as a powerful reminder that God is fundamentally a God of restoration. He actively seeks to return and dwell among His people, making a way for His glory to be revealed anew. This vision encourages us to prepare our "gates" – our hearts, our lives, our communities, and our churches – for the return and indwelling of His presence, recognizing that true spiritual flourishing and vibrant life come from God's active dwelling within and among us. It challenges us to honestly consider what might be hindering God's manifest presence in our individual lives and collective gatherings, and to align ourselves with His redemptive purposes, trusting that He is always at work to bring about His glorious and complete restoration.

Questions for Reflection

  • In what areas of my life do I feel a sense of "exile" or separation from God's manifest presence, and how does the promise of God's return in Ezekiel 43:1 offer me profound hope and encouragement?
  • What "gates" in my heart or life, perhaps closed by sin, fear, or apathy, need to be prepared or opened for God's glory to enter more fully and transformatively?
  • How does the detailed and intentional nature of Ezekiel's vision encourage me about God's precision, faithfulness, and ultimate triumph in His plans for restoration, both personally and globally?

FAQ

Is the temple described in Ezekiel 40-48, including the East Gate, meant to be a literal physical structure?

Answer: Scholars hold various views on the literal interpretation of Ezekiel's temple vision. Some interpret it as a literal blueprint for a future temple that will be built during the millennial reign of Christ, serving as a center for worship in a restored Israel. Others view it as primarily symbolic, representing God's renewed covenant with His people, the perfection of His dwelling, and the ideal state of worship in the age to come, perhaps fulfilled spiritually in the church or ultimately in the New Jerusalem. The intricate detail suggests a profound reality, but its fulfillment may be more theological and spiritual than strictly architectural, pointing to the ultimate dwelling of God among humanity, as seen in Revelation 21:3.

Why is the East Gate so significant in Ezekiel's vision?

Answer: The East Gate holds profound significance because it is the very gate through which the glory of the Lord departed from the defiled temple in Jerusalem before its destruction (Ezekiel 10:19). Therefore, its designation as the precise point of re-entry for God's glory in Ezekiel 43:2 symbolizes a complete reversal of judgment and a powerful, redemptive act of divine restoration. It signifies that God is returning to His people and His sanctuary in a new, unblemished, and permanent way, bringing renewed life and presence from the direction traditionally associated with new beginnings and the rising sun.

CHRIST-CENTERED FULFILLMENT

While Ezekiel's vision of the temple and the glorious return of God's presence is a profound promise of restoration for Israel, its ultimate and most glorious fulfillment is found in the person and work of Jesus Christ. The New Testament profoundly reveals that Jesus is the true temple, the very dwelling place of God among humanity. Just as God's glory entered the temple in Ezekiel's vision, so "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father" (John 1:14). In Christ, the presence of God is no longer confined to a physical structure or a specific gate, but is fully embodied in a person. He is the ultimate East Gate, the "door" through whom humanity gains access to God the Father (John 10:9). Furthermore, the church, as the corporate body of Christ, becomes a spiritual temple where God's Holy Spirit dwells (1 Corinthians 3:16), and individual believers are being built together into a holy dwelling place for God by the Spirit (Ephesians 2:21-22). Ultimately, the vision of God's permanent and unhindered dwelling with humanity is consummated in the new heavens and new earth, where the Lord God Almighty and the Lamb are the temple, and His glory illuminates all, for there is no need for sun or moon (Revelation 21:3 and Revelation 21:22-23). Thus, Ezekiel 43:1 powerfully points forward to the glorious reality of God's presence fully realized in Christ and His eternal kingdom.

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Commentary on Ezekiel 43 verses 1–6

After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (ch. 37), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.

I. He has a vision of the glory of God (Eze 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Rev 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God: - 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Rev 1:15; Rev 14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Psa 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze 1:4), according to that by the river Chebar (Eze 43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, Deu 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it.

II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze 43:5) when the glory of the Lord had come into the house (Eze 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze 10:18, Eze 10:19; Eze 11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exo 40:34; Kg1 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.

III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Lev 1:1): I heard him speaking to me out of the house, Eze 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. 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 Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel 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 known by the church the manifold wisdom of God, Eph 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze 44:1.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 43, verses 1 onwards) \"And he brought me to the gate that faced east. And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his majesty. And I saw a vision like the vision that I had seen when he came to destroy the city. And the vision that I saw was like the vision that I had seen by the river Chebar. And I fell on my face.\ And the majesty of the Lord entered the temple through the gate facing east. And the spirit lifted me up and brought me into the inner court, and behold, the glory of the Lord filled the house. And I heard someone speaking to me from the house. And the man standing beside me said to 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 people of Israel forever. And the house of Israel shall no more defile my holy name, they and their kings, by their whoring and by the dead bodies of their kings at their high places, by setting their threshold by my threshold and their doorposts beside my doorposts, with only a wall between me and them. They have defiled my holy name by their abominations that they have committed, so I have consumed them in my anger.' So now they shall put far from themselves their fornication and the ruins of their kings from me, and I will dwell in their midst forever. LXX: And he brought me to the gate, which looked toward the East, and he led me out; and behold the glory of the God of Israel was coming from the East, and the voice of the camp was like the voice of many waters, and the earth shone with the brightness of the glory on every side. And the vision that I saw was like the vision that I saw when I entered to anoint the city. And the vision of the chariot that I saw was like the vision that I saw by the river Chebar, and I fell on my face. And the glory of the Lord entered the house through the way of the gate that faced east. And the spirit took hold of me and brought me into the inner court, and behold, the glory of the Lord filled the house. And I stood, and behold, a voice from the house speaking to me, and a man stood beside me and said to me: Have you seen, son of man, the place of my throne and the place of the soles of my feet, where my name shall dwell in the midst of the house of Israel forever. And they shall no longer defile the house of Israel with their idols and with their detestable things and with all their transgressions, but I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. » First, about the variety of translation, it must be said that what the Septuagint put: 'And he led me out' is not found in the Hebrew. For if he had been led to the gate facing East, why was it necessary for him to be led out, since he was brought in to see what was being done at the Eastern gate? Then, where it is said: 'The voice was to him,' no doubt it is a voice of God, like the sound of many waters, which John also confirms in his Apocalypse, the Septuagint put: 'And the voice of the camp, like the voice of many geminators' (Apoc. XIV). In the third place, it is written in Hebrew: I saw a vision according to the appearance that I had seen when he came to destroy the city. But that one came, who at the beginning of this prophet was clothed in linen, and had an ink horn at his waist, along with six others, to destroy the city, not to anoint, which the Seventy translated as: And the vision of the chariot that I had seen, which is not found in Hebrew. Let us speak separately about each one, to the extent that the difficulty of explanation allows: lest while we strive for brevity, the veil remain not only on Moses, but also on Ezekiel the prophet in us, who desire to contemplate the revealed truth of the Lord (Exod. 34; 2 Cor. 3). Therefore the glory of the God of Israel enters by the eastern way, by which it had also departed when the city of the Lord was struck by fury. It enters, or rather returns to it, because it had shown the temple of the Lord built on the mountain. And yet there is much more that is said in what follows: The spirit lifted me up and brought me into the outer court, and behold the glory of the Lord filled the house. For here is where only the glory of the God of Israel enters; but there it is said that the fullness of the glory of the Lord was in the temple, as Isaiah also writes: I saw the Lord sitting on a high and lofty throne, and the house was full of his glory (Isaiah 6:1); when we contemplate the revealed face of the glory of the Lord, we are transformed into the image of the Creator. There was also the voice of God, like the voice of many waters, that is, of all the peoples in the whole world, as John the Evangelist explains (Apoc. XIV): or like the voice of armies, and like the voice of many praising God, that the army of God might know the sacraments. Jacob, understanding this, called the name of that place Camp (Genes. XXXII). And elsewhere it is written: The chariots of God are multiplied by ten thousand, thousands of rejoicers (Ps. LXVII, 18). But one voice is said to be of the camp and the multitude, because of the unanimous praise of God. And the voice of those singing is doubled for the Father, and the Son, and the Holy Spirit: Holy, holy, holy Lord God of hosts, the earth is full of his glory (Isa. VI, 3). It follows: And the earth shone with his majesty (Psalm XVIII). Which properly happened at the coming of Christ; when the sound of the apostles went out into all the earth, and their words to the ends of the world (Rom. XVIII): and it is fulfilled daily in believers, and will be fulfilled completely, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality (I Cor. XV). But the following is added: 'And I saw a vision in the likeness of the vision which I had seen when he came to destroy the city.' For which the Seventy have rendered: 'When I went in to anoint the city,' since it is clear contrary to the Hebrew; but according to the LXX it is very dark. How Ezekiel went in to anoint the city, and what was the purport of his prophecy, we have stated, unless we say, of course, that the prophet’s representation means the anointing of the city, and that the anointing with oil of joy is sacerdotal and regal, and that they become anointed of the Lord who willingly receive and hear Him to whom it is written: 'Do not touch My Christs;' and to those who touch them: 'My prophets, do not harm.' (Ps. 104:15). But he can anoint the city according to the anagoge, of which it is written: Glorious things are said of you, O city of God (Psalm 86:2); he who saw the vision of the chariot and the mysteries of God, which Ezekiel witnessed by the river Chebar, which signifies the burden and weight. For what is heavier than the Babylonian rivers, over which David sat and wept when he remembered Zion? Of which it is written: For the form of this world is passing away (Psalm 136). And I think that there is nothing perpetual in the confusion of this world, but everything passes and flows (1 Corinthians 7:31). Whoever considers this will fall on their face, understanding how far they are from the majesty of God, and will bow their knees to the Father in the name of Jesus Christ. And when, he says, I had fallen, the majesty of the Lord entered the temple through the gate facing east, and immediately the spirit lifted me up (for I could not go on lying down), and he led me into the court of annihilation, for I had fallen outside; and behold, I saw the glory of the God of Israel coming from the east, and I saw the glory of the Lord filling his house, and I heard a voice speaking to me from inside the house. What this is spoken about, the Scripture does not narrate, unless perhaps that of the Apostle: And I heard unspeakable words, that it is not lawful for a man to utter (2 Corinthians 12:4). But the man, he says, who stood beside the prophet, said to him: whom we clearly understand to be the Lord. For who else could it befit what follows: Son of man, the place of My throne, and the place of the soles of My feet, where I dwell in the midst of the children of Israel forever, except those who dwell in the Church in the midst of the children of Israel who behold God, and dwell forever, not according to the temple of Solomon for a time? And his place is the one about which it is written: And his place became peaceful (Psalm 75:2), which surpasses all understanding. And the place of his footsteps, as the Apostles say: Let us worship in the place where his feet stood (Psalm 31:7). And beautifully it is said, they stood: for the feet of the Lord stand in the Church, they walk in the synagogue and pass by. But in order that we may know that this is said about the Church, it is joined: And they will no longer defile my holy name, the house of Israel: which properly belongs to those who dwell in holy conversation in the Church. However, those who have defiled the holy name of God are more clearly specified: both their kings and their people, as well as their priests, in their own acts of fornication, through which they have fornicated with God; and in the ruins of their kings, who in vain, through pride, assume the royal name. Finally, it follows: And in high places. For an arrogant mind offends God; a humble one incites mercy. These people, after pride, or rather through pride, have fashioned their threshold next to the threshold of God, and their doorposts next to His doorposts. Let these women burdened with sins, carried about by every wind of doctrine, always learning but never able to come to the knowledge of the truth; having a form of godliness but denying its power, turn away from such people. For among them are those who creep into households and captivate weak-willed women weighed down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. And the Apostle also says: But let a man examine himself, and so let him eat of that bread and drink of that cup (I Cor. XI, 28). And to make what he said more serious, he follows it with the verse: And there was a wall between me and them; so that a very short wall would separate the priestly sacrifices and the places of the sacraments of the body and blood of Christ. And they have polluted, he says, my holy name, in the abominations which they have committed. What is the advantage of dwelling near, and a wall, the wall of the Lord's altar, between our cell and the altar of the Lord, when in those things which we do in secret, and which it is even shameful to speak of, the name of the Lord is defiled and polluted? I think this, that the name of the Lord is not polluted, except by the one who has seen his name and believed, and is considered in his name. And just as he who previously believed in Christ pollutes the name of God, so also the one who previously accepted his name in faith pollutes it. Otherwise, the Gentile and the Jew, although they are defiled and contaminated, indeed contamination itself and pollution, cannot pollute and defile the name of God: what they pollute is attributed to them, to whom it is said, 'My name is blasphemed among the Gentiles because of you' (Rom. 2:24). Therefore, because of these reasons, I consumed them in my anger, because they did the things we have mentioned. And yet the merciful Lord again commands the prophets to tell them to remove their former fornications from themselves and to abandon the ruins of their kings and rulers, and to not only reject them from themselves, but also from God. And he immediately promises rewards for good deeds, saying: \"And I will dwell among them,\" as it is written in the Gospel: \"There stands among you one whom you do not know\" (John 1:26). And he will dwell not for a short time, like in the Synagogue, but forever, as is confirmed in the Church of Christ.
JeromeAD 420
COMMENTARY ON EZEKIEL 13:43.1-9
When his face is revealed and we contemplate the glory of God, we are reformed in the image of the Creator.
JeromeAD 420
COMMENTARY ON EZEKIEL 13:43.1-9
The earth shone with his glory, which really takes place at the coming of Christ, when the sound of the apostles goes forth on the whole earth and their words to the ends of the earth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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