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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 43:13–27. His three-level outline is real structure in the source text, so it is rendered as structure.
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr 3:3. But this was an altar in the temple. Now here we have,
I.The measures of the altar, Eze 43:13.
It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze 40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.
II.The ordinances of the altar. Directions are here given,
1.Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze 43:25), besides a young bullock for a sin-offering on the first day (Eze 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze 43:20, Eze 43:26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh 17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex. 29, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Lev 2:13), particular orders are given (Eze 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible.
2.Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further,
(1.)Who were to serve at the altar: The priests of the seed of Zadok, Eze 43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness.
(2.)How they should prepare for this service (Eze 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things.
(3.)How they should speed in it (Eze 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 13 seqq.) These are the measurements of the altar: in the true cubit, which is a cubit and a handbreadth (or παλαιστὴν) in his bosom, the cubit was in length, and its width was measured from its lip to the surrounding palm of one hand. This was also the trench of the altar. From the bosom of the earth to the outermost base, it was two cubits in height, and the width of one cubit. And from the smaller base to the larger base, it was four cubits, and the width of one cubit. But the altar itself was four cubits high, and from the altar up to the horns there were four horns. And the altar was twelve cubits long, twelve cubits wide, a square with equal sides. And there was a ledge fourteen cubits long, fourteen cubits wide on its four corners, and a crown around it half a cubit high, and a rim one cubit wide around it. Its steps were turned towards the East. LXX: And this is the measure of the altar in perfect cubits and παλαιστῆς, the height of which is a cubit all around and the width of a cubit, and the lip of it around the edge is one palm. And this is the height of the altar from the bottom of the base to its great propitiatory, which was beneath two cubits, and the width of a cubit. And from the smaller propitiatory to the larger propitiatory are four cubits: and the width of a cubit and the ariel are four cubits: and from the ariel to the upper horns are cubits. But the altar had twelve cubits in length, and twelve cubits in width, with four corners. And the mercy seat had fourteen cubits in width, with four parts. And its ledge went around it by the measure of a half cubit, and its circuit by a cubit. And its steps faced toward the east. It is written: Who can discover the depths and wisdom? (Ecclesiastes 1:2). And: O depth of wisdom and knowledge of God (Rom. XI, 33): 'Whose deep depth, and who shall find it?' It is much if we desire to compare the temple of Solomon to this temple, and all its parts and tabernacles. But because this is very difficult, for the time being let us compare the altar that was shown to Ezekiel, the altar that we read about in Exodus, in a small part (Exod. XXXVIII). There an altar is described, five cubits in length and five cubits in width, that is, square, and three cubits in height: but here, departing from the senses by five, it tends towards union, in which the perfect cubit, or truest, is placed, to which is joined a palm, that is, π α λ α ι σ τ ὴ, the sixth, as we said above, having a part of a cubit. But in its bosom, that is, the altar, there was an elbow, which indeed received those things that were consumed by fire, and another elbow in its width: so that the interior, that is, the secrets, and the spaces of the altar that are shown in its width, would be terminated by one elbow. But what follows: And the measurement up to its edge, for which Aquila, Symmachus, and Theodotion placed a boundary, the Seventy interpreted as a cubit again. Of which word, as I have already said, I cannot know the reason; nor can I confidently say in what language it is spoken, unless I remind the reader that I have now transferred the definition above the crown. And this is briefly demonstrated, that around the altar itself, that is, on the edge and in a circular manner, there was a lip and, as it were, a crown resembling a lily, having in appearance great beauty. This definition, or rather invention, extended in circumference by the span of one palm, or in width by the παλαιστῆς. The bottom and depths of the Altar, or its profundity and height, for which it is called in Hebrew Gab, from the bosom of the earth to the highest foot, or to the maximum propitiatory, were two cubits, and its width was one cubit. For the lower and deep parts, cohesive with the earth, are contained in the dual number, which is also used for unclean animals (Genesis 7); but the upper parts, reaching to the foot or propitiatory, which Theodotus himself calls by the Hebrew name Azara, have a width of one cubit, so that the dual number passes into the solitary; and the good of marriage, which is lower, may attain to the blessedness of union. And what follows: And from the smaller threshold to the larger threshold, four cubits, and the width of one cubit, for which it is written in the Septuagint: And from the smaller mercy seat to the larger mercy seat; and Theodotus translated in both Azara, it is to be understood that the smaller mercy seat is a stone cut from the mountain without hands, and the larger mercy seat is the stone itself that grew into a great mountain and filled the whole earth (Dan. II). Or, in another sense, the propitiatory is less when he took on the form of a servant (Philippians 2) and the propitiatory is greater when he received the glory that he had with the Father before the world was made (John 17). For we first come to know the humbler aspects of Christ and thus reach the height of his divinity. And yet the propitiatory of both natures, that is, of the lower and the greater, belongs to the sacrament of one altar. But between the two propitiatory [covers], the smaller and the larger, there were four cubits, signifying the four elements of the world, which themselves also come to a height of one cubit. And this should be noted, that in the measurement of the altar, the first cubit in width is not joined to anything, but is perfect in its own unit: but the second cubit of the width, after two cubits, increases to the top, and the third cubit, after the smaller and larger propitiatory [covers], tends to the mystery of one cubit through the four elements; and one and another, and a third cubit in the altar of the Lord, are by no means first, second, and third; but let it be said to be one and one, and one. But Ariel was four cubits long, and from Ariel upwards there were four horns: or, as it is said in the Septuagint, from Ariel to the top of the horn there was one cubit. Ariel, as most people understand, is interpreted as 'my light is God.' Regarding this, in the prophet Isaiah, where it is written: 'Woe to you, Ariel, the city David besieged, or surrounded,' we have spoken more fully. But as I think, it means 'lion' or 'mighty one of God,' a name that properly refers to the altar, in which there is either the illumination of God or the lion and his strength, as Jacob said to Judah: 'Judah, you are like a lion's cub. You have climbed up to the prey, my son. You have crouched down and stretched out like a lion or a lioness. Who will dare to awaken you?' But there are four sides, and it has four horns; whether the upper parts of the four horns are finished with one cubit, so that the measure of the Gospels and the strength running throughout the whole world may be demonstrated under the illumination of God and the strength of the lion, and may reach the divine confession in one cubit. And so that gradually the darkness of the present place may become more manifest, it follows: And Ariel is twelve cubits in length, with twelve cubits in width, a quadrangle with equal sides. What no one doubts pertains to the twelve tribes, which are written in the Book of Revelation, and to the number of the Apostles, concerning whose sacrament I remember having spoken above (Rev. 7). Moreover, through the four sides of the world, the twelve cubits together make forty-eight cubits of the priestly cities, so that with these, as if foundations divided throughout the whole world, the strength of the Church may be solidified. Furthermore, the step, for which the Septuagint rendered it 'propitiatory' and Theodotion as 'azara' above; Symmachus 'peridromēn', that is, 'circuit', fourteen cubits in length and fourteen in width, has at its four corners a crown half a cubit in circumference; for which, once again, the Septuagint rendered it 'gisum', and [meaning] 'bosom', or, according to Symmachus, its completion and perfection, one cubit in circumference, secretly suggests that our Lord, who is truly called the propitiatory not only for our sins, but for the whole world, came through fourteen generations from Abraham to David; and again, through another fourteen until the captivity of Jeconiah, and by the sacrament of the same number descended to earthly things: so that in the fourteenth triad and the sacrament of the divine gift, he would save the four corners of the world, of which it is written: 'Many will come from the east and the west, and from the north and the south, and will recline at table with Abraham, and Isaac, and Jacob, in the kingdom of heaven' (Matthew 8:11). And what follows, the crown, or gisus around it, signifies the propitiatory, which had a half cubit, and the bosom of the propitiatory, or the completion and perfection, which Symmachus interpreted as περιδρομὴν, had one cubit; this signifies that both sinners and the righteous are saved by the propitiation of the Lord, as the apostle Paul says: 'We have been reconciled to God through the blood of His Son' (Rom. 5:10). And it is said of sinners that they have a measure of half a cubit in circumference; yet they are saved by the mercy of the Creator, as it is written in the Psalm: You will save them as if they were nothing (Ps. 55:8). Regarding the righteous, it is said that they are saved in a singular and perfect number, and they imitate one divinity, as the same Apostle says: God was in Christ, reconciling the world to himself (2 Cor. 5:19). And what is mentioned at the end of this testimony, and its steps turned towards the East, these steps should be understood as the twenty-four books of the Old Testament, which had harps in the Apocalypse of John (Rev. 5), and crowns on their heads: or the sacrament of the Father and the Son and the Holy Spirit, in which true propitiation is given to us. And to speak more clearly, therefore the number of steps is left uncertain, so that no matter how diligently we may be able to ascend to higher things, we may consider ourselves placed in lower things, and think of that of the Psalmist: They go from strength to strength (Ps. LXXXIII, 8).
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Summary
Ezekiel 43:13 provides a meticulous description of the altar's dimensions within the visionary temple, specifying a unique "cubit and an hand breadth" as the standard measure. This detailed architectural blueprint underscores the divine precision required for worship and the profound sanctity of the place of atonement. It serves as a foundational element in God's design for a restored sanctuary, signaling His intent to dwell in holiness among His people once more.
Context
Literary Context
Ezekiel 43:13 is intricately woven into the expansive temple vision found in Ezekiel 40-48. This vision provides a profound counterpoint to the earlier accounts of God's glory departing the first temple in Ezekiel 10 and the subsequent destruction of Jerusalem. Chapter 43 specifically marks a pivotal moment: the majestic return of the Lord's glory to this new, idealized sanctuary, filling it with His presence (Ezekiel 43:1-5). Following God's declaration that this purified temple will be His perpetual dwelling, contingent upon Israel's repentance (Ezekiel 43:6-12), the detailed measurements of the altar immediately follow. This sequence emphasizes the altar's paramount importance as the central apparatus for worship and atonement, essential for facilitating a holy relationship between God and His people in this renewed era.
Historical & Cultural Context
Ezekiel received this elaborate vision during the Babylonian exile (circa 593-571 BC), a period of profound national despair and spiritual crisis for the Israelites. The destruction of Jerusalem and Solomon's Temple, which had served as the physical and spiritual epicenter of their identity, led to deep questions about God's faithfulness and presence. In this context of displacement and loss, the visionary temple, with its precise dimensions and divine instructions, offered a powerful message of hope and future restoration. It served as a divine assurance that God had not abandoned His covenant people and that a time of renewed, pure worship in His presence was indeed coming. The specific measurement, "a cubit and an hand breadth," refers to a "long cubit" or "royal cubit," which was a common ancient Near Eastern practice for significant or sacred constructions. This larger cubit, also mentioned in Ezekiel 40:5 for the temple wall, distinguished sacred structures from ordinary ones, emphasizing their elevated status and divine authority.
Key Themes
The meticulous description of the altar in Ezekiel 43:13 significantly contributes to several overarching themes within Ezekiel's prophecy and the broader biblical narrative. Firstly, it highlights Divine Precision and Order. God's meticulous attention to every dimension of the altar underscores His perfect, holy design and the non-negotiable standards for approaching Him. This divine blueprint demonstrates that worship is not arbitrary but must align with God's exact specifications. Secondly, it emphasizes the Holiness of Worship and Atonement. The altar, as the site of sacrifice, was the primary point of interaction between a holy God and sinful humanity. Its precise construction ensures that all approaches to God meet His exact standards for sacred space and pure worship, reflecting the divine demand for holiness seen throughout the Law, such as in Leviticus 19:2. Thirdly, the entire temple vision, including these detailed measurements, serves as a profound message of Future Hope and Restoration. For a people in exile, this tangible blueprint offered a concrete promise of a future where God's presence would return to a purified Israel, enabling a renewed covenant relationship and worship, echoing the promises of national restoration found in passages like Ezekiel 36:24-28.
Exposition and Analysis
Key Word Analysis
This term (H4060) refers to extension, height, or breadth, and also to a standard of measurement. In Ezekiel 43:13, it emphasizes the exact, divinely prescribed dimensions of the altar, highlighting God's meticulousness and the non-negotiable nature of His requirements for sacred objects and spaces. It conveys the idea of a precisely defined standard, not merely an approximation, reflecting divine authority.
Derived from the root meaning "to sacrifice" (H4196), the altar is the central piece of furniture for worship in the temple, where sacrifices were offered to God. Its prominent and detailed description in Ezekiel's vision underscores its critical role in atonement and communion with God. The altar represents the divinely appointed means by which sinful humanity could approach a holy God, making its specifications paramount to ensure proper reconciliation.
This word (H1354) can refer to the back, top, or rim, an eminent or higher place. In the context of the altar, it denotes the elevated or uppermost part, specifically the hearth where the sacrifices were consumed by fire. This "higher place" is the most sacred part of the altar, the point of direct interaction with the divine in the sacrificial ritual, emphasizing the culmination and acceptance of the offering.
Verse Breakdown
"And these [are] the measures of the altar after the cubits:"
This opening clause immediately establishes the subject of the verse: the precise dimensions of the altar. The phrase "after the cubits" indicates that the measurements will be given in terms of a standard unit of length, though the following clause clarifies that a specific, non-standard cubit is intended. This sets the stage for a highly technical and detailed description, emphasizing divine authority and exactitude in the construction of sacred objects.
"The cubit [is] a cubit and an hand breadth;"
This is a crucial clarification, defining the specific cubit being used for all measurements within this visionary temple. A standard cubit was typically around 18 inches (approximately 45 cm), but the addition of a "hand breadth" (approximately 3 inches or 7.5 cm) indicates a longer, "royal" or "sacred" cubit of roughly 21 inches (approximately 52.5 cm). This unique measurement signifies the extraordinary and sacred nature of the visionary temple, distinguishing it from ordinary human constructions and underscoring its divine origin and purpose.
"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:"
This clause begins to describe the base structure of the altar. The "bottom" (or foundation/base) is specified as being a cubit high, and its "breadth" (or width) is also a cubit, establishing a square base. The "border thereof by the edge thereof round about" refers to a protective or decorative rim around the base, which is specified as a "span" (half a cubit, or about 10.5 inches/26 cm). This level of detail highlights the meticulous design and the importance of every component in the altar's construction, ensuring its stability, purity, and adherence to divine standards.
"and this [shall be] the higher place of the altar."
This concluding phrase likely refers to the overall elevation and sacred prominence of the altar's base as described. It designates this foundational structure as the beginning of the "higher place" or the elevated platform upon which the sacrificial rituals would take place. It reinforces the altar's status as the most sacred and elevated point of worship within the temple complex, where the divine and human realms would meet through sacrifice.
Literary Devices
Ezekiel 43:13 primarily employs Precision and Symbolism. The extreme Precision in detailing the altar's measurements, down to the cubit, handbreadth, and span, is a hallmark of Ezekiel's entire temple vision. This meticulous enumeration is not merely architectural instruction but a powerful literary device emphasizing the divine origin, perfect nature, and sacredness of the sanctuary. It conveys God's absolute authority and His demand for exact adherence to His will in matters of worship. This level of detail also serves a profound Symbolic purpose: the physical exactitude of the altar points to the spiritual exactitude and perfection required in approaching a holy God. The altar itself is a central Symbol of atonement and reconciliation, and its precise dimensions underscore the perfect and complete nature of the sacrifice that would be offered upon it, pointing forward to the ultimate, perfect sacrifice. The visionary nature of the temple itself, seen while the Israelites were in exile, also functions as a Prophetic Symbol, offering tangible hope and a blueprint for a future reality of God's renewed presence among His people.
Theological and Thematic Connections
Ezekiel 43:13, with its precise measurements for the altar, profoundly connects to the broader biblical themes of divine holiness, the necessity of atonement, and God's desire for a pure dwelling place among His people. The meticulous detail signifies that worship is not a casual endeavor but one that must adhere to God's exact standards, reflecting His perfect nature. This altar, the focal point of sacrifice, points to the foundational truth that access to God is only possible through a divinely appointed means of cleansing and reconciliation. It foreshadows the ultimate, perfect sacrifice that would fully satisfy God's holy requirements and provide complete access to His presence. The vision of a new temple and a meticulously designed altar offered hope for a future restoration of pure worship, culminating in the New Covenant's spiritual reality where God's presence indwells believers.
Reflection and Application
The detailed blueprint of the altar in Ezekiel's vision, far from being an archaic architectural note, offers profound spiritual lessons for believers today. It reminds us that God is a God of order, precision, and holiness, and He expects reverence and intentionality in our approach to Him. Just as the physical altar needed to meet divine specifications for sacrifice, our spiritual worship and lives should be offered in "spirit and truth" (John 4:24), reflecting the holiness of God and the perfection of Christ's sacrifice. This passage encourages us to consider the seriousness and sacredness of our relationship with God, recognizing that our access to Him is not by our own merit or design, but through His gracious provision. It calls us to live lives that are set apart, measured by His standards, and continually purified by the atoning work of Christ. The hope of a restored sanctuary in Ezekiel's day can inspire us to anticipate the full realization of God's presence among His people, both now in the church and ultimately in the new heavens and new earth.
Questions for Reflection
FAQ
What is the significance of the "cubit and an hand breadth" measurement?
The "cubit and an hand breadth" (approximately 21 inches or 52.5 cm) signifies a "long cubit" or "royal cubit," which was a larger unit of measurement than the common cubit (about 18 inches). Its consistent use throughout Ezekiel's temple vision, as also mentioned in Ezekiel 40:5 for the temple wall, highlights the extraordinary and sacred nature of this visionary temple. It distinguishes God's dwelling place from ordinary human constructions, emphasizing its divine origin, unique holiness, and elevated standard. It suggests that everything associated with God's presence and worship must exceed common human standards, reflecting His transcendence and perfection.
Why are these measurements so detailed for a visionary temple?
The meticulous detail in the measurements serves several profound purposes. Firstly, it underscores God's absolute precision and order in all things, especially concerning His dwelling place and worship. It communicates that God is a God of exact standards, leaving no room for human improvisation where His holiness is concerned. Secondly, for the exiled Israelites, these concrete details provided tangible hope and assurance of a future restoration. The specificity made the vision feel real and attainable, a divine blueprint for a renewed covenant relationship. Thirdly, the measurements carry significant symbolic weight, pointing to the perfect and complete nature of the atonement and worship that would occur there, ultimately foreshadowing the perfection of Christ's sacrifice. This precision also serves to teach about the seriousness and sacredness of approaching God, as seen in the strict regulations for the tabernacle in Exodus 25 and following chapters.
Christ-Centered Fulfillment
Ezekiel's visionary altar, with its precise and elevated measurements, finds its ultimate fulfillment in Jesus Christ. The meticulous dimensions of this altar, designed for sacrifice and atonement, powerfully foreshadow the perfect and singular sacrifice of the Lamb of God on the cross. The "higher place of the altar" where offerings were consumed by fire points to the complete and final nature of Christ's work, which fully satisfied God's righteous demands. Unlike the repeated sacrifices on earthly altars that could never fully take away sins (Hebrews 10:1-4), Christ offered Himself "once for all" (Hebrews 9:26) as the perfect, unblemished offering. He is not only our sacrifice but also our Great High Priest, who entered the true, heavenly sanctuary, not made with human hands, and secured eternal redemption for us (Hebrews 9:11-12). Thus, the detailed, holy altar of Ezekiel's vision ultimately directs our gaze to Christ, who, by His perfect life and atoning death, became the ultimate means by which humanity can draw near to a holy God, establishing a new and living way through the veil of His flesh (Hebrews 10:19-20).