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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 43:17 provides a meticulous blueprint for the altar of burnt offering within the prophet's visionary temple, detailing the precise dimensions of its "settle" or ledge, its surrounding border, and its base. This verse culminates with the significant specification that the altar's access stairs face toward the east. These exacting architectural details underscore the divine origin and perfect order of this future worship system, emphasizing the profound holiness and intentionality associated with approaching God in His restored dwelling place.
Context
Literary Context
Ezekiel 43:17 is an integral part of the extensive temple vision presented in Ezekiel 40-48. This grand prophetic narrative unfolds after the detailed descriptions of the temple's outer and inner courts, gates, and chambers, moving specifically into the sacred heart of the inner court—the altar of burnt offering. Chapter 43 initiates with the awe-inspiring return of God's glory to the temple from the east, a pivotal event that sets the stage for the re-establishment of pure and divinely ordained worship. This particular verse concludes the architectural specifications for the altar's tiered structure, focusing on the dimensions of its upper ledge and the crucial orientation of its access stairs. The meticulousness of these architectural details throughout the vision, including this verse, serves to emphasize the divine origin, perfect order, and absolute sanctity of this future, ideal worship system, contrasting sharply with the defiled worship that led to Jerusalem's destruction.
Historical & Cultural Context
The prophet Ezekiel received this elaborate temple vision during the Babylonian exile (circa 597-538 BC), a period of profound national and spiritual despair for the Jewish people, who had lost their temple, their land, and their monarchy. The vision served as a powerful message of hope, restoration, and the unwavering promise of God's renewed presence among His people. In ancient Israelite worship, the altar of burnt offering was the central locus for sacrifices, symbolizing atonement, dedication, and communion with God. The "cubit," a standard unit of measurement roughly equivalent to 18-21 inches, indicates the massive scale of this visionary altar, far grander than any previous altars, signifying its ultimate and perfect purpose. The eastward orientation of the stairs held profound cultural and religious meaning; the east was traditionally associated with the rising sun, new beginnings, and, most significantly, the direction from which God's glory had departed the old temple, as lamented in Ezekiel 10:19, and was now prophesied to return to the new one, as vividly described in Ezekiel 43:2.
Key Themes
This verse, embedded within the broader temple vision, contributes significantly to several overarching theological themes. Firstly, it powerfully illustrates Divine Precision and Order, emphasizing that God's plans are not arbitrary but meticulously detailed and perfectly ordered, reflecting His holy, sovereign, and unchanging nature. The exact measurements signify that worship, when conducted according to God's design, is not left to human discretion but follows a precise divine blueprint. Secondly, the intense focus on the altar underscores the profound theme of Holiness and Atonement. The altar is the sacred place where sin is addressed, and reconciliation with God is made possible, signifying the profound sanctity required for approaching the Almighty. Its grand scale and precise construction point to an ideal state of worship and a complete, divinely provided means for dealing with sin. Finally, the eastward orientation reinforces the theme of Divine Presence and Restoration, linking the altar's access to the magnificent return of God's glory and the promise of a renewed covenant relationship with His people, culminating in a future where God fully dwells among them in perfect communion, as seen in the broader vision of Ezekiel 43.
Exposition and Analysis
Key Word Analysis
This term refers to a specific ledge or platform on the altar, functioning as an "inclosure" or "border." In the context of Ezekiel's altar, it denotes a distinct, tiered architectural feature, highlighting the complex, multi-level design of this sacred structure. Its presence indicates a carefully constructed platform, possibly for the priests to stand upon or for the placement of offerings, emphasizing the structured and ordered nature of the worship prescribed by God.
Meaning "elevation," "step," or a "climbing progression," this word specifically refers to the ascending steps leading up to the altar. The presence of stairs, rather than a ramp (which was prescribed for the Tabernacle altar in Exodus 20:26 to prevent indecent exposure), suggests a distinct design for this visionary temple. This detail is significant as it implies a direct, perhaps more accessible, yet still reverent, ascent to the altar, symbolically representing a spiritual "climbing" or "progression" towards God's presence.
This word denotes the "fore" or "front part," referring specifically to the direction of the rising sun. Its inclusion here is profoundly symbolic. In Israelite tradition, the east was often associated with God's glory and presence. God's glory had departed the old temple from the east, as recorded in Ezekiel 10:19, and Ezekiel vividly witnessed its return to the new temple from the east in Ezekiel 43:2. The eastward orientation of the altar's stairs thus signifies that access to the altar, and therefore to God's presence and atonement, is directly aligned with the very direction from which divine glory is manifested and restored.
Verse Breakdown
"And the settle [shall be] fourteen [cubits] long and fourteen broad in the four squares thereof;"
This clause precisely details the dimensions of a specific platform or ledge on the altar. The specification of "fourteen cubits long and fourteen broad" indicates a perfect square, emphasizing symmetry, completeness, and divine order in God's design. The phrase "in the four squares thereof" likely refers to the four distinct sides of this square platform, reinforcing its precise geometric form and the meticulousness of the divine blueprint for the sacred space.
"and the border about it [shall be] half a cubit;"
This specifies a narrow border or rim surrounding the "settle." A "half a cubit" (approximately 9-10.5 inches) indicates a distinct, perhaps slightly raised, edge. This minute detail further underscores the extreme precision of the divine design, suggesting a defined boundary or protective lip, ensuring order, preventing spillage during sacrificial rites, and maintaining the sanctity of the altar.
"and the bottom thereof [shall be] a cubit about;"
This refers to the base or lowest part of the altar structure, or possibly the base of the "settle" itself. The phrase "a cubit about" indicates a surrounding dimension of one cubit, again emphasizing a clear, defined boundary or stable foundation for the altar. This detail contributes to the overall impression of a well-proportioned, robust, and divinely stable structure.
"and his stairs shall look toward the east."
This final clause is profoundly significant, specifying the orientation of the altar's access points. The stairs facing "toward the east" directly connects the altar's function—the place of atonement and worship—to the overarching theme of God's returning glory and presence, which Ezekiel vividly saw entering the temple from the east. This specific orientation signifies that the path to atonement, reconciliation, and intimate worship is divinely aligned with the manifestation of divine glory and the ultimate restoration of God's covenant relationship with His people.
Literary Devices
Ezekiel 43:17, like the entire temple vision, is rich in Symbolism and characterized by profound Precision. The altar itself is a central symbol of atonement, reconciliation, and communion with God, representing the divinely appointed means by which humanity can approach a holy God. Its meticulously detailed dimensions—"fourteen cubits long and fourteen broad," "half a cubit," "a cubit about"—are not merely architectural specifications but powerfully symbolize divine order, perfection, and the absolute holiness required for true worship. This Precision reflects God's meticulous nature, His unwavering sovereignty, and the exactness of His divine plan for restoration. The eastward orientation of the stairs is a potent symbolic detail, directly linking the act of worship and access to the altar with the magnificent return of God's glory, which Ezekiel witnessed entering from the east, as recorded in Ezekiel 43:2. This creates a deep sense of Thematic Cohesion throughout the vision, where every minute detail points to God's sovereignty, His absolute holiness, and His ultimate plan for dwelling among His people in perfect communion. The entire vision, including this verse, functions as a form of Prophetic Allegory, pointing beyond a literal temple to an ideal state of worship and God's presence that finds its ultimate and glorious fulfillment in Christ and the new covenant.
Theological and Thematic Connections
Ezekiel 43:17, with its precise architectural details of the altar, speaks profoundly to the nature of divine worship and the unblemished holiness of God. The meticulous measurements underscore that God is a God of perfect order, and His dwelling place, whether literal or symbolic, demands absolute purity and strict adherence to His divine design. This vision of a grand, perfectly proportioned altar signifies the immense importance of atonement and the serious, reverent nature of approaching a holy God. It powerfully foreshadows a time of perfect worship and complete reconciliation, where the means of drawing near to God are divinely ordained and flawlessly executed. The eastward orientation of the stairs further connects this ideal worship to the manifestation of God's glory, implying that true access to God is always aligned with His divine presence and His redemptive purposes, echoing the return of God's glory to the temple from the east in Ezekiel 43:2.
Reflection and Application
Ezekiel's vision of the altar, with its exacting specifications and eastward orientation, serves as a powerful and enduring reminder that our approach to God should be marked by profound reverence, intentionality, and a deep understanding of His absolute holiness. While believers in Christ no longer offer animal sacrifices on a physical altar, the underlying principles of ordered, pure, and holy worship remain eternally relevant. This passage challenges us to critically examine the precision and care we bring to our spiritual lives—our prayers, our diligent study of Scripture, our fellowship with other believers, and our service to God and humanity. Do we approach God casually, or with the awe and respect due to the One who is perfectly ordered, supremely holy, and utterly sovereign? The eastward-facing stairs remind us that true access to God is always in alignment with His glory and His redemptive plan. Our worship, both personal and corporate, should be oriented towards His manifested presence, seeking His face and aligning our lives with His divine purposes. This vision encourages us to strive for excellence, purity, and intentionality in all aspects of our spiritual walk, recognizing that God desires a worship that truly reflects His own perfect and holy nature.
Questions for Reflection
FAQ
What is the significance of the "settle" and its dimensions in Ezekiel's altar vision?
The "settle" (Hebrew: ʻăzârâh') refers to a specific ledge or platform on the altar, an integral part of its tiered construction. Its dimensions of "fourteen cubits long and fourteen broad" emphasize the altar's perfect square shape and massive scale. This precision signifies God's meticulous nature and the divine order inherent in His design for worship. It highlights that every detail of the sacred space is purposeful, pointing to the perfection and holiness required for approaching God. The large size also suggests the immense scope and efficacy of the atonement provided through this visionary altar, far exceeding any previous altars.
Why are the stairs of the altar said to "look toward the east"?
The eastward orientation of the altar's stairs is profoundly symbolic and deeply significant within Ezekiel's vision. In Israelite tradition, the east was often associated with the rising sun, new beginnings, and, most importantly, the manifestation of God's glory. Earlier in Ezekiel's prophecy, God's glory departed the old temple from the east, as recorded in Ezekiel 10:19. Crucially, in the very same chapter (Ezekiel 43), Ezekiel witnesses God's glory returning to the new temple from the east, as described in Ezekiel 43:2. Therefore, the eastward-facing stairs signify that access to the altar, and thus to atonement and God's presence, is directly aligned with the direction from which divine glory is manifested and the promise of restoration is fulfilled. It implies that true worship is always oriented towards God's revealed presence and His redemptive purposes.
Christ-Centered Fulfillment
Ezekiel's visionary altar, with its precise dimensions and eastward-facing stairs, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament altars required repeated animal sacrifices, pointing to the ongoing need for atonement, Christ is the perfect and final sacrifice, the Lamb of God who takes away the sin of the world. His single, definitive offering on the cross, as described in Hebrews 10:10-14, perfectly fulfills the purpose of all altars, providing complete and eternal redemption for all who believe. The meticulous design of Ezekiel's altar, symbolizing divine order and holiness, foreshadows the absolute perfection of Christ's sacrifice, which was not arbitrary but part of God's eternal, precise plan, "foreknown before the foundation of the world" (1 Peter 1:18-20). Moreover, the eastward orientation of the stairs, signifying access aligned with God's glory, is profoundly fulfilled in Christ, who is the very radiance of God's glory and the only way to the Father (John 14:6). Through His death and resurrection, Christ has opened a new and living way for us to draw near to God with confidence, making direct access possible without a physical temple or altar. Ultimately, the vision of the altar points to the reality that in the New Jerusalem, there will be no need for a physical temple or altar, for the Lord God Almighty and the Lamb are its temple, and His glory will be fully manifest, fulfilling the eastward orientation in its most profound and eternal sense.