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Study This Verse
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.
(v. 23 seqq.) 'When you have completed cleansing it, you shall offer an unblemished calf from the herd and an unblemished ram from the flock. You shall present them before the Lord, and the priests shall sprinkle salt on them and offer them as a burnt offering to the Lord. For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall become holy.' On the eighth day and beyond, the priests shall offer your burnt offerings and peace offerings on the altar, and I will be appeased with you, says the Lord God. LXX: And when you have completed the purgation, you shall offer a calf from the herd without blemish, and a ram from the flock without blemish, and you shall offer them before the Lord, and the priests shall sprinkle salt upon them; and they shall offer them as burnt offerings to the Lord. For seven days you shall make atonement with a goat for sin daily, and a calf from the herd, and a ram from the flock without blemish shall be offered for seven days. And they shall purify the altar, and cleanse it, and fill their hands, and accomplish the days. And from the eighth day and beyond, the priests shall offer your burnt offerings upon the altar, for your salvation. And I will receive you, says the Lord God. After the altar and its measurements were shown on the top of the mountain, and the purification and consecration of it were demonstrated to the prophets, through one unblemished calf and a male goat, or two young goats, the first of which we refer to the Lord and Savior, and the two that followed to the apostles and ministers, so that in the consecration of the spiritual altar and specifically pertaining to the Church, it may not seem that the law and the prophets were excluded. Therefore, after the altar had been consecrated, an unblemished calf and a ram are taken and offered in the sight of the Lord; and the sons of Zadok, that is, the righteous priests, sprinkle salt upon their heads, so that both the law and the prophets may be seasoned with the taste of the Gospel. And there is no sacrifice (according to the command of the law and the interpretation of the Apostle, who says (Col. IV, 6): Let your speech be seasoned with salt) that is lacking in salt. Both, however, are offered as a burnt offering to the Lord, like the fat of the letter, which is signified in the Law, and the prophecy, like a cloud of fire of the Lord, that is, the Holy Spirit, of whom Paul says, fervent in spirit (Rom. XII, 11), are transformed into a spiritual and thin substance. We want to know more clearly what the calf of the unblemished herd is, and the ram with the purest fleece from the sheep, let us understand Moses and Elijah (Num. XII, III Reg. XIX); the former of whom was the gentlest among all men who dwelt on the earth; the latter was similar to Moses in fervor of faith. Hence he dared to say: I am left alone. But what is written in Hebrew as 'You shall offer a calf', in the Septuagint it is written as 'the priests shall offer', there is no question about it. And indeed Ezekiel himself, to whom these things are said, is from the number of priests, full of age and perfect; and the grace of prophecy increased the priestly rank in him. And Moses and Elijah appear on the mountain with the Lord, that is, the law and the prophets, who announced to him what he would suffer in Jerusalem. But after the altar is cleansed, for seven days a goat or a young goat is offered for sin daily, and a bull from the herd, and an unblemished ram from the flock, so that through these sacrifices the altar may be cleansed for seven days and made perfect. In seven days the Sabbath is observed, which according to the Apostle (Hebrews IV) is reserved for the people of God: in which we hope for eternal and true rest, and do no servile work of sin. However, in the goat, and the calf, and the ram, three general sins are demonstrated, to which all human beings are subject. For we sin either in thoughts, or in speech, or in action. Thoughts are referred to the ram, which is the first of all sins, and from which the other two sins arise. But the goat, or rather the male goat, is known for its eloquence or discourse, always engaging in higher-level discussions. However, it is specifically designated for agricultural work, being bound to the plow and toil and earthly labor. Therefore, we must offer these blameless things for the true Sabbath, which lasts for seven days, and cleanse the altar, so that our prayer may reach God in purity. The phrase that follows, 'And they shall cleanse it, and fill his hand,' as translated by both the Hebrew and other interpreters, signifies that the offerings for the expiation of the altar itself should also be fulfilled, just as offerings are made for the priests, the people, and the high priest, so that nothing may appear empty in the sight of the Lord. For what reason they set aside the Septuagint: both will clean it, and they will fill their hands, so that the priests may be heard, who when they are full of good works, for this reason their hands are full, after the Sabbath has passed, they may come to the eighth day of resurrection, and may say with the Apostle: We have risen with Christ (Rom. VI, Coloss. III); and beyond the eighth day, they may strive for heavenly things, and may offer burnt offerings for us, or those which are for the peace of our sins and our salvation: so that through the fire of the Holy Spirit, everything that we think, speak, and do, may be transformed into spiritual substance: and the Lord, pleased with such sacrifices, may be appeased towards us.
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Summary
Ezekiel 43:24 provides a precise divine instruction within the prophet's grand vision of a restored temple and its sacrificial system. This verse mandates that the priests, acting as mediators, are to present the offerings before the Lord, specifically requiring them to apply salt to the sacrifices before they are consumed as a burnt offering. This seemingly minor ritual detail carries profound theological weight, emphasizing the principles of purification, covenant fidelity, and the absolute dedication demanded in worship, serving as a critical element in the consecration and ongoing service of the envisioned sanctuary.
Context
Literary Context
This verse is deeply embedded within Ezekiel's extensive prophetic vision of the new temple, spanning chapters 40-48. Following the devastating destruction of the first temple and the Babylonian exile, this vision served as a beacon of hope, detailing an ideal, divinely ordained temple, its precise architecture, and its intricate ceremonial ordinances. Chapter 43 specifically focuses on the awe-inspiring return of the Lord's glory to this temple (as depicted in Ezekiel 43:1-5) and the subsequent instructions for the altar's dedication and ongoing sacrificial rites. Verses 18-27 outline the seven-day consecration of the altar, involving specific sin offerings and burnt offerings. Ezekiel 43:24, therefore, is a precise instruction for the preparation of these foundational offerings, emphasizing the meticulousness and holiness required for worship in the very presence of God's manifest glory. It follows instructions for the daily offerings of a young bull and a goat for a sin offering, preceding the general statement about the priests' role in presenting offerings.
Historical & Cultural Context
Ezekiel received this elaborate vision while in exile in Babylon, a period marked by profound despair for the Jewish people who had lost their temple, their land, and their direct access to God's presence. The detailed blueprint for a new temple offered a powerful message of restoration, divine presence, and God's enduring covenant faithfulness, even in judgment. Sacrifices were central to ancient Israelite worship, functioning as vital means of atonement, communion, and dedication. The use of salt in offerings was not novel to Ezekiel's vision but was a long-standing tradition rooted in Mosaic law, symbolizing preservation, purification, and the enduring nature of covenants (as seen in Leviticus 2:13). The priestly class, particularly the Zadokite priests mentioned earlier in the vision (e.g., Ezekiel 40:46), held an indispensable role in mediating between God and the people, performing these sacred rites with precision and holiness to ensure divine acceptance.
Key Themes
Ezekiel 43:24 contributes significantly to several overarching themes within the book of Ezekiel and the broader biblical narrative. The meticulous instructions for the temple and its rituals underscore God's holiness and transcendence, emphasizing that His presence demands absolute purity and strict adherence to divine ordinances. The act of offering a burnt offering ('olah) symbolizes complete dedication and atonement, where the entire sacrifice is consumed by fire, signifying total surrender to the Lord. The inclusion of salt reinforces the theme of covenant fidelity and permanence, as salt was a well-established symbol of an unbreakable agreement (e.g., the "covenant of salt" mentioned in Numbers 18:19). Furthermore, the vision's emphasis on the proper functioning of the priesthood and the restoration of proper worship highlights the theme of renewed worship for a future, purified Israel, where God's glory would once again dwell among His people, as profoundly illustrated in Ezekiel 43:1-5.
Exposition and Analysis
Key Word Analysis
Denoting "the self-Existent or Eternal; Jehovah, Jewish national name of God." This refers to the covenant God of Israel, Yahweh. The repetition of "unto the LORD" in the verse emphatically highlights that the entire sacrificial act, from its meticulous preparation to its complete consumption, is directed toward and for the glory of the sovereign God. This underscores His ultimate authority and the profound sacredness of the worship, emphasizing that He is the sole and ultimate recipient.
Meaning "literally one officiating, a priest." This term designates the specific individuals consecrated and set apart to mediate between God and humanity through prescribed rituals. In Ezekiel's vision, the priests, especially those of the Zadokite line, are given precise and detailed instructions, underscoring their unique and indispensable role in maintaining the sanctity of the temple and ensuring that all worship is conducted in strict accordance with divine command and holiness.
Properly referring to "powder, i.e. (specifically) salt (as easily pulverized and dissolved)." Beyond its common culinary and preserving uses, salt in biblical contexts held profound symbolic meaning. It was widely known for its preserving qualities, thus symbolizing incorruptibility, purity, and permanence. Its mandatory application to offerings signifies the enduring and uncorrupted nature of the covenant between God and His people, and the absolute necessity for purity, faithfulness, and integrity in all acts of worship.
Verse Breakdown
"And thou shalt offer them before the LORD"
This initial clause establishes the divine command, directly given to Ezekiel, who is tasked with relaying God's precise instructions for the temple's operation. "Them" refers to the offerings, specifically the burnt offerings mentioned later in the verse and detailed in the surrounding context. The phrase "before the LORD" signifies that these offerings are to be presented in God's immediate and holy presence, underscoring the immense sacredness, solemnity, and divine recipient of the worship. It implies an act of direct presentation and submission to divine scrutiny.
"and the priests shall cast salt upon them"
This is the pivotal instruction of the verse, detailing a specific, non-negotiable action required of the priests. The act of "casting salt" implies a thorough and deliberate application, far beyond a mere sprinkling, ensuring full coverage. This ritualistic use of salt is deeply symbolic, pointing to the essential need for purification, preservation, and the enduring nature of the covenant in all worship. It ensures the offering is acceptable, consecrated, and represents an uncorrupted commitment.
"and they shall offer them up [for] a burnt offering unto the LORD"
This concluding clause reiterates the ultimate purpose and specific nature of the sacrifice. The "burnt offering" ('olah in Hebrew) was unique in the Israelite sacrificial system because the entire animal was consumed by fire on the altar, symbolizing a complete and total dedication, surrender, or atonement to God. The repetition of "unto the LORD" at the end of the verse powerfully reinforces that the entire process, from initial preparation to final consumption, is solely for the honor, acceptance, and glory of God, emphasizing His sovereignty as the ultimate object of worship.
Literary Devices
Ezekiel 43:24 masterfully employs several literary devices to convey its profound theological and ritualistic message. Symbolism is highly prominent, most notably through the use of salt. Salt, universally recognized for its preserving qualities, symbolizes purity, incorruptibility, permanence, and the enduring nature of God's covenant with His people. Its application to the burnt offering imbues the sacrifice with these essential qualities, signifying an unblemished, lasting, and acceptable dedication. The burnt offering itself is a powerful symbol of complete surrender, total dedication, and atonement, where the totality of the consumed sacrifice speaks to the totality of devotion required. The verse also exhibits Prescriptive Language, a hallmark of legal and ritual texts, with direct and authoritative commands ("thou shalt offer," "shall cast") that emphasize the divine authority behind these ordinances and the precise adherence required for proper worship. Furthermore, the repetition of "unto the LORD" at the beginning and end of the verse creates a powerful Literary Frame or Inclusio, serving to emphasize that the entire act of offering is consecrated to and centered on God, thereby reinforcing His absolute sovereignty as the ultimate recipient and purpose of all worship.
Theological and Thematic Connections
Ezekiel 43:24, with its precise instruction for salt on the burnt offering, connects deeply to the broader biblical theology of worship, covenant, and purity. The requirement of salt, a powerful symbol of preservation and purity, underscores the unchanging nature of God's covenant and His demand for unblemished, sincere worship. This echoes the Mosaic Law, where salt was explicitly mandated for all grain offerings and directly linked to the "covenant of thy God," signifying an enduring and incorruptible agreement. The burnt offering, representing complete dedication and atonement, is thus consecrated with an element that speaks to the permanence and purity of the relationship between God and His worshipers. This highlights that true worship is not fleeting or superficial but is rooted in a steadfast commitment to a holy God, reflecting the eternal nature of His character and His promises.
Reflection and Application
While the specific sacrificial system of the Old Covenant has been perfectly fulfilled in Christ, the profound principles embedded in Ezekiel 43:24 remain profoundly relevant for believers today. The command to offer sacrifices "before the LORD" with salt teaches us that our worship, our lives, and our service must be presented with utmost intentionality, purity, and a lasting, unyielding commitment. Just as the salt preserved and consecrated the ancient offerings, so too are we called to live lives marked by holiness and an enduring faith that actively resists the corrupting influences of the world. Our dedication to God should be total and unreserved, reflecting the complete surrender symbolized by the burnt offering. This verse challenges us to deeply examine the quality and authenticity of our devotion: Is it pure, unblemished by ulterior motives? Is it lasting, demonstrating steadfastness through all seasons? Is it truly offered wholly to the Lord, or are there reservations, hidden agendas, or partial commitments? It calls us to a worship that is not merely external ritual but an internal posture of complete surrender and unwavering faithfulness, sanctified by the Spirit and offered in spirit and in truth.
Questions for Reflection
FAQ
Why was salt specifically required for offerings in the Old Testament?
Salt was required for offerings, as seen in Ezekiel 43:24 and earlier Mosaic law (e.g., Leviticus 2:13), for several significant symbolic reasons. Primarily, salt was known for its preserving qualities, making it a powerful symbol of incorruptibility and permanence. When applied to offerings, it signified that the covenant between God and His people was enduring and unbreakable, often referred to as a "covenant of salt" (e.g., Numbers 18:19). It also symbolized purity and faithfulness, ensuring that the offering was acceptable to a holy God and that the worshipers' commitment was sincere, uncorrupted, and lasting. The absence of salt would imply a perishable, impure, or temporary offering, which was unacceptable to the eternal and holy God.
Christ-Centered Fulfillment
Ezekiel 43:24, with its meticulous instructions for the burnt offering consecrated by salt, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the burnt offering, was a profound shadow pointing to the perfect and final sacrifice of the Lamb of God. Jesus offered Himself as the perfect burnt offering, a complete and total surrender to God's will, consumed not by physical fire on an altar but by the fiery holiness of God's justice and love on the cross. He was the unblemished, spotless sacrifice, fulfilling the requirement of purity symbolized by the salt. More than just pure, His sacrifice was also permanent and incorruptible, establishing an everlasting covenant that requires no further offerings, unlike the temporary and repeatable sacrifices of the Old Covenant (as detailed in Hebrews 10:1-18). Through His one-time, perfect offering, Christ has made those who believe eternally holy and perfectly acceptable "before the LORD," enabling us to draw near to God with confidence, not through animal sacrifices, but through the precious blood of Jesus and His enduring righteousness.