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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.
(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 43:25 details a critical phase in the consecration of the visionary Temple altar: a meticulous seven-day purification ritual. Each day mandated the preparation of a goat for a sin offering, alongside a young bullock and a ram from the flock, all required to be without blemish. This intense, repetitive process underscores the absolute holiness of God and the profound necessity of atonement and purification for anything, even sacred objects, to be fit for divine service and acceptable in His presence, thereby preparing the way for legitimate worship in the restored community.
Context
Literary Context
Ezekiel 43:25 is situated within the expansive vision of the new Temple (Ezekiel 40-48), which follows Ezekiel's prophecies of judgment and restoration for Israel. Chapters 40-42 meticulously describe the Temple's intricate architecture, culminating in the glorious return of God's presence to the Temple in Ezekiel 43:1-5. Following this awe-inspiring event, the narrative shifts focus to the altar (Ezekiel 43:13-17), detailing its dimensions and then its essential consecration. Verse 25 specifically outlines the daily sacrifices required during this seven-day purification of the altar, a foundational process that must be completed before any regular offerings could be made upon it. This verse, therefore, marks a crucial transition from the physical description of the sacred space to the ritual protocols necessary for its sanctification and proper use in worship, emphasizing the meticulous order and profound holiness required in God's presence.
Historical & Cultural Context
Ezekiel prophesied during the Babylonian exile (6th century BCE), a period of profound national and spiritual crisis for the people of Israel. The destruction of the first Temple and the subsequent exile were understood as divine judgment for Israel's pervasive sin and idolatry, which had grievously defiled the very sanctuary of God (e.g., Ezekiel 8). In this dire context, Ezekiel's vivid vision of a new, purified Temple offered a powerful message of hope for future restoration and a renewed covenant relationship with God. The elaborate purification rituals, such as the seven-day consecration of the altar, would have resonated deeply with a people whose past failure to maintain holiness had led directly to their current predicament. While such rituals were common in the ancient Near East for dedicating temples and cultic objects, in Israel, they carried the unique theological weight of preparing a space for the dwelling of the perfectly holy God, distinct from any pagan practices.
Key Themes
The primary theme highlighted in Ezekiel 43:25 is God's absolute holiness and the necessity of purification and atonement for approaching Him. The "seven days" of consecration, mirroring the seven days of creation, symbolize a complete and perfect purification, transforming the altar from a mere structure into a holy instrument fit for divine service. The repeated "sin offering" (Hebrew: chaṭṭâʼâh) underscores the pervasive nature of sin and impurity, requiring continuous cleansing even for sacred objects. This is not merely about forgiving specific transgressions but about ritually purifying and sanctifying the altar to make it acceptable for God's use. Furthermore, the requirement for sacrifices to be "without blemish" (a standard reiterated throughout the Pentateuch, for example in Leviticus 1:3) points to the divine standard of perfection demanded in worship, foreshadowing a future, ultimate sacrifice that would be truly perfect and complete. These themes collectively emphasize that true worship can only occur in a state of purity, achieved through divinely ordained means of atonement.
Exposition and Analysis
Key Word Analysis
This term refers to "an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender; punishment (of sin), purifying(-fication for sin), sin(-ner, offering)." In the context of Ezekiel 43:25, while it certainly addresses the concept of sin, its primary function here is one of purification and consecration. It serves to cleanse the altar from any potential defilement and to dedicate it for sacred use, making it acceptable before God. The repeated daily offering emphasizes the thoroughness required for sanctification.
A versatile primitive root meaning "to do or make, in the broadest sense and widest application; accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use." In this verse, "prepare" signifies the active and meticulous process of making the sacrifices ready and performing the ritual, highlighting human responsibility in adhering to divine commands for consecration.
Meaning "entire (literally, figuratively or morally); also (as noun) integrity, truth; without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole." This crucial requirement for the sacrificial animals signifies their physical perfection and ritual purity. It underscores the high standard of holiness demanded by God for anything offered to Him, reflecting His own perfect nature and the absolute purity required for atonement.
Verse Breakdown
"Seven days shalt thou prepare every day a goat for a sin offering:"
This clause specifies both the duration and the primary daily sacrifice required for the altar's consecration. The "seven days" (Hebrew: shebaʻ, H7651), a number often signifying completion or perfection in biblical numerology, indicates a thorough and comprehensive period of consecration, ensuring the altar is fully set apart. "Every day" emphasizes the continuous and meticulous nature of the purification process, highlighting the persistent need for cleansing. A "goat for a sin offering" (Hebrew: chaṭṭâʼâh, H2403) was central to cleansing and purifying the altar, removing any impurity that might hinder its sacred function. This daily ritual was essential to make the altar fully consecrated and fit for divine service.
"they shall also prepare a young bullock, and a ram out of the flock, without blemish."
This part of the verse details additional, substantial sacrifices required daily alongside the goat. The "young bullock" (Hebrew: bên bâqâr, H1121 H1241/H6499) and a "ram out of the flock" (Hebrew: ʼayil tsôʼn, H352 H6629) represent valuable and significant offerings, further underscoring the gravity and costliness of the consecration. The phrase "without blemish" (Hebrew: tâmîym, H8549) is critical, signifying that these animals must be physically perfect, free from any defect or imperfection. This requirement highlights the divine standard of purity and worthiness demanded for any offering presented to a holy God, ensuring the sacrifices were acceptable and efficacious for the altar's sanctification.
Literary Devices
Ezekiel 43:25 employs several significant literary devices to convey its profound theological message. Symbolism is paramount, as the entire vision of the Temple and its rituals serves as a symbol of God's restored presence and the renewed covenant with Israel. The "seven days" of consecration are symbolic of completion and perfection, echoing the seven days of creation and signifying a thorough, divinely ordained process of making new and holy. The "sin offering" itself is a potent symbol, not just of expiation for sin, but of the purification necessary to bridge the gap between a holy God and a defiled world. The requirement for animals "without blemish" is a powerful symbol of purity and perfection, a recurring motif throughout the Old Testament sacrificial system that points to the ideal standard required for acceptable worship. Furthermore, the meticulous detail and repetition ("every day") create a strong sense of emphasis on the importance of purity and the rigorous demands of divine holiness, reinforcing the solemnity and absolute necessity of these rituals for approaching a holy God.
Theological and Thematic Connections
Ezekiel 43:25 profoundly reinforces the biblical truth of God's transcendent holiness and the absolute necessity of atonement for humanity to approach Him. The elaborate, repetitive purification of the altar, a mere structure, underscores that nothing impure can stand in God's presence. This principle extends beyond ritual objects to the people themselves, highlighting humanity's inherent sinfulness and constant need for divine cleansing. The Old Testament sacrificial system, with its daily and annual offerings, was a constant reminder of this need, providing a temporary means of covering sin and maintaining fellowship. These rituals, however, were never an end in themselves but served as a foreshadowing of a greater, perfect sacrifice to come.
Reflection and Application
Ezekiel's vision, while detailing a specific historical and eschatological context, offers timeless spiritual truths for believers today. The meticulous purification of the altar serves as a powerful reminder of God's unyielding holiness and the profound reverence due to Him. Just as the altar needed to be made fit for divine use, so too are we, as God's spiritual temples and priests (1 Peter 2:5), called to lives of increasing holiness and purity. The daily sin offerings in the vision highlight that sanctification is not a one-time event but an ongoing process, a continuous reliance on God's grace to cleanse us from sin and refine our character. We are to approach God with humility, recognizing our need for His atoning work, and strive to live lives "without blemish" in our conduct, thoughts, and intentions, reflecting the perfection of Christ in whom our ultimate cleansing is found. This means diligently examining our hearts, confessing our sins, and actively pursuing righteousness, empowered by the Holy Spirit.
Questions for Reflection
FAQ
What is the significance of the "seven days" of consecration for the altar?
The "seven days" (Hebrew: shebaʻ, H7651) of consecration signify a complete and perfect purification process. In biblical numerology, the number seven often denotes completion, perfection, or divine fullness, as seen in the seven days of creation (Genesis 2:2). For the altar, this meant a thorough and divinely ordained period of transformation, making it absolutely holy and fit for God's presence and for receiving the offerings of His people. It emphasizes that holiness is not achieved superficially but through a comprehensive and dedicated process of purification.
Why did the altar itself need a "sin offering"? Wasn't it an inanimate object?
The "sin offering" (Hebrew: chaṭṭâʼâh, H2403) for the altar was primarily a purification offering, rather than an atonement for the altar's "sins." In the Old Testament, chaṭṭâʼâh rituals served to cleanse objects, places, and people from ritual impurity, making them holy and acceptable for divine use. Even inanimate objects could become ritually defiled, or simply needed to be set apart from common use for sacred purposes. The altar, though inanimate, was part of a fallen world and needed to be consecrated and purified to serve as a proper interface between a holy God and His people's offerings. This underscores the pervasive nature of impurity and the absolute holiness of God, requiring everything in His presence to be sanctified.
Is this vision of the Temple and its rituals in Ezekiel 40-48 meant to be a literal blueprint for a future temple?
The interpretation of Ezekiel's Temple vision is complex and varied among scholars. Some interpret it as a literal blueprint for a future Temple to be built in Jerusalem during a millennial reign of Christ. Others view it as primarily symbolic, representing the spiritual reality of God's renewed presence among His people, the perfect worship that will characterize the new covenant age, or even the church as God's dwelling place. A third view sees it as a literal vision that was partially fulfilled in the post-exilic Second Temple, but whose ultimate, perfect fulfillment awaits the eschatological age. Regardless of the literal or symbolic interpretation, the theological principles of God's holiness, the need for purification, and perfect worship remain central and applicable to all believers.
Christ-Centered Fulfillment
Ezekiel 43:25, with its emphasis on a rigorous, seven-day purification of the altar through unblemished sacrifices, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament sacrificial system, including the daily sin offerings and the demand for "without blemish" animals, constantly pointed to the need for a perfect atonement that animal blood could never fully provide (Hebrews 10:4). Jesus Christ is the quintessential "Lamb of God, who takes away the sin of the world!" (John 1:29), the perfect sacrifice "without blemish and without spot" (1 Peter 1:19). His single, once-for-all offering on the cross perfectly purified not just an altar, but humanity itself, providing eternal redemption (Hebrews 9:12) and sanctifying those who believe (Hebrews 10:10). Unlike the repeated daily sacrifices in Ezekiel's vision, Christ's sacrifice was utterly complete, rendering further animal sacrifices obsolete and establishing a new and living way for us to draw near to God with confidence (Hebrews 10:19-20). He is both the perfect sacrifice and the High Priest who perfectly consecrated Himself, making it possible for us to be truly holy in God's sight.