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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 43:26 concludes the intricate instructions for the dedication of the visionary temple's altar, mandating a meticulous seven-day period for its complete purification and consecration. This rigorous process ensures the altar is rendered ritually pure and set apart as holy, emphasizing the absolute sanctity required for all elements of worship and service in God's presence. It underscores the foundational biblical principle that access to the divine, particularly for atonement and communion, necessitates thorough preparation and a state of complete ritual and moral purity.
Context
Literary Context
Ezekiel 43:26 is strategically placed within Ezekiel's elaborate vision of a new temple, which commences in Ezekiel 40. Following the detailed architectural blueprints of the temple complex (chapters 40-42), chapter 43 describes the awe-inspiring return of the Lord's glory to the temple, filling it with His majestic presence, reminiscent of the original tabernacle and Solomon's temple (compare Exodus 40:34 and 1 Kings 8:10-11). This divine re-entry is immediately followed by God's precise instructions regarding the altar, its dimensions, and the specific rituals for its dedication. Verses 18-25 of Ezekiel 43 outline the initial sacrifices and daily offerings required for the altar's purification, with verse 26 serving as the culmination—the final, comprehensive phase of its consecration. The meticulousness of these instructions throughout the chapter highlights the profound sanctity of the temple and the gravity of approaching a holy God.
Historical & Cultural Context
The book of Ezekiel was penned during the tumultuous period of the Babylonian exile, a time of profound national and spiritual despair for the Israelites. The catastrophic destruction of the first temple in Jerusalem by Nebuchadnezzar in 586 BC had stripped the people of their central place of worship and a tangible symbol of God's dwelling among them. In this dire context, Ezekiel's visionary blueprint of a new, perfect temple served as a potent message of hope, divine restoration, and the promise of a renewed covenant relationship with God. The detailed regulations for the altar's purification and consecration would have deeply resonated with a people whose past failures were frequently attributed to defilement and a disregard for God's commands concerning holy things. The concept of a seven-day period for purification or consecration was not novel; it was deeply ingrained in Israelite ritual law, evident in the ordination of priests (as seen in Exodus 29:35) and the dedication of the tabernacle (as described in Exodus 40:9-16). This continuity would have powerfully affirmed the divine authority and timelessness of God's commands for purity and holiness.
Key Themes
This verse contributes significantly to several overarching themes within Ezekiel and the broader biblical narrative. The foremost theme is Holiness and Purity, emphasizing that God's majestic presence demands absolute separation from defilement. The repeated actions of "purge," "purify," and "consecrate" underscore the stringent requirements for anything or anyone that would serve in God's sanctuary. Another crucial theme is Divine Order and Perfection, symbolized by the "seven days." The number seven frequently denotes completeness, perfection, and divine fullness in biblical numerology, indicating that this consecration process is thorough, divinely ordained, and brings the altar to a state of perfect readiness for its sacred purpose. Furthermore, the verse subtly points to the theme of Restoration and Renewal, as the meticulous instructions for this new temple signify a new beginning, a purified worship, and a re-establishment of God's covenant with His people after the exile, where past defilements would be overcome by strict adherence to divine standards. This vision paints a picture of ultimate reconciliation and unhindered communion with a holy God, as powerfully illustrated by the return of God's glory in Ezekiel 43:4.
Exposition and Analysis
Key Word Analysis
This primitive root means "to cover," specifically with bitumen, but figuratively, "to expiate or condone, to placate or cancel." In the context of the altar, it denotes a thorough cleansing that removes defilement, making it fit for its atoning purpose. It carries the nuance of making propitiation or reconciliation, indicating that the purging prepares the altar for its role in bridging the gap between a holy God and sinful humanity through sacrifice.
This primitive root means "to be bright" and by implication, "to be pure." It encompasses physical cleanness, Levitical uncontamination, and moral innocence or holiness. When applied to the altar, it signifies the removal of any ritual impurity, rendering it ceremonially clean and suitable for sacred use in the presence of God. This purification is essential for the altar to function as a conduit for acceptable worship.
While the KJV translates this as "consecrate themselves," the Hebrew root mâlêʼ primarily means "to fill" or "to be full of." In this specific context, particularly when paired with yâd (H3027, "hand"), it forms the idiom "to fill the hand," which is a technical term for ordination or consecration, signifying the installation into a priestly office or the dedication of something for sacred service. Here, "they shall consecrate themselves" implies a full dedication and setting apart of the priests for their service at the purified altar, filling them with the authority and readiness to serve God.
Verse Breakdown
"Seven days shall they purge the altar and purify it"
This clause precisely specifies both the duration and the initial actions required for the altar's preparation. The "seven days" are highly symbolic, signifying a complete, perfect, and divinely ordained period of cleansing. "Purge" (Hebrew kâphar') implies a comprehensive removal of sin or defilement, akin to atonement, while "purify" (Hebrew ṭâhêr') refers to ceremonial cleansing, making the altar ritually acceptable. This dual action ensures the altar is thoroughly cleansed from all potential impurities, both moral and ritual, before it can be used for sacred offerings.
"and they shall consecrate themselves"
This second clause shifts the focus from the physical altar to the human agents involved. "They" refers to the priests who will minister at the altar. The phrase "consecrate themselves" (literally, "fill their hands," drawing on the Hebrew idiom from mâlêʼ and yâd) is a technical term for ordination, signifying their complete dedication and setting apart for sacred service. Just as the altar must be pure, those who minister at it must also be in a state of holiness and complete devotion, dedicated exclusively to God's purposes. This emphasizes that the sacredness of worship extends not only to the instruments but also to the participants, demanding their full and unreserved commitment.
Literary Devices
Ezekiel 43:26 employs several significant literary devices that enrich its meaning. The most prominent is Symbolism, where the "seven days" represent completeness, perfection, and divine order. This numerical symbolism is pervasive throughout biblical literature, reinforcing the idea that the altar's purification is not merely a practical task but a divinely ordained and thorough process, leading to a state of absolute readiness for sacred use. The actions of "purge," "purify," and "consecrate" also function as Metonymy, where these ritual actions stand in for the profound spiritual state of holiness required. The physical cleansing of the altar and the ceremonial dedication of the priests are outward expressions of an inward spiritual reality: the absolute necessity of purity and devotion in the presence of God. Furthermore, the detailed, prescriptive language used throughout Ezekiel's temple vision, including this verse, creates a powerful sense of Precision and Authority, underscoring the divine origin of these commands and the non-negotiable nature of God's standards for worship.
Theological and Thematic Connections
Ezekiel 43:26 powerfully articulates the theological necessity of purity and consecration in approaching a holy God. The meticulous seven-day process for the altar and the self-consecration of the priests underscore that God's presence cannot be trifled with; it demands absolute reverence, intentional preparation, and freedom from defilement. This principle is foundational to all biblical worship, highlighting that true communion with God is predicated on His holiness and our corresponding response of purification and dedication. It foreshadows the ultimate cleansing and setting apart that would be accomplished through a perfect sacrifice, making a way for humanity to draw near to God without the constant need for ritualistic purifications.
Reflection and Application
The detailed instructions for the altar's purification and the priests' consecration in Ezekiel 43:26 serve as a profound spiritual paradigm for believers today. While we no longer offer animal sacrifices on a physical altar, the underlying principles of purity, dedication, and reverence remain paramount. We are called to continually examine our hearts and lives, purging ourselves of sin and worldly defilement through confession and repentance, recognizing that our bodies are temples of the Holy Spirit. This involves a conscious decision to set ourselves apart for God's purposes, dedicating our time, talents, and resources to His glory. Our worship, whether corporate or individual, should be approached with intentionality and a heart prepared to encounter the Holy One. This verse reminds us that true spiritual worship is not casual but requires a consecrated life, reflecting the holiness of the God we serve and striving to live in a manner worthy of His calling.
Questions for Reflection
FAQ
Why is a "seven-day" period specified for the altar's purification?
The "seven-day" period is highly symbolic in biblical numerology, often representing completeness, perfection, or divine fulfillment. This duration signifies that the purification and consecration of the altar were not superficial but a thorough, divinely ordained process, bringing it to a state of absolute readiness and holiness for its sacred function. It echoes other significant seven-day periods in Scripture, such as the creation week in Genesis 1 and the ordination of priests in Exodus 29:35, underscoring a consistent pattern of divine completion and establishment throughout God's redemptive plan.
What does it mean for "they shall consecrate themselves"?
This phrase refers to the priests who would minister at the altar. The Hebrew idiom "to fill their hands" (implied by the Strong's H4390 for "consecrate" in conjunction with H3027 for "hand") is a technical term for ordination or installation into priestly service. It signifies that just as the altar itself must be purified and set apart, so too must the individuals who serve at it be fully dedicated and consecrated to God. This emphasizes that holiness is required not only of the sacred objects but also of the sacred personnel, ensuring that all aspects of worship are pure and acceptable to God. This concept is foundational to understanding the requirements for those who draw near to God in service, as seen in various priestly instructions throughout Leviticus.
Christ-Centered Fulfillment
Ezekiel 43:26, with its profound emphasis on purging, purifying, and consecrating the altar and the priests, finds its ultimate and perfect fulfillment in Jesus Christ. The exhaustive seven-day process for the altar points to the absolute perfection and finality of Christ's once-for-all sacrifice, which truly purges and purifies us from sin, something no animal sacrifice could fully accomplish (compare Hebrews 10:4). He is the Lamb of God who takes away the sin of the world, whose precious blood cleanses us from all unrighteousness (see 1 John 1:7). Furthermore, Christ Himself is both the ultimate sacrifice and the perfect High Priest, who consecrated Himself for our sake (as seen in John 17:19) and through whom we, as believers, are consecrated and made holy (as described in Hebrews 10:10). Through His finished work on the cross, the need for a physical altar's purification and continuous priestly consecration is superseded, as He has opened a new and living way for us to draw near to God with confidence (see Hebrews 10:19-22). Thus, Ezekiel's vision anticipates the complete and perfect cleansing and consecration that only Christ could provide, establishing a spiritual temple where believers, made holy by Him, serve as a royal priesthood (as in 1 Peter 2:9), offering spiritual sacrifices acceptable to God through Jesus Christ (as taught in Hebrews 13:15).