Ezekiel 43:3

KJV

And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city: and the visions [were] like the vision that I saw by the river Chebar; and I fell upon my face.

KJV (with Strong's)

And it was according to the appearance {H4758} of the vision {H4758} which I saw {H7200}, even according to the vision {H4758} that I saw {H7200} when I came {H935} to destroy {H7843} the city {H5892}: and the visions {H4759} were like the vision {H4758} that I saw {H7200} by the river {H5104} Chebar {H3529}; and I fell {H5307} upon my face {H6440}.

Complete Jewish Bible

The vision seemed like the vision I had seen when I came to destroy the city; also the visions were like the vision I had seen by the K'var River; and I fell on my face.

Berean Standard Bible

The vision I saw was like the vision I had seen when He came to destroy the city and like the visions I had seen by the River Kebar. I fell facedown,

American Standard Version

And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.

Commentary

### SUMMARY
Ezekiel 43:3 captures a pivotal moment in the prophet Ezekiel's vision, where he witnesses the glorious return of God's presence to the new temple. This profound experience is explicitly linked to his previous encounters with divine glory: the initial vision by the river Chebar that marked his prophetic call, and the somber vision of God's glory departing from the temple prior to Jerusalem's destruction. Ezekiel's immediate response of falling on his face underscores the overwhelming awe and reverence evoked by this majestic and redemptive manifestation of the Almighty.

### CONTEXT
* **Literary Context:** Ezekiel 43:3 is strategically placed within the latter portion of the book, specifically in chapters 40-48, which detail Ezekiel's elaborate vision of a new, idealized temple and the restored land of Israel. This section serves as a powerful counterpoint to the earlier chapters (particularly [Ezekiel 8-11](/ezekiel/8 "Ezekiel 8-11 - The Departure of God's Glory")), where the prophet vividly described the departure of God's glory from the first temple due to Israel's idolatry and sin, culminating in the temple's destruction. The return of the glory in [Ezekiel 43](/ezekiel/43 "Ezekiel 43 - The Return of God's Glory") signifies a reversal of judgment and a promise of renewed divine presence, establishing the sanctity and purpose of the visionary temple. The verse also echoes Ezekiel's inaugural vision by the [river Chebar](/ezekiel/1 "Ezekiel 1 - Ezekiel's Inaugural Vision"), creating a thematic and experiential continuity that validates the authenticity and divine origin of all his prophecies.
* **Historical & Cultural Context:** The book of Ezekiel was written during the Babylonian exile (circa 593-571 BC), a period of profound national trauma for the Israelites. Jerusalem had been destroyed, the temple lay in ruins, and the people were far from their homeland, questioning God's faithfulness and their future. In this context, the temple was not merely a building but the very dwelling place of God, the epicenter of their religious and national identity. The departure of God's glory was understood as the ultimate sign of judgment and abandonment, leaving the people in despair. Therefore, a vision of God's glory returning to a new temple offered immense hope and reassurance. It spoke to a deep cultural longing for God's presence, a re-establishment of the covenant, and the promise of restoration for a people who felt utterly forsaken. The act of falling on one's face before divine majesty was a common and culturally understood posture of profound reverence, humility, and submission in the ancient Near East, signifying overwhelming awe in the presence of the divine.
* **Key Themes:** This verse powerfully encapsulates several overarching themes in Ezekiel's prophecy. First, it highlights the **Sovereignty and Faithfulness of God**, demonstrating His ability to restore what was lost and His unwavering commitment to His covenant people, even after severe judgment. The return of the glory is not earned but is a testament to God's gracious initiative. Second, it underscores the **Centrality of God's Presence**; the glory of God (Hebrew: *kavod*) is the animating force and ultimate blessing for Israel, making the temple truly sacred. Its departure brought desolation, and its return signals life and renewal. Third, the verse emphasizes the **Continuity of Divine Revelation**, as Ezekiel explicitly links this vision to previous encounters, particularly the terrifying vision of God's glory departing the temple in [Ezekiel 10](/ezekiel/10 "Ezekiel 10 - The Departure of God's Glory") and his initial call by the [river Chebar](/ezekiel/1 "Ezekiel 1 - The Vision by the Chebar"). This continuity assures the reader that God's actions are consistent and part of a singular, unfolding divine plan, linking past judgment with future restoration. Finally, Ezekiel's response of falling "upon my face" illustrates the **Proper Human Response to Divine Holiness**—a posture of profound awe, humility, and submission before the overwhelming majesty of God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Appearance/Vision (Hebrew, _marʼeh'_):** This word (H4758) is central to Ezekiel's prophetic experience, appearing multiple times in this verse alone. Derived from the root *ra'ah* (to see), *mar'eh* denotes not merely a sight but a visible manifestation, a spectacle, or a divine revelation. It emphasizes the tangible and overwhelming nature of what Ezekiel witnessed, distinguishing it from a mere dream or imagination. The repetition underscores the vividness and reality of the divine encounter, confirming its authenticity and the prophet's direct experience of God's glory.
* **Destroy (Hebrew, _shâchath'_):** The verb *shâchath* (H7843) carries a strong connotation of decay, ruin, or corruption, often used in a causative sense to mean to ruin or spoil. In the context of "destroy the city," it refers to the complete devastation of Jerusalem and its temple by the Babylonians, an event understood as God's judgment. Ezekiel's linking of the returning glory to the vision he saw "when I came to destroy the city" highlights the stark contrast between God's judgment and His subsequent, gracious act of restoration, emphasizing the reversal of the desolation.
* **Fell (Hebrew, _nâphal'_):** The primitive root *nâphal* (H5307) means "to fall" in a wide variety of applications, both literal and figurative. Here, "fell upon my face" describes Ezekiel's physical and emotional reaction to the overwhelming presence of God's glory. This posture signifies profound reverence, humility, awe, and submission. It is a common biblical response to direct encounters with divine majesty, indicating a recognition of one's own smallness and unworthiness in the face of infinite holiness and power.

#### Verse Breakdown
* **"And [it was] according to the appearance of the vision which I saw, [even] according to the vision that I saw when I came to destroy the city:"** This clause establishes a direct continuity between the current vision of God's glory returning and a specific, terrifying past vision. The "appearance of the vision" refers to the specific form and characteristics of the divine glory. The phrase "when I came to destroy the city" is a prophetic idiom, where Ezekiel, as God's messenger, identifies with God's action of judgment. This refers to the vision in [Ezekiel 9-11](/ezekiel/9 "Ezekiel 9-11 - The Departure of God's Glory and Destruction of Jerusalem"), where he witnessed the glory of the Lord departing from the temple just before Jerusalem's destruction by the Babylonians. The emphasis here is on the *reversal* of that departure.
* **"and the visions [were] like the vision that I saw by the river Chebar;"** This second comparison links the returning glory not only to the judgment vision but also to Ezekiel's inaugural vision by the [river Chebar](/ezekiel/1 "Ezekiel 1 - Ezekiel's Inaugural Vision"). This connection underscores the consistent nature of God's glory and revelation throughout Ezekiel's prophetic ministry. It confirms that the same God who called him and revealed judgment is now revealing restoration, providing a powerful sense of divine continuity and authenticity.
* **"and I fell upon my face."** This final clause describes Ezekiel's immediate and instinctive response to the overwhelming manifestation of God's glory. Falling prostrate is a universal biblical posture of profound awe, humility, reverence, and submission in the presence of divine power and holiness. It signifies a recognition of God's absolute majesty and the prophet's own unworthiness, a common reaction for those who encounter the living God (e.g., [Isaiah 6:5](/isaiah/6-5 "Isaiah 6:5 - Isaiah's Response to God's Glory"), [Revelation 1:17](/revelation/1-17 "Revelation 1:17 - John's Response to the Risen Christ")).

#### Literary Devices
Ezekiel 43:3 employs several powerful **Literary Devices** to convey its profound message. **Repetition** is a prominent feature, particularly of the word "vision" (Hebrew: *mar'eh*), which appears four times, and the phrase "I saw," appearing three times. This insistent repetition serves to emphasize the authenticity, vividness, and continuity of Ezekiel's divine encounters, reinforcing that this return of glory is undeniably from the same God who revealed Himself before. The verse also utilizes **Parallelism**, drawing direct comparisons between the current vision and two distinct past visions ("according to the vision... when I came to destroy the city" and "like the vision that I saw by the river Chebar"). This parallelism highlights both the **Continuity** of God's revelation and the dramatic **Contrast** between the judgment of the past and the promised restoration of the present vision. The act of Ezekiel falling "upon my face" is a powerful **Symbolism** of profound reverence, humility, and submission, a recurring motif in prophetic literature that visually communicates the overwhelming majesty of God's presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 43:3 is a theological cornerstone, vividly illustrating God's unwavering faithfulness and His commitment to dwelling among His people. The return of the *kavod* (glory) signifies not merely a physical relocation but a profound theological statement: despite Israel's sin and the devastating judgment of exile, God's ultimate purpose is to restore His presence and fellowship. This re-establishment of divine presence is the source of all true life, sanctification, and hope for the community. It underscores that God's plan is not thwarted by human failure but unfolds according to His sovereign will, moving from judgment to redemption. The continuity between the past visions of judgment and the present vision of restoration reveals a God who is consistent in His character, both in His holiness that demands justice and in His mercy that provides for renewal.

* [Exodus 40:34-35](/exodus/40-34 "Exodus 40:34-35 - The Glory of the Lord Fills the Tabernacle")
* [1 Kings 8:10-11](/1_kings/8-10 "1 Kings 8:10-11 - The Glory of the Lord Fills Solomon's Temple")
* [Isaiah 6:1-5](/isaiah/6-1 "Isaiah 6:1-5 - Isaiah's Vision of God's Glory and His Response")

### REFLECTION AND APPLICATION
Ezekiel 43:3 offers profound encouragement and challenge for believers today. Just as God's glory returned to a desolate people, we are reminded that God is a God of restoration and renewal. Even in seasons of spiritual barrenness, personal failure, or societal decay, we can trust that His presence is not permanently withdrawn. Our hope is anchored in His faithfulness to dwell among His people, transforming desolation into life. This verse calls us to cultivate a deep longing for God's manifest presence in our lives, our churches, and our communities, recognizing that His presence is the true source of power, purity, and purpose. Furthermore, Ezekiel's humble response of falling on his face serves as a powerful model for our own posture before God. In a world that often exalts human autonomy, we are called to cultivate profound awe, reverence, and humility before the Almighty, acknowledging His supreme majesty and our utter dependence upon Him. Such reverence fosters a deeper, more intimate, and transformative relationship with the living God.

#### Questions for Reflection
* **How does the concept of God's glory returning after a period of judgment speak to your own experiences of spiritual desolation or restoration?**
* **In what ways can you actively seek and cherish God's manifest presence in your daily life and in your community of faith?**
* **What does Ezekiel's response of falling on his face teach you about appropriate reverence and humility before God?**
* **How can understanding the continuity of God's plan, as seen in Ezekiel's visions, strengthen your trust in His future work in your life and in the world?**

### FAQ
**Why does Ezekiel emphasize the similarity of the visions, linking the new temple vision to past encounters?**

Answer: Ezekiel emphasizes the similarity of the visions to establish their authenticity and divine origin. By connecting the current vision of God's glory returning to the new temple with his initial call by the [river Chebar](/ezekiel/1 "Ezekiel 1 - Ezekiel's Inaugural Vision") and the terrifying vision of God's glory departing before Jerusalem's destruction ([Ezekiel 10](/ezekiel/10 "Ezekiel 10 - The Departure of God's Glory")), Ezekiel assures his audience that this is the same God, consistent in His character and actions. This continuity validates the new revelation as part of God's overarching, unfolding plan, providing a powerful message of hope and restoration that is firmly rooted in God's past dealings with His people.

**What is the significance of the phrase "when I came to destroy the city"?**

Answer: The phrase "when I came to destroy the city" refers to Ezekiel's prophetic identification with God's judgment upon Jerusalem. As God's messenger, Ezekiel was not merely an observer but was intimately involved in proclaiming God's word, which included the pronouncements of judgment and destruction. This links the present vision of glory returning to the painful memory of God's glory departing from the temple in [Ezekiel 10](/ezekiel/10 "Ezekiel 10 - The Departure of God's Glory") and the subsequent destruction of Jerusalem in 586 BC. The significance lies in the dramatic reversal: the same glory that departed in judgment is now returning in grace, symbolizing God's faithfulness and His promise of restoration after a period of deserved punishment.

**Why did Ezekiel fall upon his face in response to the vision?**

Answer: Ezekiel's act of falling "upon my face" is a common and deeply significant response in the Bible to direct encounters with God's overwhelming majesty and holiness. It signifies profound awe, humility, reverence, and submission. In the presence of the infinite and holy God, a human being's natural response is to recognize their own smallness, unworthiness, and utter dependence. This posture demonstrates that Ezekiel was not merely observing a spectacle but was profoundly impacted by the tangible reality of God's glorious presence, acknowledging His supreme authority and power.

### CHRIST-CENTERED FULFILLMENT
Ezekiel's vision of God's glory returning to the temple finds its ultimate and most profound fulfillment in Jesus Christ. While Ezekiel's temple vision pointed to a future, idealized dwelling place for God's presence, the New Testament reveals that God's glory did not merely return to a building, but embodied itself in a person: Jesus Christ. As [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh") declares, "The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." Jesus is the true temple, the living embodiment of God's presence among humanity ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts the Destruction and Resurrection of the Temple")). The glory that departed in Ezekiel's day, and whose return was longed for, fully manifested in Christ, not in a physical structure but in a person who perfectly revealed the Father's character and presence. Through His death and resurrection, Jesus inaugurated a new covenant where God's Spirit indwells believers, making them living temples ([1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple of the Holy Spirit")), and promising a future where God will dwell with humanity in perfect fellowship, with no need for a temple, for the Lord God Almighty and the Lamb are its temple ([Revelation 21:3](/revelation/21-3 "Revelation 21:3 - God Dwells with Humanity") and [Revelation 21:22](/revelation/21-22 "Revelation 21:22 - No Temple in the New Jerusalem")). Thus, the longing for God's glory to return, expressed in Ezekiel, is fully realized in the person and work of Jesus Christ, who is the radiance of God's glory and the exact representation of His being ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ, the Radiance of God's Glory")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 9:1

¶ He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man [with] his destroying weapon in his hand.

Ezekiel 9:5

¶ And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:

Ezekiel 1:3

The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

Ezekiel 1:28

As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness round about. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell upon my face, and I heard a voice of one that spake.

Jeremiah 1:10

See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

Ezekiel 3:23

Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

Ezekiel 32:18

Son of man, wail for the multitude of Egypt, and cast them down, [even] her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit.