Ezekiel Chapter 43

Jun 5

Ezekiel 43

God’s Glory Comes to Ezekiel’s Temple

Ezekiel 43 is the great turning point in the temple vision. Ezekiel has seen the measured courts, gates, chambers, sanctuary, priestly rooms, and altar area, but the temple is not complete until the glory of the LORD returns. Earlier in the book, Ezekiel saw the glory of God depart from the defiled temple by way of the east. Now, in the future temple, the glory of the God of Israel returns from the east and fills the house. The LORD declares that this is the place of His throne and the place of the soles of His feet, where He will dwell in the midst of the children of Israel forever. The chapter also explains why Ezekiel must describe the temple to Israel: the vision of God’s holy house should make them ashamed of their iniquities and teach them the law of the temple. The second half of the chapter gives the measurements and consecration of the altar, showing that worship in the future temple is ordered around holiness, sacrifice, cleansing, and acceptance before the LORD. The uploaded notes emphasize the return of God’s glory, the eastern gate, the holiness of the future temple, Israel’s shame over past defilement, the altar’s measurements, and the consecration ceremony for the altar.

A. The glory of God comes to Ezekiel’s temple.

1. Ezekiel 43:1-2, The glory of the LORD comes through the eastern gate.

Ezekiel 43:1, Afterward he brought me to the gate, even the gate that looketh toward the east:

Ezekiel 43:2, And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.

Afterward he brought me to the gate, even the gate that looketh toward the east brings Ezekiel back to the east gate. This is significant because the tour of the temple began at the eastern gate, and earlier in Ezekiel the glory of the LORD departed toward the east.

Ezekiel had seen the glory depart from Jerusalem toward the east.

Ezekiel 10:18, Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.

Ezekiel 10:19, And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.

Ezekiel 11:22, Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above.

Ezekiel 11:23, And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.

The glory departed eastward in judgment, and now the glory returns from the east in restoration. This is not incidental. God is reversing the tragedy of Ezekiel 8–11.

Behold, the glory of the God of Israel came from the way of the east is the moment the temple vision has been moving toward. Without the glory of God, the temple would be only a measured building. With the glory of God, it becomes the dwelling place of His manifested presence.

The glory of God is the radiant outshining of His presence, holiness, majesty, and character. In Scripture, the visible glory of God often appears in connection with a cloud, fire, brightness, and divine speech.

The glory cloud guided Israel in the wilderness.

Exodus 13:21, And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of-fire, to give them light; to go by day and night:

Exodus 13:22, He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

The glory of the LORD appeared to Israel in the wilderness.

Exodus 16:10, And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.

The glory covered Mount Sinai.

Exodus 24:15, And Moses went up into the mount, and a cloud covered the mount.

Exodus 24:16, And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.

Exodus 24:17, And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.

The glory filled the tabernacle when it was completed.

Exodus 40:34, Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.

Exodus 40:35, And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

The glory filled Solomon’s temple.

2 Chronicles 5:13, It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of musick, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD;

2 Chronicles 5:14, So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God.

The same glory is connected with the person of Jesus Christ.

John 1:14, And 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.

His voice was like a noise of many waters means the voice of the LORD was overwhelming, powerful, majestic, and impossible to ignore. Ezekiel had heard this kind of sound before in his first vision.

Ezekiel 1:24, And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of-the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.

John uses similar language of the glorified Christ.

Revelation 1:15, And his feet like unto fine brass, as if they burned in a furnace; and his voice as the-sound of many waters.

The earth shined with his glory means the glory is visible and radiant. The return of the LORD’s glory does not merely fill the temple; it shines upon the earth. The God who returns to His house displays His glory openly.

2. Ezekiel 43:3-5, Ezekiel’s understanding of and reaction to God’s glory.

Ezekiel 43:3, 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.

Ezekiel 43:4, And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.

Ezekiel 43:5, So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.

It was according to the appearance of the vision which I saw means Ezekiel recognized this glory. This was not a lesser glory or a different divine presence. It was the same glory he had seen before.

According to the vision that I saw when I came to destroy the city points back to the earlier visions of judgment. Ezekiel had seen the glory of God in connection with Jerusalem’s destruction. The LORD had not been absent from the judgment; He had ruled over it.

Ezekiel had cried out when he saw the destruction connected with Jerusalem.

Ezekiel 9:8, And it came to pass, while they were slaying them, and I was left, that I fell upon my-face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy-pouring out of thy fury upon Jerusalem?

The visions were like the vision that I saw by the river Chebar connects this event to Ezekiel’s original calling vision.

Ezekiel 1:1, Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of-the month, as I was among the captives by the river of Chebar, that the heavens were opened,-and I saw visions of God.

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.

The glory Ezekiel saw at the beginning of his ministry is the same glory he sees returning to the future temple. The God who called him in exile will dwell among restored Israel.

I fell upon my face is Ezekiel’s reverent response. Even though he had seen the glory before, it never became common to him. The nearer a man comes to the glory of God, the lower he falls in his own eyes.

Ezekiel had fallen on his face before the glory earlier.

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.

The glory of the LORD came into the house by the way of the gate whose prospect is toward the east means the glory enters through the eastern gate. The same direction of departure is now the direction of return. The temple is accepted and filled by God.

So the spirit took me up, and brought me into the inner court means Ezekiel is lifted and brought inward by the Spirit. He does not enter this scene by human initiative. The Spirit brings him into the place where he can behold the fullness of the returning glory.

Behold, the glory of the LORD filled the house is the climax. The temple is now filled with the glory of the LORD. This is what the exiles longed for. The first temple had been destroyed, and the glory had departed, but God promises a future house filled with His presence.

The second temple built after the exile did not visibly receive the glory in the same way Moses’ tabernacle and Solomon’s temple did. This points beyond Zerubbabel’s temple to a future fulfillment.

Haggai 2:7, And I will shake all nations, and the desire of all nations shall come: and I will fill-this house with glory, saith the LORD of hosts.

Haggai 2:9, The glory of this latter house shall be greater than of the former, saith the LORD of hosts:-and in this place will I give peace, saith the LORD of hosts.

3. Ezekiel 43:6-9, God’s claim to the temple and to Israel.

Ezekiel 43:6, And I heard him speaking unto me out of the house; and the man stood by me.

Ezekiel 43:7, And he said unto me, Son of man, the place of my throne, and the place of the-soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my-holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom,-nor by the carcases of their kings in their high places.

Ezekiel 43:8, In their setting of their threshold by my thresholds, and their post by my posts, and the wall-between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore-I have consumed them in mine anger.

Ezekiel 43:9, Now let them put away their whoredom, and the carcases of their kings, far from me, and I-will dwell in the midst of them for ever.

I heard him speaking unto me out of the house means the LORD now speaks from within the temple. Where His glory dwells, His voice is heard. The temple is not merely architecture; it is the dwelling place of the speaking God.

The man stood by me likely refers to the radiant guide who had measured the temple with Ezekiel. Now the guide stands aside while the LORD speaks from the house. The focus shifts from measurement to divine declaration.

Son of man is the familiar title by which God addressed Ezekiel throughout the book. The prophet remains a man before God, even as he is shown the glory of the future temple.

The place of my throne means the LORD claims this temple as the seat of His rule. He has returned not merely to visit, but to reign. This language is especially fitting in the context of the millennial kingdom, when the Messiah reigns over the earth and Israel is restored in the land.

Jeremiah also connects Jerusalem’s future with the throne of the LORD.

Jeremiah 3:17, At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered-unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination-of their evil heart.

The place of the soles of my feet means the LORD claims this place as His earthly footstool. The temple is where His presence is manifested in the midst of His people.

David spoke of the temple as God’s footstool.

1 Chronicles 28:2, Then David the king stood up upon his feet, and said, Hear me, my brethren, and my-people: As for me, I had in mine heart to build an house of rest for the ark of the-covenant of the LORD, and for the footstool of our God, and had made ready for the building:

The psalms also use this language.

Psalm 99:5, Exalt ye the LORD our God, and worship at his footstool; for he is holy.

Psalm 132:7, We will go into his tabernacles: we will worship at his footstool.

Where I will dwell in the midst of the children of Israel for ever is a massive covenant statement. God promises to dwell among Israel forever. This cannot be reduced to God being finished with Israel as Israel. The promise concerns the children of Israel, the restored people in the restored land, with the restored temple filled by the glory of God.

This agrees with the covenant promises of Ezekiel 37.

Ezekiel 37:26, Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and-I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

Ezekiel 37:27, My tabernacle also shall be with them: yea, I will be their God, and they shall be my-people.

Ezekiel 37:28, And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in-the midst of them for evermore.

My holy name, shall the house of Israel no more defile means the future indwelling of God will be accompanied by Israel’s holiness. The restored nation will not continue the defilements that brought judgment.

Neither they, nor their kings, by their whoredom refers to Israel’s spiritual adultery through idolatry. The kings of Israel and Judah had often led or tolerated this corruption.

Nor by the carcases of their kings in their high places may refer to royal tombs too near the temple, dead idols, or the death-associated corruptions of idolatry and false worship. The main idea is defilement near the holy dwelling of God.

In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them describes the improper nearness of defilement to God’s sanctuary. Israel treated the holy things of God as though they could coexist with their own corruptions. They brought abominations close to the LORD’s house.

They have even defiled my holy name by their abominations that they have committed explains why judgment came. The former temple was not destroyed because God was weak. It was destroyed because Israel defiled His holy name.

Ezekiel had seen those abominations earlier.

Ezekiel 8:6, He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that-the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again,-and thou shalt see greater abominations.

Ezekiel 8:10, So I went in and saw; and behold every form of creeping things, and abominable beasts, and all-the idols of the house of Israel, pourtrayed upon the wall round about.

Ezekiel 8:16, And he brought me into the inner court of the LORD’S house, and, behold, at the door-of the temple of the LORD, between the porch and the altar, were about five and twenty men, with-their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward-the east.

Wherefore I have consumed them in mine anger means the destruction of Jerusalem and the temple was righteous judgment. God consumed them because of their defilement.

Now let them put away their whoredom, and the carcases of their kings, far from me calls Israel to separation from the sins that defiled the former temple. The future temple requires holiness. The people who approach holy places must be holy people.

And I will dwell in the midst of them for ever repeats the gracious promise. God’s desire is not merely to judge and depart. His purpose is to dwell among His people forever in holiness.

4. Ezekiel 43:10-12, God’s purpose for the detailed description of Ezekiel’s temple.

Ezekiel 43:10, Thou son of man, shew the house to the house of Israel, that they may be ashamed of their-iniquities: and let them measure the pattern.

Ezekiel 43:11, And if they be ashamed of all that they have done, shew them the form of the-house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the-forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write-it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do-them.

Ezekiel 43:12, This is the law of the house; Upon the top of the mountain the whole limit thereof round-about shall be most holy. Behold, this is the law of the house.

Shew the house to the house of Israel gives Ezekiel’s responsibility. The temple vision is not for Ezekiel alone. He must declare it to the house of Israel.

That they may be ashamed of their iniquities gives one purpose of the temple vision. The vision of God’s future holy house exposes the shame of Israel’s past defilement. Grace does not make sin small. The more clearly Israel sees God’s restoring mercy, the more they should be ashamed of the sins that drove His glory away.

Ezekiel 36 made the same point about Israel’s future restoration.

Ezekiel 36:31, Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe-yourselves in your own sight for your iniquities and for your abominations.

Ezekiel 36:32, Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed-and confounded for your own ways, O house of Israel.

Let them measure the pattern means Israel is to consider the temple carefully. The measurements are part of the revelation. They show the reality, order, and holiness of God’s future dwelling.

If they be ashamed of all that they have done shows that proper reception of the temple vision requires repentance. This is not architectural curiosity; it is moral and spiritual instruction.

Shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof means Ezekiel is to make known the structure, design, exits, entrances, and organization of the temple. The details matter because the temple is real and holy.

All the forms thereof, and all the ordinances thereof, and all the laws thereof means the temple vision includes both architecture and worship regulation. God’s house has a pattern, and God’s worship has ordinances.

Write it in their sight means the vision must be recorded publicly. Israel must see and preserve the description.

That they may keep the whole form thereof, and all the ordinances thereof, and do them means the vision is practical. In the future fulfillment, the temple order is to be observed. The house is not merely an idea but a divinely ordered sanctuary.

This is the law of the house gives the foundational principle of the temple. The law of the house is holiness.

Upon the top of the mountain the whole limit thereof round about shall be most holy means the entire sanctuary district is set apart. Not merely the inner room, not merely the altar, but the whole area around the mountaintop is most holy.

Ezekiel 42 already stated the purpose of the wall around the temple area.

Ezekiel 42:20, He measured it by the four sides: it had a wall round about, five hundred reeds long, and five-hundred broad, to make a separation between the sanctuary and the profane place.

Behold, this is the law of the house repeats the point for emphasis. The future temple is governed by holiness. The glory of God dwells in a holy house among a restored and holy people.

B. The altar of burnt offerings.

1. Ezekiel 43:13-17, The measurements of the altar.

Ezekiel 43:13, And these are the measures of the altar after the cubits: The cubit is a cubit and an hand-breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the-edge thereof round about shall be a span: and this shall be the higher place of the altar.

Ezekiel 43:14, And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth-one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one-cubit.

Ezekiel 43:15, So the altar shall be four cubits; and from the altar and upward shall be four horns.

Ezekiel 43:16, And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

Ezekiel 43:17, And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the-border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs-shall look toward the east.

These are the measures of the altar begins the altar section. After the glory fills the temple and the LORD declares the law of the house, Ezekiel is shown the altar. Worship and approach to God are ordered around the altar.

The cubit is a cubit and an hand breadth confirms the long cubit used throughout the temple vision. The measurements continue with the same unit used in Ezekiel 40–42.

The bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span describes the base and border of the altar. The altar has a measured foundation and rim.

This shall be the higher place of the altar introduces the rising structure. The altar has levels, ledges, and height.

From the bottom upon the ground even to the lower settle shall be two cubits gives the first vertical measurement.

From the lesser settle even to the greater settle shall be four cubits gives the next level. The altar rises in measured stages.

So the altar shall be four cubits; and from the altar and upward shall be four horns mentions the four horns of the altar. In the Old Testament, the horns of the altar were associated with sacrifice, blood, sanctity, and sometimes refuge.

Blood was applied to the horns of the altar in consecration.

Exodus 29:12, And thou shalt take of the blood of the bullock, and put it upon the horns of the altar-with thy finger, and pour all the blood beside the bottom of the altar.

The horns of the altar were also seen as a place of refuge, though not for the guilty who persisted in rebellion.

1 Kings 1:50, And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of-the altar.

1 Kings 2:28, Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom.-And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

The altar shall be twelve cubits long, twelve broad, square in the four squares thereof gives the dimensions of the altar hearth. Its square shape reflects order and completeness.

The settle shall be fourteen cubits long and fourteen broad gives the measurement of the surrounding ledge.

The border about it shall be half a cubit adds the rim measurement.

The bottom thereof shall be a cubit about returns to the base measurement.

His stairs shall look toward the east is notable because the Mosaic law forbade steps up to the altar.

Exodus 20:26, Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

The presence of steps in Ezekiel’s altar shows that this future temple order is not a simple reestablishment of the Mosaic system. It is connected with Israel’s future kingdom restoration and must be understood in light of the New Covenant and the finished work of Messiah.

The steps face east, meaning the priests approach in a way that does not imitate the sun-worship Ezekiel condemned earlier. In Ezekiel 8, the idolaters faced east toward the sun with their backs to the temple.

In the future temple, the altar’s arrangement belongs to the LORD’s holy order, not idolatrous worship.

2. Ezekiel 43:18-27, The consecration ceremony for the altar.

Ezekiel 43:18, And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of-the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.

Ezekiel 43:19, And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach-unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.

Ezekiel 43:20, And thou shalt take of the blood thereof, and put it on the four horns of it, and on-the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.

Ezekiel 43:21, Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place-of the house, without the sanctuary.

Ezekiel 43:22, And on the second day thou shalt offer a kid of the goats without blemish for a sin offering;-and they shall cleanse the altar, as they did cleanse it with the bullock.

Ezekiel 43:23, When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and-a ram out of the flock without blemish.

Ezekiel 43:24, And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall-offer them up for a burnt offering unto the LORD.

Ezekiel 43:25, Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young-bullock, and a ram out of the flock, without blemish.

Ezekiel 43:26, Seven days shall they purge the altar and purify it; and they shall consecrate themselves.

Ezekiel 43:27, And when these days are expired, it shall be, that upon the eighth day, and so forward, the-priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith-the Lord GOD.

These are the ordinances of the altar in the day when they shall make it means the altar has a divinely revealed consecration order. The temple is not only measured; it must be sanctified for service.

To offer burnt offerings thereon, and to sprinkle blood thereon shows the altar’s function. It is the place of sacrifice and blood application. In a future millennial temple, these sacrifices cannot be understood as taking away sin in competition with Christ. Hebrews is final on that point.

Hebrews 10:4, For it is not possible that the blood of bulls and of goats should take away sins.

Hebrews 10:10, By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Hebrews 10:12, But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand-of God;

Hebrews 10:14, For by one offering he hath perfected for ever them that are sanctified.

Therefore, the sacrifices in Ezekiel’s future temple must be understood as memorial and ceremonial, pointing back to the accomplished sacrifice of Christ, just as the Old Testament sacrifices pointed forward to Him. They do not add to Calvary. They commemorate and teach its significance in Israel’s kingdom worship.

Thou shalt give to the priests the Levites that be of the seed of Zadok identifies the officiating priestly line. The sons of Zadok are singled out because they were faithful in contrast to other Levites who went astray.

Ezekiel later explains this distinction.

Ezekiel 44:15, But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the-children of Israel went astray from me, they shall come near to me to minister unto me, and they-shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:

Which approach unto me, to minister unto me emphasizes that priestly ministry is first unto the LORD. The priests serve the people, but their highest calling is to approach God and minister before Him.

A young bullock for a sin offering begins the consecration ceremony.

Thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about means blood is applied to the altar itself. The altar is cleansed and purged for holy use.

Thus shalt thou cleanse and purge it shows that even the altar must be ceremonially cleansed before regular service begins. The holy things of God must be consecrated.

Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary means the sin offering is removed and burned in an appointed place outside the sanctuary.

The law had similar instructions regarding certain sin offerings.

Leviticus 4:11, And the skin of the bullock, and all his flesh, with his head, and with his legs,-and his inwards, and his dung,

Leviticus 4:12, Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes-are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be-burnt.

On the second day thou shalt offer a kid of the goats without blemish for a sin offering continues the consecration process. The altar is cleansed over successive days.

They shall cleanse the altar, as they did cleanse it with the bullock means the purification is repeated and thorough.

When thou hast made an end of cleansing it shows that there is an appointed completion to this purification.

Thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish requires offerings without blemish. Sacrifice before the LORD must be without defect, because all true sacrifice points ultimately to the perfect Messiah.

Christ is the final spotless Lamb.

1 Peter 1:18, Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from-your vain conversation received by tradition from your fathers;

1 Peter 1:19, But with the precious blood of Christ, as of a lamb without blemish and without spot:

The priests shall cast salt upon them connects the offering with covenant permanence. Salt was required with offerings under the law and symbolized preservation and covenant faithfulness.

Leviticus 2:13, And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt-of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer-salt.

They shall offer them up for a burnt offering unto the LORD means the offering is wholly devoted to God. The burnt offering speaks of consecration and surrender.

Seven days shalt thou prepare every day a goat for a sin offering means the consecration continues for a complete seven-day period.

They shall also prepare a young bullock, and a ram out of the flock, without blemish repeats the pattern of acceptable offerings.

Seven days shall they purge the altar and purify it makes the purpose plain. The altar must be purged, purified, and set apart.

They shall consecrate themselves means the priests also must be set apart for holy service. A consecrated altar requires consecrated ministers.

When these days are expired means the initial consecration period ends.

Upon the eighth day, and so forward begins regular altar service. The eighth day often marks a new beginning after completion. After seven days of consecration, the altar moves into continuing service.

The priests shall make your burnt offerings upon the altar, and your peace offerings means the altar will serve ongoing worship. Burnt offerings speak of consecration, and peace offerings speak of fellowship and communion with God.

I will accept you, saith the Lord GOD is the gracious goal. The altar, sacrifices, priestly service, and consecration all point toward acceptance before God. In the ultimate sense, acceptance is only through the finished work of Christ. In the millennial temple, these offerings will memorialize and teach that truth in Israel’s restored worship.

Ezekiel 43 shows that the future temple is not complete until the glory of the LORD fills it. The glory that departed eastward in judgment returns from the east in restoration. The LORD declares the temple to be the place of His throne and the place of the soles of His feet, where He will dwell among the children of Israel forever. The temple vision is meant to humble Israel, making them ashamed of past iniquity and teaching them the holiness of God’s house. The law of the temple is that the whole sanctuary mount is most holy. The altar is then measured and consecrated, showing that worship in the future temple is ordered through sacrifice, cleansing, priestly ministry, and acceptance before God. These sacrifices do not compete with the finished work of Christ; they memorialize and instruct concerning the one perfect sacrifice already accomplished. The chapter declares the great hope of restored Israel: the glory returns, God dwells, holiness governs, sacrifice memorializes, and the LORD accepts His people.

Clayton Taylor https://taylorbiblestudy.com