Ezekiel 43:27
And when these days are expired, it shall be, that on the eighth day, and so forward, the priests shall make your burnt offerings on the altar, and your peace offerings; and I will accept you, said the Lord GOD.
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43:1-27 After Ezekiel had surveyed the temple of God, he had a vision of the glory of God. When Christ crucified, and the things freely given to us of God, through Him, are shown to us by the Holy Ghost, they make us ashamed for our sins. This frame of mind prepares us for fuller discoveries of the mysteries of redeeming love; and the whole of the Scriptures should be opened and applied, that men may see their sins, and repent of them. We are not now to offer any atoning sacrifices, for by one offering Christ has perfected for ever those that are sanctified, Heb 10:14; but the sprinkling of his blood is needful in all our approaches to God the Father. Our best services can be accepted only as sprinkled with the blood which cleanses from all sin.After this inauguration the regular service shall be resumed, and be acceptable unto God (compare Malachi 1:11).

The Epistle to the Hebrews Heb. 8-10 helps us to recognize in this vision the symbol of the purification of the Church of God by the cleansing blood of Christ, Victim and priest.

27. I will accept you—(Eze 20:40, 41; Ro 12:1; 1Pe 2:5). When these days are expired; when you have on every day of these seven offered the sacrifices as appointed, and for the ends mentioned.

Upon the eighth day, which begins a new week and it is probable the first of these seven days for sacrifice might be the sabbath, and end on our Friday; however, the first week is spent in solemn consecration of altar and priests; all weeks after are to have, day by day, the usual appointed sacrifices.

Burnt-offerings; which were sacrifices expiatory, and for atonement of sin.

Upon the altar of burnt-offering, the great brazen altar described in this chapter, Ezekiel 43:13-17.

Peace-offerings; sacrifices of praise and thanksgiving unto God for his goodness.

I will accept you; be well-pleased with your persons, pardon your sins, smell a savour of rest in your thanksgiving, and own you with signal tokens of my favour and kindness; I will show my good-will and delight in you. And when these days are expired,.... The seven days of consecration, and all these rites and sacrifices observed:

it shall be, that upon the eighth day, and so forward; that is, on the first day of the week, or Lord's day, the Christian sabbath, the next day after the seventh, and so upon every return of it; in which Christian ministrations are exercised, the word preached, ordinances administered, and works of righteousness and charity done; see John 20:19.

The priests shall make your burnt offerings upon the altar, and your peace offerings; or "thank offerings" (c); preach Christ and him crucified to the people, and offer up the sacrifices of prayer and praise unto God for them:

and I will accept you, saith the Lord God; through Christ the Mediator, in whom he is well pleased; who is the altar on which such sacrifices are accepted, and become well pleasing to God, Isaiah 56:7.

(c) "eucharistica vestraz", Junius & Tremellius, Polanus, Piscator.

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.
Verse 27. - The eighth day, and so forward. Omit "so." With this day the regular sacrificial service should commence. Thenceforward the priests should offer upon the altar the burnt offerings and peace offerings of the people. The omission of sin offerings is explained by Keil, on the principle that "burnt offerings" and "peace offerings" were "the principal and most frequent sacrifices, whilst sin offerings and meat offerings were implied therein;" Kliefoth adding that Ezekiel 44:27, 29; Ezekiel 45:17, 19, 22, 23, 25; and Ezekiel 46:20 show it cannot be inferred that sin offerings were no more to be offered on this altar. At the same time, the prominence given to "burnt" and "peace" as distinguished from "sin offerings" may, as Schroder suggests, have pointed to the fact that the sacrificers who should use this altar would be "a people in a state of grace," to whom Jehovah was prepared to say, I will accept you, not your offerings alone, but your persons as well; and not these because of those, but contrariwise, these on account of these. Kliefoth's idea, that the first day symbolized the future day of Christ's sacrifice, that the seven intermediate days (on his hypothesis) pointed to the period of the Christian Church, and that the eighth day looked forward to the time of the end, while not without elements of truth, is open to this objection, that in the period of the Christian Church there should have been "no more sacrifice for sin;" and yet, as Kliefoth admits, "sin offerings" were afterwards to be made upon this altar.

The Outer Court Described and Measured

Ezekiel 40:17. And he led me into the outer court, and behold there were cells and pavement made round the court; thirty cells on the pavement. Ezekiel 40:18. And the pavement was by the side of the gates, corresponding to the length of the gates, (namely) the lower pavement. Ezekiel 40:19. And he measured the breadth from the front of the lower gate to the front of the inner court, about a hundred cubits on the east side and on the north side. - Ezekiel having been led through the eastern gate into the outer court, was able to survey it, not on the eastern side only, but also on the northern and southern sides; and there he perceived cells and רצפּה, pavimentum, mosaic pavement, or a floor paved with stones laid in mosaic form (2 Chronicles 7:3; Esther 1:6), made round the court; that is to say, according to the more precise description in v. 18, on both sides of the gate-buildings, of a breadth corresponding to their length, running along the inner side of the wall of the court, and consequently not covering the floor of the court in all its extent, but simply running along the inner side of the surrounding wall as a strip of about fifty cubits broad, and that not uniformly on all four sides, but simply on the eastern, southern, and northern sides, and at the north-west and south-west corners of the western side, so far, namely, as the outer court surrounded the inner court and temple (see Plate I b b b); for on the western side the intervening space from the inner court and temple-house to the surrounding wall of the outer court was filled by a special building of the separate place. It is with this limitation that we have to take סביב סביב. fעשׂוּy may belong either to לשׁכות ורצפּה or merely to רצפּה, so far as grammatical considerations are concerned; for in either case there would be an irregularity in the gender, and the participle is put in the singular as a neuter. If we look fairly at the fact itself, not one of the reasons assigned by Kliefoth, for taking fעשׂוּy as referring to רצפּה only, is applicable throughout. If the pavement ran round by the side of the gate-building on three sides of the court, and the cells were by or upon the pavement, they may have stood on three sides of the court without our being forced to assume, or even warranted in assuming, that they must of necessity have filled up the whole length on every side from the shoulder of the gate-building to the corner, or rather to the space that was set apart in every corner, according to Ezekiel 46:21-24, for the cooking of the sacrificial meals of the people. We therefore prefer to take עשׂוּי as referring to the cells and the pavement; because this answers better than the other, both to the construction and to the fact. In Ezekiel 40:18 the pavement is said to have been by the shoulder of the gates. השּׁערים is in the plural, because Ezekiel had probably also in his mind the two gates which are not described till afterwards. כּתף, the shoulder of the agate-buildings regarded as a body, is the space on either side of the gate-building along the wall, with the two angles formed by the longer side of the gate-buildings and the line of the surrounding wall. This is more precisely defined by 'לעמּת ארך השׁ, alongside of the length of the gates, i.e., running parallel with it (cf. 2 Samuel 16:13), or stretching out on both sides with a breadth corresponding to the length of the gate-buildings. The gates were fifty cubits long, or, deducting the thickness of the outer wall, they projected into the court to the distance of forty-four cubits. Consequently the pavement ran along the inner sides of the surrounding wall with a breadth of forty-four cubits. This pavement is called the lower pavement, in distinction from the pavement or floor of the inner court, which was on a higher elevation.

All that is said concerning the לשׁכות is, that there were thirty of them, and that they were אל הרצפּה (see Plate I C). The dispute whether אל signifies by or upon the pavement has no bearing upon the fact itself. As Ezekiel frequently uses אל for על, and vice vers, the rendering upon can be defended; but it cannot be established, as Hitzig supposes, by referring to 2 Kings 16:17. If we retain the literal meaning of אל, at or against, we cannot picture to ourselves the position of the cells as projecting from the inner edge of the pavement into the unpaved portion of the court; for in that case, to a person crossing the court, they would have stood in front of (לפני) the pavement rather than against the pavement. The prep. אל, against, rather suggests the fact that the cells were built near the surrounding wall, so that the pavement ran along the front of them, which faced the inner court in an unbroken line. In this case it made no difference to the view whether the cells were erected upon the pavement, or the space occupied by the cells was left unpaved, and the pavement simply joined the lower edge of the walls of the cells all round. The text contains no account of the manner in which they were distributed on the three sides of the court. But it is obvious from the use of the plural לשׁכות, that the reference is not to thirty entire buildings, but simply to thirty rooms, as לשׁכּה does not signify a building consisting of several rooms, but always a single room or cell in a building. Thus in 1 Samuel 9:22 it stands for a room appointed for holding the sacrificial meals, and that by no means a small room, but one which could accommodate about thirty persons. In Jeremiah 36:12 it is applied to a room in the king's palace, used as the chancery. Elsewhere לשׁכּה is the term constantly employed for the rooms in the court-buildings and side-buildings of the temple, which served partly as a residence for the officiating priests and Levites, and partly for the storing of the temple dues collected in the form of tithes, fruits, and money (vid., 2 Kings 23:11; Jeremiah 35:4; Jeremiah 36:10; 1 Chronicles 9:26; Nehemiah 10:38 -40). Consequently we must not think of thirty separate buildings, but have to distribute the thirty cells on the three sides of the court in such a manner that there would be ten on each side, and for the sake of symmetry five in every building, standing both right and left between the gate-building and the corner kitchens. - In Ezekiel 40:19 the size or compass of the outer court is determined. The breadth from the front of the lower gate to the front of the inner court was 100 cubits. השּׁער התּחתּונה, the gate of the lower court, i.e., the outer gate, which was lower than the inner. התּחתּונה is not an adjective agreeing with שׁער, for apart from Isaiah 14:31 שׁער is never construed as a feminine; but it is used as a substantive for חצר התּחתּונה, the lower court, see the comm. on Ezekiel 8:3. מלפני denotes the point from which the measuring started, and לפני החצר the direction in which it proceeded, including also the terminus: "to before the inner court," equivalent to "up to the front of the inner court," The terminal point is more precisely defined by מחוּץ, from without, which Hitzig proposes to erase as needless and unusual, but without any reason. For, inasmuch as the gateways of the inner court were built into the outer court, as is evident from what follows, מחוּץ simply affirms that the measuring only extended to the point where the inner court commenced within the outer, namely, to the front of the porch of the gate, not to the boundary wall of the inner court, as this wall stood at a greater distance from the porch of the outer court-gate by the whole length of the court-gate, that is to say, as much as fifty cubits. From this more precise definition of the terminal point it follows still further, that the starting-point was not the boundary-wall, but the porch of the gate of the outer court; in other words, that the hundred cubits measured by the man did not include the fifty cubits' length of the gate-building, but this is expressly excluded. This is placed beyond all doubt by Ezekiel 40:23 and Ezekiel 40:27, where the distance of the inner court-gate from the gate (of the outer court) is said to have been a hundred cubits. - The closing words הקּדים have been very properly separated by the Masoretes from what precedes, by means of the Athnach, for they are not to be taken in close connection with ויּמד; nor are they to be rendered, "he measured...toward the east and toward the north" for this would be at variance with the statement, "to the front of the inner court." They are rather meant to supply a further appositional definition to the whole of the preceding clause: "he measured from...a hundred cubits," relating to the east side and the north side of the court, and affirm that the measuring took place from gate to gate both on the eastern and on the northern side; in other words, that the measure given, a hundred cubits, applied to the eastern side as well as the northern; and thus they prepare the way for the description of the north gate, which follows from Ezekiel 40:20 onwards.

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