Exegetical and Hermeneutical Commentary of 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 forever, and my holy name, shall the house of Israel no more defile, [neither] they, nor their kings, by their whoredom, nor by the carcasses of their kings in their high places.
7. the place of my throne ] this is the place of my throne for ever: and the house of Israel shall no more defile. No change of reading is implied but the emphatic position of “the place” &c. requires to be expressed by some such word as “this is,” or, “Behold.” On “soles of my feet” cf. Isa 60:13; Isa 66:1; Lam 2:1; Psa 132:7; 1Ch 28:2.
by their whoredom ] Their idolatries, cf. ch. 8.
in their high places ] Probably: in their death, i.e. when dead, Lev 11:31-32. So some mss., Targ., by change of one vowel. The ref. is to the burial of the kings in the vicinity of the temple. The passages Lev 26:30; Jer 16:18, to which appeal is made, do not sustain the idea that “carcase” could be used as a mere name of opprobrium for idols (Psa 106:28 is of doubtful meaning). In the former passage the hewn down idol is a carcase just as the slain man is; and in Jer 16:18 the use of the word “dead body” is not figurative. It is true that there is no record of kings being buried close to the temple, but their sepulchres were in such vicinity that in comparison with the new ideal of holiness they could not but be held to bring defilement to the dwelling-place of Jehovah, the living God. Eze 43:9 seems conclusive for this rendering.
Fuente: The Cambridge Bible for Schools and Colleges
He said – i. e., God said. Both the Septuagint and the Vulgate break this verse into two, so as to make the first half the solemn words of dedication. place a full stop after forever; the words mark the distinction between the new and the former sanctuary.
The palace of Solomon abutted upon the southern side of the embankment of the temple-platform; there was but a wall between Yahweh and them. When the kings gave themselves up to idolatry, this vicinity was to the temple a pollution and defilement. Thus it has been conjectured that the garden of Uzza in which Manasseh and Amon were buried 2Ki 21:18, 2Ki 21:26, and on which now stands the mosque of Omar, was on the temple area itself; if so, this would explain the mention of high places in connection with the defilement by the carcases of kings, since the platform of the mosque of Omar at the time of Ezekiel rose to a considerable height above the temple.
Besides this, idolatrous kings of Judah did actually introduce their idolatries into the temple courts themselves (compare 2Ki 16:11; 2Ki 21:4).
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Son of man, the place of my throne] The throne refers to his majesty; the soles of his feet, to his condescension in dwelling among men.
Where I will dwell in the midst of the children of Israel] The tabernacle and temple were types of the incarnation of Jesus Christ: “Destroy THIS TEMPLE, and after three days I will raise it up; – but this he spake of the temple of his body;” Joh 2:19; Joh 2:21. And in THAT TEMPLE “dwelt all the fulness of the Godhead bodily.” Into this immaculate humanity did the glory of the Supreme God enter; and thus, “God was in Christ reconciling the world unto himself.” And this Jesus is Immanuel, GOD with US. In him we find united the ineffable majesty of God, with the abjectness of man. He humbled himself in human nature, not only to bear the form of a servant, but to suffer death upon the cross as a malefactor slave! But by these means he has purchased eternal redemption for us; and the spiritual Israel, who find redemption in his blood, shall be raised up wherever his holy name shall be proclaimed; and shall not, like the old apostate Israel, defile that great name by idolatry or a life of wickedness, but they shall show forth the virtues of Him who has called them from darkness into his marvellous light.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he; the glorious God of Israel.
The place of my throne: his throne, i.e. of glory and majesty, is in heaven, but the throne of his grace is in his temple; in the dispensations of grace, God manifests himself a King.
The place of the soles of my feet: after the manner of man God speaks, and expresseth his abode and rest, where it is in his temple, as type, in his church, as the antitype.
I will dwell; not only shall my ordinances be there administered, but I myself will dwell there.
For ever; for a very long time, till the age of infancy with the Jewish church be over; and to eternity with my church, signified by this temple and city.
My holy name: see Eze 22:26; 36:20. No more defile; dishonour, and bring into contempt, as they have done. Neither they; the priests, the false prophets, and the common people, nor their governors and kings.
By their whoredom; by idolatries, and worshipping of strange gods, which, after the captivity, they did very punctually abstain from, as history assures us.
By the carcasses of their kings; either the dead bodies of their deceased kings, buried too near the temple, less likely; or by the sacrificing of men to their idols, to Moloch; or idols are here called carcasses, as dead, stinking, loathsome things in the sight of God. Or, if I had instances of any kings buried in the temples Of the idols, I should incline to interpret this passage of the profane and wicked burying idolatrous kings near the idols they worshipped.
In their high places; where idol temples and idol worship were celebrated.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. the placethat is, “beholdthe place of My throne”the place on which your thoughts haveso much dwelt (Isa 2:1-3;Jer 3:17; Zec 14:16-20;Mal 3:1). God from the firstclaimed to be their King politically as well as religiously: and Hehad resisted their wish to have a human king, as implying a rejectionof Him as the proper Head of the state. Even when He yielded to theirwish, it was with a protest against their king ruling except as Hisvicegerent. When Messiah shall reign at Jerusalem, He shall thenfirst realize the original idea of the theocracy, with its at oncedivine and human king reigning in righteousness over a people allrighteous (Eze 43:12; Isa 52:1;Isa 54:13; Isa 60:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said unto me, son of man,…. A kind, usual, and singular appellation, given to this prophet: these are the words either of the man that stood by him, so the Arabic version; or of Jehovah, speaking out of the house to him:
the place of my throne, and the place of the soles of my feet: that is, this house, the church of God, is the place where the throne of the Lord is set; where he rules and reigns; where he sets his feet, and is his resting place; even his, whose throne is the heaven, and the earth his footstool; here Christ, as King of saints, dwells, and here he walks and shows the glory of his majesty:
where I will dwell in the midst of the children of Israel for ever; not Carnal, but spiritual Israel; such as are Israelites indeed, or which the church will be full in the latter day, both Jews and Gentiles; and in the midst of these will Jehovah dwell, and grant his gracious presence, and never more depart from them: this shows that this house or building can not be understood of the second temple; since the Lord did not dwell in that for ever, but has left that house desolate hundreds of years ago: some Jewish writers p have owned that it belongs to the times of the Messiah:
and my name shall the house of Israel no more defile, or “profane”; or cause to be blasphemed by immoralities, or false doctrines, or superstition and will worship; denoting the holiness of life, purity of doctrine and worship, in the churches of Christ in the latter day; see Isa 4:3:
neither they, nor their kings, by their whoredom: that is, idolatry, which is spiritual fornication; such as the kings of Israel, and their subjects, were often guilty of, before their captivity in Babylon, though not after; nor will they ever return to it in the latter day, when converted; for they will never espouse the idolatries of Rome; and those kings and people that bear the name of Christians, and yet commit fornication with the whore of Babylon, shall do so no more after these times, Re 17:2:
nor by the carcasses of their kings in their high places; or, and “their high places” q; that is, by both; by the carcasses of their kings being buried in or near the house of God; so the Targum adds, at their death r; or by human carcasses being sacrificed to Molech or Milcom, which signifies their king: or else the idols themselves are so called, because lifeless and abominable; see Jer 16:18, and the worship of which the kings of Israel encouraged by precept and practice, order and example, and therefore called theirs; and also by their high places, which they made for idolatrous worship, and which were made where the carcasses of their kings were laid, as Ben Melech observes; and all which were done, especially in the reigns of Manasseh and Ammon: but now nothing of this kind shall be hereafter, or any thing now similar to it, in the antichristian state.
p Vid. R. Isaac Chizzuk Emunah, par. 1. p. 51. q “et excelsis suis”, Junius Tremellius, Piscator. r So Abendana takes this word to signify “in [their] death” their carcasses being buried in their gardens, as Manasseh, 2 Kings xxi. 18.
Fuente: John Gill’s Exposition of the Entire Bible
| The Vision of the Temple. | B. C. 574. |
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. 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. 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. 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. 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. 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.
God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement; but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.
I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God’s holy name, had profaned and abused all those sacred things by which he had made himself known among them, v. 7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God’s name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God’s institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isa. xxix. 13); or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right; and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God’s house, their posts and thresholds to hi, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Ps. xlviii. 2) and his footstool,Psa 99:5; Psa 132:7. Note, When God’s ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God’s holy name fall under his just displeasure.
II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (v. 9): “Now let them put away their whoredom; now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me.” This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them; for, 1. If they see that pattern, they will surely be ashamed of their sins (v. 10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them; and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, v. 11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God’s favours, when we are truly humbled for our own follies. “Show them the form of the house; let them see what a stately structure it will be; and withal show them the ordinances and laws of it.” Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty; with the privileges of God’s house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.
III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, v. 7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jer. xxxii. 40. 2. Then I will dwell in the midst of them for ever; and the same again v. 9. God secures to us his good-will be confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.
IV. The general law of God’s house is laid down (v. 12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so; the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Heb. x. 19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God’s house for ever, and in gospel-times more than ever. Behold this is the law of the house; let none expect the protection of it that will not submit to this law.
Fuente: Matthew Henry’s Whole Bible Commentary
HOLINESS, THE LAW OF THE NEW TEMPLE
Verses 7-12:
Verse 7 declares that the person of resplendent glory who spoke to Ezekiel from the inner court of the house of the Lord told him that: the place of His throne, the place of the soles of His feet, where He dwelt in the midst of the children of Israel forever, and His holy name should the house of Israel defile no more; nor should their kings by their whoredoms, nor would their kings carcasses lay slain in the high places of idolatrous worship any more. Accounts of these Divine pledges are further explained and certified, Psa 99:1; 1Ch 28:2; Exo 29:45; Psa 68:16; Eze 39:7; Hos 14:8; Lev 26:30; Jer 16:18. The speaker is the Messiah King, Isa 52:1; Isa 54:13; Isa 60:21.
Verse 8 explains that these former kings of Israel had sanctioned the setting up of idol thresholds of worship, side by side, by the posts and altars of the Lord. This brought a wall between God and them. For their actions profaned His law, ways, and warnings, Exo 20:1-5; Isa 59:2. For they defiled God’s holy name by their abominations, which caused God to consume them in His judgment anger.
Verse 9 calls upon Judah and Israel to put away the whoredoms and carcasses of their kings, who are as if dead, barren, or fruitless, and then He would dwell among them. For Ahaz had brought in an idolatrous altar from Damascus, 2Ki 16:11; and Manasseh built altars in the house of the Lord, 2Ki 21:4.
Verse 10 then calls upon Ezekiel as the “son of man,” or heir representative of man, that they might be ashamed of their iniquities, and realize the sum of its meaning, how badly they had. marred the law of the Lord, Exo 25:40; 1Ch 28:11; 1Ch 28:19; Eze 40:4; Rom 3:19-20; Rom 3:23; Rom 6:23.
Verse 11 calls upon Ezekiel to make clearly known to the people of Israel that, as they were to follow the exact measurement pattern for building the house of the Lord in Jerusalem, even so were they required to follow the definitive measurement pattern of morals and ethics and religious rites set forth in the law of Moses, Eze 44:5-6; Mat 28:18. The exact restoration of the temple was symbolic of their specific need to return to obedience to the covenant-law of the Lord, as given them by Moses, Exo 19:1-8; Exo 20:1-17.
Verse 12 concludes that “this is (exists as) the law of the house,” the house of God’s order of the Mosaic pattern of Divine worship and obedient service. The entire enclosed structure of the top of the mountain was to be considered as holy or sanctified, not merely the holy of holies, or the most holy place. The symbol was that the law of the Lord it administered, before all Israel, was to be obeyed as morally and ethically holy, to be followed, wherever an Israelite lived, at home or abroad, Psa 93:5; Eze 40:2; Eze 42:20; Joe 3:17; Zec 14:20-21; Rev 21:27.
Fuente: Garner-Howes Baptist Commentary
(7) The place of the soles of my feet.Comp. 1Ch. 28:2; Psa. 132:7.
I will dwell . . . for ever.This should be the peculiar distinction of the Temple seen in the vision. The Tabernacle and Solomons Temple had both been accepted as the peculiar dwelling-place of God, but both had passed away. So also it would be with the material Temple of the restoration. But in this Temple of the vision God promises that He would dwell for ever.
By the carcases of their kings.The shall defile with which the later clauses of this verse are connected is not an imperative, but a simple future, and is in accordance with the generally ideal character of the vision. The word carcases is here a difficult one. Some commentators understand it literally of the burial of some of the kings in the Temple area; but there is no historical proof that any were so buried, the gardens of the royal palace being quite too distant for the language here used, nor is there anywhere any allusion to such defilement. The simplest explanation is that the language is founded upon Lev. 26:30, and means idols. Manasseh and others had introduced their idols into the very courts of the Temple (2Ki. 21:4-7; sec also 2Ki. 16:11).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he said to me, “Son of man, this is 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 the house of Israel will no more defile my holy name, neither they nor their kings, by their whoredom and by the carcasses of their kings in their high places, in the setting of their threshold by my threshold, and their door post beside my door post, and there was but the wall between me and them. And they defiled my holy name by their abominations which they committed, which is why I have consumed them in my anger.”
Here Yahweh speaks to Ezekiel and confirms that the heavenly sanctuary is His throne room and is where He treads and is present. There may also be the thought that it is there that He places His feet on His footstool (Psa 99:5; Psa 132:7). It is the everlasting sanctuary promised in Eze 37:24-28. The earthly sanctuary that Israel will subsequently build, while very important to them, would be but a shadow of this, as Solomon himself previously recognised, ‘Will God in very deed dwell on earth? Behold, Heaven and the Heaven of Heavens cannot contain you, how much less this house that I have built’ (1Ki 8:27). Compare also the words of Isa 66:1, ‘The heaven is my throne, and the earth is my footstool, what manner of house will you build for me?’ There was no temple that could hold Yahweh, only the heavenly temple.
He points out that they will not be able to defile this heavenly sanctuary, whatever they may do with their earthly copy, and indeed had done previously. Even Solomon, in all his supposed wisdom, had not had the wit to recognise the insult to God there was in his building his house next to God’s house so that there was no clear distinction. (There was no walled in outer court in his temple). He had put himself just at ‘the other side of the wall’ from God’s sanctuary, and had built his house ‘threshold to threshold and door to door’, as though he were somehow semi-divine, and his successors had done likewise. They had taken His adoption of them too literally. They had thus drawn to themselves some of the glory of God. But as mortal kings they had died, and death had thus contaminated His house, and then they had arranged for themselves to be buried in the vicinity of the temple. But there was to be no more of that. The ‘carcasses’ of their kings (the term is derisive) should be put far from Him.
There is a message too here for us. We too can overplay the wonderful gifts that God has given us and make of ourselves more than we are. Sons we may be, and joint heirs with Christ, but this must humble us, not exalt us. We must not presume on God as Solomon had done.
Furthermore they had defiled His house by their abominations; actual idolatry in the temple, sexual misbehaviour and sinfulness. All proved that men had dealt lightly with God. They would not be able to do this in His heavenly temple. Only what was holy could enter there. So let them also beware lest they do it in the earthly. They must put away idolatry, rebellion and sin. This was the condition of His dwelling in the midst of them for ever. Otherwise His heavenly temple would leave their land, (and their earthly temple would be destroyed).
And yet there would always be a remnant. God would continue to dwell with His true people, for He would be in them by His Spirit (Eze 39:29; Eze 36:26) and they would be His temple, prepared for the temple that was in Heaven, and that even greater day when there would be no temple, because God Himself would be their temple (Rev 21:22).
Fuente: Commentary Series on the Bible by Peter Pett
Eze 43:7. Son of man, the place Son of man, thou seest the place. Houbigant. The prophet here refers to the promise formerly made in relation to the tabernacle and temple; alluding to Christ, in whom all the prophesies of the Old Testament are to have their final accomplishment. Zechariah prophesies of the Messiah, that he should build the temple of the Lord, and bear the glory; that is to say, as the spiritual sense of these prophesies is explained in the New Testament, “He shall build the Christian church;” in him shall all the fulness of the Godhead dwell bodily, and reign; not in types and figures. Calmet explains the last phrase thus, “By adoring idols in my temple, and by burying their kings in my holy mountain.” Others, by carcases of their kings, understand the lifeless images which were erected to those dead monarchs, who were deified and worshipped.
Fuente: Commentary on the Holy Bible by Thomas Coke
What a vast degree of graciousness is manifested here in these words. Surely these promises related to the gospel church, as the Lord had pointed out, and as they are now fulfilled, to the souls of all true believers in Jesus. Jer 31:31 , etc. explained by Heb 8:8 . etc. But Reader! what I particularly desire you to remark with me, is, what is said of this Gospel Church in the last dispensation; that this house shall be most holy, for the Prophet expressly was commissioned to tell the Church; and twice it is repeated, that this is the law of the house. And surely everything tends to confirm the great truth, that it must be so. Our God himself is the builder, and maker of it: how can it be otherwise than holy. Jesus hath purchased it with his blood. And to be sure he must have cleansed it from all uncleanness. And as the bodies of God’s children are the temple of the Holy Ghost that dwelleth in them; surely he will put away the unclean thing, and the Canaanite out of the land. See Psa 132:13-14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 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.
Ver. 7. The place of my throne, and the place of the soles of my feet, ] i.e., My Church, which is unto me instead of heaven and earth. Behold the place of my throne, &c., Isa 60:1 so some read it; others, As for the place of my throne, &c.
No more defile.
Nor by the carcases of their kings,
a Piscat.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Son of man. See note on Eze 2:1.
the place of My throne. The Ellipsis must be thus supplied: “[This is] the place”, &c. Not the
ark, as in Solomon’s Temple. There is no ark here.
where I will dwell, &c. See Eze 43:9; Eze 37:26, Eze 37:28; Eze 37:48, Eze 37:35. Psa 68:18; Psa 132:14. Joe 3:17.
I will dwell, &c. Reference to Pentateuch (Exo 29:45).
children = sons,
for ever. Showing that this prophecy yet waits for its fulfilment, holy. See note on Exo 3:5.
no more defile. Compare Eze 20:39; Eze 23:38, Eze 23:39; Eze 39:7, Hos 14:8, Zec 13:2; Zec 14:20, Zec 14:21.
whoredom. Always put for idolatry, by the Figure of speech Metonymy (of the Subject), App-6.
by the carcases, &c. Reference to Pentateuch (Lev 26:30).
in their high places: or, in their death.
Fuente: Companion Bible Notes, Appendices and Graphics
the place of my throne: Eze 1:26, Eze 10:1, Psa 47:8, Psa 99:1, Isa 6:1, Jer 3:17, Jer 14:21, Jer 17:12, Act 7:48, Act 7:49, Rev 22:3
and the place: 1Ch 28:2, Psa 99:5, Isa 66:1, Mat 5:34, Mat 5:35
where I: Eze 43:9, Eze 37:26-28, Eze 48:35, Exo 29:45, Psa 68:18, Psa 132:14, Joe 3:17, Mat 28:20, Joh 1:14, Joh 14:23, 2Co 6:16, Rev 21:2, Rev 21:3
no more: Eze 20:39, Eze 23:38, Eze 23:39, Eze 39:7, Hos 14:8, Zec 13:2, Zec 14:20, Zec 14:21
by the carcases: Eze 43:9, Lev 26:30, Jer 16:18
Reciprocal: Num 2:2 – about the Psa 46:5 – God is Isa 12:6 – great Jer 7:30 – they Eze 9:1 – cried Eze 37:23 – shall they defile Eze 44:7 – ye have brought Hos 14:3 – neither
Fuente: The Treasury of Scripture Knowledge
Eze 43:7. This verse is a prediction that was to be fulfilled after the captivity had been completed. The land of Palestine with the temple in Jerusalem is that which Is referred to In the forepart of the verse. The personal location of the throne of God is in Heaven, but also wherever His worship is instituted the throne of the Lord is represented. That holy place had been defiled by the idolatry (spiritual whoredom) of Judah, but that was to be ended permanently by the 70-year captivity. See the historical note on this subject at Isa 1:25 in volume 3 of this Commentary. Carcases is from PEUER, which Strong defines, “A carcase (as limp), whether of man or beast; figuratively an idolatrous image.” This Indicates that the idolatrous people of Judah may have represented their corrupt devotions by buying some images of their gods in the high places where they had the altars erected.
Fuente: Combined Bible Commentary
Eze 43:7-9. And he said unto me, Son of man, &c. God here, in retaking possession of his house, in effect renews his covenant with his people Israel; and Ezekiel negotiates the matter, as Moses formerly did. This would be of great use to the captives at their return, both for direction and for encouragement; but it more especially concerns those that are blessed with the privileges of the gospel temple, and shows that they hold their blessings under the condition of their obedience. The place of my throne The sense would be plainer if the beginning of the verse were rendered, This is the place of my throne, &c. The cherubim are described as Gods throne, and he is said to dwell, or sit, between the cherubim, and the ark was as his footstool. Observe, reader, his temple, the church, is the place where the throne of his grace is erected; and in the dispensations of grace he has a throne, and manifests himself as a king, to whom we must be subject. Where I will dwell in the midst of the children of Israel for ever He alludes to the promise formerly made with relation to the tabernacle and temple, (see Psa 68:16; Psa 132:14,) which promise is to be understood, like all Gods other promises made of old, as conditional, (see Eze 43:9,) and intended to be eminently fulfilled in and by Christ, in whom all the promises of the Old Testament are to have their final accomplishment. Zechariah prophesied, Zec 6:13, that the Messiah should build the temple of the Lord, and bear the glory; that is, as such prophecies are explained in the New Testament, he shall build the Christian Church, and in him shall all the fulness of the Godhead dwell bodily and really, not in types and figures. To the same sense we may explain the prophecy of Hag 2:7, The glory of the latter house shall be greater than that of the former; for no visible glory appeared in the second temple, till the Lord whom they expected came to his temple, Mal 3:1; that is till the Messiah, who was the brightness of his Fathers glory, appeared there, and made it an illustrious figure of that true temple, or church of believers, where he would continue his presence for ever; see 2Co 6:16. And my holy name shall Israel no more defile by their whoredom By idolatry, often described in Scripture under the metaphor of fornication. The captivity had that good effect upon the Jews, that they scarce ever after relapsed into idolatry. And the entire destruction of idolatry is often mentioned as a blessing reserved for the latter days, when the Jews shall be converted, and the fulness of the Gentiles come into the church. Nor by the carcasses of their kings in their high places Idols are called carcasses, because they are without life and motion, and likewise upon the account of their being hateful and loathsome in the sight of God: see the margin. They are called carcasses of kings because they were set up, and the worship of them encouraged, by the idolatrous kings of Judah, who erected high places for that purpose near Jerusalem, in the very view of the temple, 2Ki 23:13. By this means the temple itself was profaned by those that came directly from the worship of idols to attend upon Gods service in the temple. Nay, they even advanced to such high degrees of idolatry, as to set up their threshold by Gods threshold, that is, to erect the altars and images of their idols in the temple itself, and the courts before it. And the wall For there was but a wall between me and them: see the margin.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
43:7 And he said to 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 {c} defile, [neither] they, nor their kings, by their harlotry, nor by the carcases of {d} their kings in their high places.
(c) By their idolatries.
(d) He alludes to Amon and Manasseh, who were buried in their gardens near the Temple and there had erected monuments to their idols.
Fuente: Geneva Bible Notes
The one speaking from the temple, undoubtedly the Lord, told Ezekiel that the temple was His throne, the place where He would rest His feet (take up residence) and live among the Israelites forever (cf. 1Ki 8:12-13; 1Ki 8:27; 1Ch 28:2; Psa 99:5; Psa 132:7; Isa 66:1; Jer 3:17; Jer 17:12). He announced that the Israelites and their leaders would no longer defile His holy reputation (cf. Eze 39:7). They had done this by their religious prostitution and spiritual unfaithfulness to Him and by burying some of their kings too close to the temple precincts (cf. 1Ki 21:19; 1Ki 21:24-26). They had built their defiling graves too close to the temple, with only a wall between, not allowing some distance between them (sacred space) to honor God’s holiness. The Israelites had formerly defiled His name by their sinful acts that were abominable to God (cf. Eze 8:1-18). That was the reason He had burned them in judgment. He had been angry with them.