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Barnes' Notes on the Bible
Albert Barnes · 1834
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Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
The gate - This was the eastern gate from the precincts to the outer court.
By this gate the glory of the Lord had departed. See the marginal reference.
The glory of the Lord filled the house - Compare the marginal reference; Exodus 40:34-35.
The man - A "man." Probably an angel different from "the man" who had hitherto accompanied the seer. That angel guided, measured, and explained; this is present only to guide.
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 2 Kings 21:18, 2 Kings 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 2 Kings 16:11; 2 Kings 21:4).
Deviation from the exact rules of the Mosaic ordinances was connected with the transgression of the people. So the restoration, according to the pattern of the Law, was symbolic of their return to obedience.
See also Ezekiel 47:12. This is the law of the ordinance of the new sanctuary. After the consecration, God pronounces the "law" which is to govern the ordinances of the sanctuary (compare 1 Kings 8), first briefly repeating the general rule that the place must be kept holy to the Lord (compare Revelation 21:27), and then proceeding to specific ordinances commencing with the altar.
The consecration of the new temple Ezekiel 43:1-11. The glory of the God of Israel must take possession of the new sanctuary, as, in time past, of the tabernacle and of Solomon's Temple. But it is in a different form. The glory was of old veiled in a cloud resting on the mercy-Seat of the ark between cherubim of carved wood. Now the glory appears in the form with which Ezekiel is familiar, in all its symbolic significance (see Ezekiel 1:1 note). A personal and living God enters the sanctuary Ezekiel 43:2, condescending to occupy it, not merely as a fixed dwelling-place, but as a center from where His Power and mercy radiate freely to the utmost ends of the earth. Hence, amidst the detailed preparations of the house no mention is made of the ark or mercy-Seat, so important a part in the former sanctuary. The living cherubim, the firmament and the rainbow of mercy, replace the cherubic figures and the golden chest.
The ark, having been in some way destroyed in Nebuchadnezzars siege, was never replaced. In its stead there was within the veil a flat stone on which the high priest poured the blood on the Day of Atonement.