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英文原文
The prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old-Testament services. In this chapter we have, I. Possession taken of this temple, by the glory of God filling it, Eze 43:1-6. II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of worship, and their abandoning idols and idolatry, Eze 43:7-12. III. A description of the altar of burnt-offerings, Eze 43:13-17. IV. Directions given for the consecration of that altar, Eze 43:18-27. Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up.
1-6
The Vision of the Temple (574 BC)
圣殿的异象（主前574年）
¹ 以后他带我到门，就是朝东的那门。
² 看哪，以色列神的荣耀从东而来。他的声音如同多水的声音，地就因他的荣耀发光。
³ 其状如同我先前所见的异象，正如我来灭城时所见的异象；那异象正如我在迦巴鲁河边所见的异象；我就俯伏在地。
⁴ 耶和华的荣耀从朝东的门入殿。
⁵ 灵将我举起，带我入内院；看哪，耶和华的荣耀充满了殿。
⁶ 我听见有一位从殿中对我说话；那人站在我旁边。
以西结既已耐心察看神的殿——这地上最大的荣耀——他便被引到更高的境界，得见上界荣耀的异象为荣；有话对他说：「上到这里来。」他已看见圣殿，看见它十分宽广、十分华美；但直到神的荣耀进入其中，它不过是他在异象中所见那些「骸骨」（结37:1-28）——直等生命的灵进入其中才有气息。因此在这里他看见殿充满了神的荣耀。
一、他得见「神的荣耀」（结43:2），就是「以色列神的荣耀」——那与以色列立约、他们所事奉所敬拜的神。外邦的偶像并无荣耀，其荣耀不过是金匠或画家的功劳；但这是以色列神的荣耀。这荣耀「从东而来」，所以他先被带到「朝东的门」，以等候其显现与临近。基督的「星在东方被发现」，他就是那「从日出之地上来的另一位天使」（启7:2）。因他是晨星，他是公义的日头。他在这次荣耀的显现中注意到两件事：1. 他所听见之神的话语的权能：「他的声音如同多水的声音」，这声音传得很远，并留下印象；潺潺流水的声音悦人，怒海狂涛的声音可畏（启1:15、14:2）。基督的福音——他在其荣耀中发光——要被大声传扬，其报告要传得遥远；对一些人是生命的馨香，对另一些人是死的馨香，照他们各人所是。2. 他所看见之显现的光辉：「地就因他的荣耀发光」；因为神就是光，无人能承受他光之灿烂，「没有人看见过、也无人能看见」。注意：那在教会中发光的神的荣耀，也照亮世界。神为大卫显现时，「他前面的辉煌」就驱散云雾（诗18:12）。以西结留意到，这次神荣耀的显现，与他初受差遣时所见异象（结1:4）、「正如迦巴鲁河边所见的」（结43:3）相同；因为神是不改变的，他乐意以同样方式显明自己，因在他「并没有改变」。「这异象正如我『来灭城时』所见的」，他说，就是预言城的倾覆——他以如此权柄和功效预言，事情又如此确实地照预言成就，以致他可说是灭了那城。作为审判官，他奉神的名宣告了即将执行的判决。神差他去讲威吓的话时，与差他去讲安慰的话时一样地显现；因为在两方面神都是、也必是荣耀的。「他杀人，也使人活；他损伤，也医治」（申32:39）。我们必须仰望那灭我们的手来得拯救。「他击伤了，他也必缠裹。」「同一只手施伤，也施救」（Una eademque manus vulnus opemque tulit）。
英文原文
The Vision of the Temple (574 BC)
¹ Afterward he brought me to the gate, even the gate that looketh toward the east:
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.
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.
⁴ And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
⁵ So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
⁶ And I heard him speaking unto me out of the house; and the man stood by me.
After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world; it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid; but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (Eze 37:1-28), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.
I. He has a vision of the glory of God (Eze 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter; but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Re 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God:—1. The power of his word which he heard: His voice was like a noise of many waters, which is heard very far, and makes impressions; the noise of purling streams is grateful, of a roaring sea dreadful, Re 1:15,14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far; to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory; for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Ps 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Eze 1:4), according to that by the river Chebar (Eze 43:3); because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort; for in both God is and will be glorified. He kills and he makes alive; he wounds and he heals, De 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit—The same hand inflicted the wound and healed it.
II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Eze 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Eze 43:5) when the glory of the Lord had come into the house (Eze 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief; now he shall see it return to the temple to his great satisfaction. See Eze 10:18,19,11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Ex 40:34, 1Ki 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.
III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Le 1:1): I heard him speaking to me out of the house, Eze 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me; we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him; for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Eph 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Eze 44:1.
7-12
The Vision of the Temple (574 BC)
圣殿的异象（主前574年）
⁷ 他对我说：人子啊，这是我宝座之地，是我脚掌所踏之地；我要在这里住在以色列人中间，直到永远。以色列家和他们的君王，必不再以他们的淫行和他们君王的尸首，就是在他们高处所立的，亵渎我的圣名。
⁸ 他们把他们的门槛挨近我的门槛，他们的门框挨近我的门框，他们与我之间仅隔一墙，他们又以所行可憎之事玷污了我的圣名：所以我发怒将他们灭绝。
⁹ 现在让他们从我面前远避淫行和他们君王的尸首，我就住在他们中间直到永远。
¹⁰ 人子啊，你要将这殿指示以色列家，使他们因自己的罪孽惭愧；又要他们量度殿的规模。
¹¹ 他们若因自己所行的一切事惭愧，你就要将殿的规模、样式、出入之处，和一切形状、典章、法则、样式指示他们；又在他们眼前写上，使他们遵照这全殿的规模和一切典章去作。
¹² 殿的法则乃是这样：山地周围全境要成为至圣。看哪，这就是殿的法则。
神在此实际上重新坚定他与百姓以色列所立的约，因为他重新取回了对这殿的所有权，而以西结如同昔日的摩西那样办理此事。这对被掳归回之民既有指引又有鼓励，十分有用；但这话看得更远，指向那些蒙福音圣殿之特权的人，好叫他们明白自己在神面前当如何警醒为人。
一、神藉先知提醒他们从前的惹他发怒之事，他们因此久伏在他不悦的记号之下。这定罪的话是对他们说的，为要给所设计安排的安慰铺路。虽然神赐恩并不责备，但当他赦免之时，我们理当因自己对他行事不忠而自责。因此，让他们如今记念，1. 他们从前曾亵渎神的圣名，曾玷污、滥用神藉以在他们中间显明自己的一切圣物（结43:7）。他们和他们的君王以属灵的淫行——他们的拜偶像——并敬拜他们所称之为君王（因Moloch即此意）或主（因Baal即此意）的偶像，亵渎了他们所承认的信仰和他们与神的关系；而这些其实是君王的尸首——不仅没有生命、毫无用处，而且如死尸般可憎可厌，他们在他们高处所设立的，正是为尊崇这些。他们以可憎之事亵渎了神的名。那是什么呢？就是在把他们的门槛挨近我的门槛、他们的门框挨近我的门框，即把自己的发明加添在神的制度之上，并强迫众人遵行，仿佛二者有同等的权威和功效，将人的吩咐当作道理教导人（赛29:13）；或者更确切地说，在圣殿的院内为他们的偶像筑坛，再没有比这更放肆地冒犯神圣威严的了。这样他们在神与自己之间立起一堵隔断的墙，阻挡了他恩典的流通，也败坏了他们事奉在他眼中的蒙悦纳。请看罪人对神何等不敬——设立他们的墙来对抗他的墙，把他从他所当得的地位上推开；也请看他们对自己何等有害，因为人越带着罪就近神，就越把神远远推开。有人如此解释：虽然他们的房屋紧贴神的房屋，他们的门框和门槛贴近他的，仿佛是他的贴邻，「我与他们之间不过一墙之隔」（旁注如此），以致本可期望他们认识他、关切讨他喜悦，然而他们竟然连邻舍的情谊都不顾。当留意，这常常成为事实：离教会越近，离神越远。他们按着信仰与神立约，却玷污了他宝座之地、他脚掌所踏之地——他的圣殿，他既居住又掌权之处。耶路撒冷被称为大君王的城（诗48:2），又是他的脚凳（诗99:5，132:7）。当留意，神的典章被亵渎，他的圣名就被玷污。2. 神为此与他们近期所遭遇的患难中发生了争辩。他们不能定他的罪，因为他不过把他们的罪所当得的报应加在他们身上：*所以我发怒将他们灭绝。*当留意，凡亵渎神之圣名的人，必落在他公义的不悦之下。
二、他呼召他们悔改归正，并为此因自己的罪孽而惭愧（结43:9）：「现在让他们从我面前远避淫行」；他们既已为此受了严厉的责罚，既已蒙神转回施恩、在他们中间重新设立他的圣所，就当如今弃绝他们的偶像，不再与它们有任何瓜葛，免得他们再次失去那些特权——他们因失去这些才学会其宝贵。让他们弃绝那些可憎的君王尸首，使之远离我，不再成为惹我发怒之物。如今先知把圣殿的样式摆在他们面前，这劝勉正合时宜；因为，1. 他们若看见那样式，就必为自己的罪惭愧（结43:10）：当他们看见神为他们存留何等的恩慈，尽管他们完全不配，他们就要回想自己对他的不忠，便觉惭愧。当留意，神向我们所施的恩慈应当引领我们悔改，尤其是悔改之惭愧。让他们自己量度殿的样式，看见它远胜从前的样式，由此揣测神为他们所存留的是何等大事；这必叫他们想起自己的罪所当得的下场，便觉无地自容。然后，2. 他们若为自己的罪惭愧，就必看见更多这样式（结43:11）。他们若因自己所行的一切事惭愧——既已对神的恩慈有了一个概括的看见，就要让他们对圣殿有更清楚详尽的说明。当留意，凡善用所看见、所知道之神恩慈的人，必看见并知道更多。当我们真正为自己的愚妄谦卑下来之时，也正是我们配得神恩惠之时，且惟其如此。「将殿的规模指示他们」；让他们看见那将是何等宏伟的结构；同时也要把殿的典章和法则指示他们。当留意，与对安慰的预见相伴，我们理当得着对当尽本分的认识；与神殿的特权相伴，我们必须熟悉神殿的规矩。指示他们这些典章，好叫他们遵守并遵行。当留意，我们之所以得以认识自己的本分，正是为叫我们去遵行，并在我们所行的事上蒙福。
三、他应许他们必成为所当成为的人，那时他也要成为他们所愿他成为的那位（结43:7）。1. 以色列家必不再亵渎我的圣名。这是纯粹的福音。律法的诫命说：「你们不可亵渎我的名」；福音的恩典说：「你们必不亵渎。」这样，约中所要求的，也是约中所应许的（耶32:40）。2. 那时我必住在他们中间直到永远；同一意思在结43:9再说一次。神藉着在我们里面坚固他的善工，来保证他对我们的善意。我们若不亵渎他的名，就可以确信他必不离开我们。
四、神殿的总法则在此被立定（结43:12）：从前只有内殿，即至圣所，才是至圣的，如今全殿的山都要如此；山地周围全境，包括一切院子和一切厢房，都要如同至圣所一般，这表明在福音时代，1. 全教会都要得着至圣所的特权，就是得以亲近神。如今在福音之下，所有信徒都得以坦然进入至圣所（来10:19），而且有这优势——大祭司是凭着牛羊的血进去，我们却是凭着耶稣的血进去；并且无论身在何处，我们都藉着他得以进到父面前。2. 全教会都当在极大的本分之下竭力追求完全圣洁，正如那召我们的主是圣洁的。如今一切都当成为至圣。圣洁与神的殿相称，直到永远，在福音时代更是如此。看哪，这就是殿的法则；凡不愿服在这法则之下的，休想得着这殿的保护。
英文原文
The Vision of the Temple (574 BC)
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, Eze 43:7. 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 29:13); 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 his, 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 48:2) and his footstool, Ps 99:5,132:7. 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 (Eze 43:9): "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 (Eze 43:10): 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, Eze 43:11. 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, Eze 43:7. 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 32:40. 2. Then I will dwell in the midst of them for ever; and the same again Eze 43:9. God secures to us his good-will by 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 (Eze 43:12), 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 10:19), 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.
13-27
The Vision of the Temple (574 BC)
圣殿的异象（主前574年）
¹³ 以下量祭坛的尺度，是以肘为度：一肘是一肘零一掌。底座高一肘，边宽一肘，四围的边缘是一虎口；这就是祭坛的底层。
¹⁴ 从地上底座到下层磴台是二肘，宽一肘；从小磴台到大磴台是四肘，宽一肘。
¹⁵ 祭坛共高四肘；从祭坛往上，有四个角向上突出。
¹⁶ 祭坛长十二肘，宽十二肘，四面见方。
¹⁷ 磴台长十四肘，宽十四肘，四面见方；四围的边缘半肘；底座四围高一肘；台阶朝东。
¹⁸ 他对我说：「人子啊，主耶和华如此说：建造祭坛的日子，为要在其上献燔祭，把血洒在上面，当守的条例乃是这样。
¹⁹ 主耶和华说，你要将一只公牛犊作赎罪祭，给那近前来事奉我的撒督子孙中的祭司利未人。
²⁰ 你要取些牛血，抹在祭坛四角上，和磴台的四个角上，并四围的边缘上；你这样洁净坛，为坛赎罪。
²¹ 你也要取那作赎罪祭的公牛，在圣所之外、殿内的指定之处用火烧了。
²² 次日，你要献一只无残疾的公山羊作赎罪祭；他们要洁净坛，正如用公牛洁净一样。
²³ 洁净了坛之后，你要献一只无残疾的公牛犊，和羊群中一只无残疾的公绵羊。
²⁴ 你要在耶和华面前献上它们，祭司要撒盐在其上，献给耶和华为燔祭。
²⁵ 七日内，每日要预备一只公山羊作赎罪祭；也要预备一只公牛犊，和羊群中一只无残疾的公绵羊。
²⁶ 七日内，他们要为坛赎罪，洁净坛；他们也要这样使自己分别为圣。
²⁷ 满了这些日子，从第八日起，祭司们要在坛上献你们的燔祭和平安祭；我必悦纳你们。这是主耶和华说的。」
这是论到这奥秘之殿中的祭坛，这祭坛也是奥秘的；因为基督就是我们的祭坛。犹太人从被掳之地归回后，先有祭坛，过了许久才有圣殿（拉3:3）。但这祭坛是设在殿中的。这里我们有：
一、祭坛的尺度（结43:13）。其顶面为六码见方，底面为七码见方，高四码半。它有一层下层的台，即此处所记的「磴台」，距地面一码，有些祭司在其上事奉；其上二码处又有一层，另一些祭司站在其上；这两层各宽半码，两旁都有沿边，使他们可以稳固地站在其上。祭牲在前面所提到的桌子上宰杀（结40:39）。要烧在坛上的祭物交给在下层的人，再由他们递给在上层的人，由后者摆在坛上。在事奉神的事上，我们也当这样彼此相助。
二、祭坛的条例。这里给出了指示。1. 论到祭坛起初的奉献。要用「七日」来奉献它，每日要在其上献祭，特别要献一只公山羊作「赎罪祭」（结43:25），此外第一日还要献一只公牛犊作「赎罪祭」（结43:19）。这教导我们在一切信仰事奉中，都要仰望那伟大的赎罪祭——基督。除非罪被除掉，否则我们无论是我们本人还是我们所献的，都不能蒙神悦纳；而罪若要除掉，非靠基督的宝血不可——这宝血既洁净了坛（因为基督是「用自己的血」进入圣所的，来9:12），也洁净了坛上所献的礼物。此外还要献「公牛」和「公绵羊」作「燔祭」（结43:24），这是纯粹为着神的荣耀而献的，为要教导我们在一切事奉中都以此为念；我们将自己当作活祭献上，也将我们的敬拜作为属灵的祭物献上，使我们和我们的敬拜都成为他的名、他的赞美、他的荣耀。这里把祭坛的奉献称为「洁净」和「赎罪」（结43:20,26）。基督作为我们的祭坛，虽然本没有污秽需要洁净，却「分别为圣」（约17:19）；当我们把自己心中的祭坛奉献给神，让圣洁之爱的火常常在其上燃烧时，我们务要见这祭坛已得洁净，脱离了爱世界的心和肉体的私欲。值得注意的是，这里的奉献礼与出29:1-46所定的礼有几处不同，是要暗示礼仪制度是可变的，其中的变更正是它们在基督里终结的预兆。只是这里按着通例，即一切祭物都必须用盐调和（利2:13），特别吩咐（结43:24）祭司要「把盐撒在祭物上」。恩典就是那「盐」，我们一切信仰的操练都必须用恩典来调和（西4:6）。永远的约被称为「盐约」，因为它是不朽坏的。为我们存留的「荣耀」是不朽坏、不玷污的；在我们里面所运行的「恩典」，是「那不朽坏的、隐藏在心里的人」（彼前3:4）。2. 论到祭坛奉献之后当有的经常使用：「从此以后」，祭司们要「在这坛上献他们的燔祭和平安祭」（结43:27），因为「所以」坛被分别为圣，是要叫它「洁净那在其上所献的礼物」。还要进一步注意：（1）谁当事奉祭坛：「撒督子孙中的祭司」（结43:19）。那一家是所罗门起用以取代亚比亚他的，神在此加以确认。「撒督」这名字意为「公义」，因为借着基督——「耶和华我们的义」——作神祭司的，正是那公义之种。（2）他们当如何预备这事奉（结43:26）：「他们要使自己分别为圣」，「把手充满了」祭物，以此表明他们将自己和所献的祭物一同献给神、归给他的事奉。注意，我们要在圣物上事奉主之前，必须先把自己分别为圣——使我们的手和心都充满那些事物。（3）他们在这事奉上必有何等的亨通（结43:27）：「我必悦纳你们」。如今神若悦纳我们的作为，我们的敬拜若蒙他喜悦，这就够了，我们不再需要别的。那些将自己献给神的人，必蒙神悦纳——先是他们的本人，然后是他们的敬拜，都是借着中保才蒙悦纳。
英文原文
The Vision of the Temple (574 BC)
¹³ And these are the measures of the altar after the cubits: The cubit is a cubit and a 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.
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.
¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.
¹⁶ And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.
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.
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.
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.
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.
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.
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.
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.
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.
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.
²⁶ Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
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.
This relates to the altar in this mystical temple, and that is mystical too; for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezr 3:3. But this was an altar in the temple. Now here we have,
I. The measures of the altar, Eze 43:13. It was six yards square at the top and seven yards square at the bottom; it was four yards and a half high; it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Eze 40:39. What was to be burnt on the altar was given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.
II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Eze 43:25), besides a young bullock for a sin-offering on the first day (Eze 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Heb 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Eze 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services; we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Eze 43:20,26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (Joh 17:19); and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Ex 29:1-46, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Le 2:13), particular orders are given (Eze 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Col 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled; and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Eze 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Eze 43:19. That family was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Eze 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Eze 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.
先知既已照他从主所领受的，向我们展示了那奥秘的圣殿——即福音教会——为要表明它并非徒然建立，便在本章和下一章来描述其中当行的敬拜，不过是借着旧约事奉的预表来描述。本章我们有：一、借着神的荣耀充满圣殿，宣告占据此殿（结43:1-6）。二、应许神必继续与他的百姓同在，条件是他们归回并持守所设立的敬拜之道，并弃绝偶像和拜偶像之事（结43:7-12）。三、对燔祭坛的描述（结43:13-17）。四、关于使该坛分别为圣的指示（结43:18-27）。在此，以西结似乎站在神与以色列之间，正如当初设立圣所时主的仆人摩西所做的一样。