On each level of the altar there are edges, or rims, spreading out with borders rising up, to hold things. This indicates that Christ’s death on the cross is able to hold, to include, all things (cf. note Col. 1:20^2b and note Heb. 2:9^3d).

Horns signify strength and power. The horns on the altar, which are toward the four corners of the earth, signify the power of the cross of Christ to reach the four corners of the earth. See note Exo. 27:2^1a.

According to Ezekiel’s vision the altar had four sections, one on top of the other: the base (bottom), the lesser (lower) ledge, the greater ledge, and the hearth. The number one in the height of the base of the altar signifies the unique God and indicates that God is the base of the altar, i.e., that the cross, typified by the altar, was initiated by God (Acts 2:23 and note Acts 2:23^1b). The number two in the height of the lesser ledge (v. 14) signifies not only a testimony but also Christ, the second of the Triune God, who is God’s witness (Rev. 1:5a). The number four in the height of the greater ledge (v. 14) and the hearth (v. 15) signifies the creatures (1:5). The number twelve in the width and length of the hearth (v. 16) is composed either of six times two or three times four, the number six signifying man, who was created on the sixth day, and the number three, the Triune God. Thus, the measurements of the four sections of the altar signify that Christ’s death was all-inclusive, involving God, man, and all the creatures (Acts 20:28; Rom. 6:6; Col. 1:15).

See note Ezek. 40:5².

The east, toward the sunrise, signifies the glory of the Lord (Ezek. 43:2). That the steps of the altar were toward the east indicates that the cross always points to God’s glory and always leads to God’s glory (cf. John 12:23-24 and notes; John 17:1 and note John 17:1^1c).

The altar, signifying the cross of Christ, is the place for God’s people to be redeemed (purified) and consecrated (see note Gen. 12:7^3b). According to the record in vv. 18-27, seven days were required for the people to be purified. They were required to offer a sin offering with the redeeming blood every day for seven days (vv. 25-26). Then on the eighth day, the day of resurrection, they were to consecrate themselves by offering a burnt offering. Following the burnt offering, they enjoyed the peace offering as a feast with the Lord and His people (v. 27). This indicates that after the purification, the Lord’s people were accepted by Him, became a satisfaction to Him, and had a feast with Him. Concerning the sin offering, the burnt offering, and the peace offering, see notes in Lev. chs. 1, 3, and 4.

Lit., fill its hands.

To be on the mountain is to be in resurrection and in the position of ascension. This indicates that the church life must be high, on the top of the mountain (Eph. 2:5-6). The church must also be holy, separated and sanctified from anything worldly (1 Cor. 3:17).

The law of God’s house is related to God’s character. God is a God of height, i.e., in resurrection and ascension, and He is a God who is holy. Likewise, in position the church is high, and in nature the church is most holy. If in our church life we are in resurrection and in the position of ascension and if we are most holy, then we can be God’s habitation.

The Lord did not charge Ezekiel to teach God’s people the law and the Ten Commandments as He had charged Moses. Rather, He told Ezekiel to show God’s house to the people (vv. 10-12). It was God’s intention to examine the living and conduct of the people of Israel according to His house, His habitation, as a rule and pattern. The work, behavior, and person of God’s people must match the temple of God according to its design, its pattern, its laws, and its statutes, as shown in detail in chs. 40—48. This means that all that we are and do must be measured, tested, by God’s house, the church (1 Tim. 3:15).

Fornication here refers to idolatry (16:15-21; 23:30).

The throne is for God’s government, administration, and kingdom, and the soles of the Lord’s feet are for His move on earth. Only the built-up church gives the Lord the standing to administrate His government (Matt. 16:18-19) and to move on the earth (Acts 13:1-3). Furthermore, the church is the place where the Lord can dwell for His rest and satisfaction (1 Tim. 3:15).

Here the Lord had come back not merely to the earth but even more to His built-up house. In order for the Lord to come back to the earth, He needs a built-up church as His standing on the earth. See note Hag. 2:7¹, par. 2.

The gates on the south and the north are for the convenience of the people, but the gate toward the east is not only for the convenience of the people but also for the glory of the Lord. The church must be open to the Lord’s glory so that His glory may come into the church.

The Hebrew reads, I.

The glory of the Lord returned to the temple because the building of the temple was completed. This indicates that in order for the God of glory to dwell in the church, the church must be built up to become the dwelling place of God (Eph. 3:14-21).

The number twelve (the number of the New Jerusalem — Rev. 21:12, 14, 16-17, 21; 22:2) is composed of three times four, the number three signifying the Triune God and the number four signifying man as a creature (1:5). The number twelve, therefore, signifies the Triune God mingled with man. The all-inclusive death of Christ, together with His all-conquering resurrection, completed the mingling of God and man in Christ, bringing Christ’s humanity into the divine sonship (Rom. 1:3-4 and note Rom. 1:4¹).

See note Ezek. 43:13³.