Ezekiel 41:22

Eze 41:22 The altar of wood [was] three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, [were] of wood: and he said unto me, This [is] the table that [is] before the LORD.

Ver. 22. The altar,] scil., That for incense, whereof see Exo 30:6-7, but here of a much larger size. See on Eze 40:1. This altar of wood and square was a type of Christ (not of the cross, as Vilalpandus doateth), in whom our prayers come before God as incense, and he is the propitiation for our sins. {1Jn 2:2 Exo 30:1 Psa 141:1-10 : 2Ki 5:8} The size of this altar above that of old, showeth that the saints under the gospel would make much more improvement of the Lord Jesus in prayer, and make use of his mediation and intercession by faith in their heavenly sublimated supplications, than the saints of old were ordinarily wont to do. {a}

This is the table.] One and the same Christ is all in all to his people - an altar to sanctify them and their offerings; a table also to feed and feast them with the most precious provisions. See Psa 23:5-6; Psa 36:9; Psa 65:5 Pro 9:1-2 Isa 25:6-8.

{a} Cobbet, Of Prayer, p. 235.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze_41:22

The altar of wood was three cubits high.

The enlarged altar

That for incense, whereof see Exo_30:6, but here of a much larger size. See in chap. 12:1. This altar of wood, and four-square, was a type of Christ (not of the Cross), in whom our prayers come before God as incense, and He is the propitiation for our sins (1Jn_2:2; Exo_30:1; Psa_141:2; Rev_5:8). The largeness of this altar above that of old, showeth that the saints under the Gospel would make much more improvement of the Lord Jesus in prayer, and make use of His mediation and intercession by faith in their heavenly supplications, than the saints of old were ordinarily wont to do. (J. Trapp.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

41:22 The only piece of furniture was an altar made of wood, the table that stands in the Lord’s presence. This is presumably where the bread of the presence was daily laid out by the priests before the Lord (Exod 25:30). The description of this table as an altar highlights the focus on sacrifice in Ezekiel’s Temple.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

table . . . before the Lord--the altar of incense (Eze 44:16). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. The altar of wood] This was the altar of incense, and was covered with plates of gold.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) The altar of wood.—This is what was known in the tabernacle (Exo_30:1-3) as the altar of incense, and in the Temple as the altar of gold (1Ki_7:48), although here its dimensions are enlarged.

The corners thereof.—This doubtless includes the “horns,” or projecting pieces at the corners, which were always an important part of the symbolism of the altar. The expression “length” in its repetition is generally thought to mean (by a slight change in the text) “the stand” or “base.” Table and altar are used synonymously, as in Mal_1:7.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. The altar was 3 cubits high and 2 long. LXX. adds that it was 2 broad.

the length thereof … of wood] and the base thereof, a simple emendation, after LXX., cf. Exo_26:19 seq. The altar had corners, probably somewhat raised, but not horns. It was wholly of wood, and is called the table which is before the Lord. The term table is applied to the altar of burnt-offering Eze_44:16 (cf. Mal_1:7; Mal_1:12). This is quite natural, as the flesh was the bread of Jehovah (Eze_44:7). Ezek. does not name any other object in the holy place besides this table, and it is probable that he refers here to the altar-like table of shewbread, the cakes on which would also be considered an offering of bread for the Lord.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The altar of wood was three cubits high, and the length thereof two cubits,.... This was the altar of incense, and was typical of Christ in his intercession and mediation. It was made of "wood"; that in the tabernacle of Moses was of shittim wood, a kind of cedar; and that in Solomon's temple was of cedar, Exo 30:1 and may signify the human nature of Christ, in which he mediates and intercedes; which is excellent as the cedars: fair and beautiful, strong, durable, and incorruptible: though its original is of the earth, as wood: or was made of a woman; of the earth, earthly; but produced without sin. This altar, both in the tabernacle and temple, was covered with gold; as it was fit it should be with some hard substance that would bear incense to be burned on it; and therefore was called the golden altar, Exo 30:3 and so the altar at which our Lord officiates as Mediator and Intercessor is called a golden one, Rev 8:3, which may denote the deity of Christ, that gives virtue to his mediation; or the glorification of his human nature in heaven, in which he ministers; and also the preciousness of his intercession, and the duration of it. The incense burnt on this altar may signify both the mediation of Christ, which is pure and holy, though for sinners; large and frequent, continually made, and very fragrant and acceptable; and the prayers of the saints which are offered up on this altar, which sanctifies them; and through the much incense, which perfumes them, whereby they ascend up to God, and are sweet odours to him, being fragrant and fervent, pure and holy. This altar in the tabernacle of Moses, and probably in the temple of Solomon, though its dimensions there are not given, was foursquare, Exo 30:2 very likely so was this; and indeed the Septuagint version adds,

and the breadth two cubits; which, being the same with its length, made it foursquare; and so may point at the firmness, unchangeableness and perfection of this part of Christ's priesthood, his intercession, which is true of the whole of it, Heb 7:19 and it may be observed, that the altar here was a cubit longer, and a cubit broader, as well as a cubit higher, than the Mosaic one, Exo 30:2. Kimchi says this altar was not like to that which Moses or Solomon, or the children of the captivity, made; it was larger than any of them; which shows that the intercession of Christ our high priest is larger and more extensive than that of the priests under the law; they offered incense only for the people of Israel: but Christ, as he is the propitiation, so the advocate for Gentiles, as well as Jews; though not for the whole world of men, yet for the world of the elect; and of all blessings of grace and glory for them, Jo1 2:1 and, moreover, that under the Gospel dispensation there would be more praying souls, and more use made of the Mediator, of his name, blood, righteousness, sacrifice, and intercession; and a greater spirit of grace and supplication poured out, especially in the latter day; hence we read of Christ's much incense, Joh 16:23,

and the corners thereof, and the length thereof, and the walls thereof, were of wood; that is, the horns that were at the four corners of it; and the top of it, which was its length and breadth; and the sides of it, called its walls, were all of wood, though covered with gold. The mystical sense of which has been given; only it may be observed, that the four corners or horns of it may denote the strength of Christ's intercession; and to which men have recourse, and lay hold on for their relief, even from all parts of the world, east, west, north, and south:

and he said unto me, this is the table that is before the Lord; that is, either the altar before described is the table before the Lord, which he has spread, and where his people feed in his presence; the intercession of Christ being a feast to the faith of saints: or it may be, that the divine guide of the prophet, turning himself to the right hand of the altar, pointed to the table of shewbread, which stood in the same place; and said this or that which stands yonder is the table before the Lord; and which also was typical of Christ, the true bread that comes down from heaven, who is the food of his people; for quality, the finest of the wheat; for quantity, enough and to spare; for savour, such as gracious souls desire always to have; for duration, continual bread, set forth by priests, and only eaten by them; and, like that,

bread of faces, as the shewbread is called (p); denoting the intercession of Christ, the Angel of God's presence; and who always appears in the presence of God for his people, bearing on him the names of the children of Israel, to which the twelve shewbread loaves answered. The "table" on which they were set signifies the communion saints have with Christ in his word and ordinances; which are called a feast, of which Christ is the sum and substance; and where, as at a table, he sits and favours them with fellowship with himself; see Pro 9:2 The Jews (q) have an observation upon this text, that it begins with an altar, and ends with a table; and further observe, that, while the temple stood, the altar atoned for a man, but now a man's table atones for him: but this is not a man's table, but the Lord's table; and Christ the sacrifice held forth on this table does indeed atone for a man.

(p) "panis facierum", Exod. xxv. 30. (q) T. Bab. Beracot, fol. 55. 1. Chagiga, fol. 26. 1. Menachot, fol. 97. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The altar of wood - The altar for incense (marginal reference); “altar of gold” (see 1Ki 7:48).

Walls - The corner pieces of the altar, rising into projections called in Exodus horns, here corners.

Table - “table and altar” were convertible terms Mal 1:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Table, or altar of incense, larger than that of Moses, Exodus xxx. 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The altar of incense.

Of wood; so the inward parts were made, and covered with gold, Exo 30:1-10; 1Ki 6:20,22; and from this covering of gold it was called the

golden altar. Three cubits high; one cubit higher than that in the tabernacle of Moses, Exo 30:2.

The length thereof two cubits; as long again as Moses’s altar of incense in the tabernacle.

The corners; the horns framed out of the four posts at each angle on the top of the altar. The sides of this altar, for it was made up on all sides, are here called

the walls thereof, made of wood, but covered with gold.

The table; some say it is spoken of this altar of incense; others say, the angel pointed him to the table of shew-bread, and spake of that.

Before the Lord; in the temple, not in the oracle, or holy of holies: this incense altar was placed without the oracle, as appears from the priests’ offering incense at it by courses, whereas none but the high priest might enter into the holy of holies.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The altar. This was the altar of incense, (Exo_30:1, etc.) which stood in the holy place in contradistinction to the altar of burnt offering, which was located in the outer court. The altar of burnt offering in Solomon"s temple was of brass, (2Ch_4:1) and in the tabernacle of shittim wood; (Exo_27:1) the altar of incense in the tabernacle (Exo_30:1) and in Solomon"s temple (1Ki_7:48) was constructed of wood overlaid with gold, but in this temple only of wood. Plumptre, commenting on this, writes, "Possibly Ezekiel shared the feelings of Daniel, (Dan_9:25) that the rebuilding would be "in troublous times," and did not contemplate an abundance of gold as likely to be the outcome of the scant offerings of an impoverished people." The dimensions of this altar in the tabernacle were two cubits high and one cubit long and broad; in the Solomonic temple, though not stated, they were probably the same as in the tabernacle; in Ezekiel"s temple they were three cubits high, two cubits long (and probably two cubits broad). The corners of the altar were most likely "the horns, or horn-shaped points projecting at the cornets." The length. Ewald, Keil, Smend, and others, after the LXX, change into "base," "stand," or "pedestal," on the ground that the length has been already mentioned, and that one does not usually speak of a length being of wood; but it does not strike one as peculiarly objectionable to say that the altar had corner pieces, a length, and walls (or sides) of wood, meaning thereby to intimate that it was wholly constructed of timber. When the prophet"s attention had been directed to it, the guide who accompanied him observed, This is the table that is before the Lord, not because, as Bottcher conjectured, the altar was regarded as including the table of showbread, but because in the Law the offerings laid upon the altar had been spoken of as the bread of God. (see Lev_26:6, Lev_26:8, Lev_26:17, Lev_26:21, Lev_26:22; and comp.; Mal_1:7) and because in this vision table and altar appear to be used inter-changeably. (see Eze_44:16)

The table that is before the Lord.

There can be no question that by this table Ezekiel intends the altar of incense, which stood in the holy place, but which, on account of its sacredness and value, is mentioned by the author of the Epistle to the Hebrews as part of the furniture of the holy of holies. This altar in the tabernacle was of acacia wood covered with gold; that in the temple of Solomon was of cedar wood covered with the same pure and costly metal. Upon this table was burned, every morning and evening, the incense which represented the devotions of Israel. Upon the day of atonement the horns of the altar of incense were touched with the blood of sacrifice. But as no sacrifice, in the strict meaning of that term, was offered upon it, it seems appropriately designated "the table that is before the Lord." Remembering the symbolical intention of the offering of incense as described in the Apocalypse, we cannot fail to understand by this table the appointment that prayer and praise, as an acceptable offering to God, should ever be presented by the Church through the priestly mediation of the Lord Jesus Christ.

I A SPIRITUAL OFFERING. The costly and fragrant incense had value in the sight of God, as representing the spiritual sacrifices with which he is ever well pleased. Prayer is not only natural to man as a needy and dependent being; it is enjoined by God as an exercise profitable to man and as the wisely ordained means of securing spiritual and promised blessings. Thanksgiving and praise are becoming to those who are ever receiving from Heaven more than they desire or deserve. We are not to understand merely verbal offerings, but those which proceed from a devout, grateful, confiding, and affectionate heart.

II AN APPOINTED OFFERING. In the thirtieth chapter of Exodus we find minute directions concerning the presentation as well as the preparation of incense. This service was not an invention of man; it was prescribed by Divine authority. In the Church it is God"s will that there should be constant presentation of devotion incense and a pure offering." From the altar of Christian hearts such sacrifices are to ascend to heaven. God will be "inquired of" by his people. "Whoso offereth praise glorifieth God.

III AN ACCEPTABLE OFFERING. We have abundant testimony in Scripture to the Lord"s indifference to the merely material gifts of men. If such gifts are not the expression of faith and loyalty, he disdains and rejects them. But, on the other hand, nothing is more clearly revealed in Scripture than the delight of the Supreme in the offering of true and loving and reverent hearts. This is a "sweet-smelling savor" to him.

Vainly we offer each ample oblation, Vainly with gifts would his favor secure; Sweeter by far is the heart"s adoration, Dearer to God are the prayers of the poor.

IV A PERPETUAL OFFERING. Incense was offered by the Jewish priest daily every morning and every evening. Not leas frequent should be the offering of prayer and praise by God"s people-in the Church and in the home, above all in the heart. There is no cessation of God"s favors; there should be no cessation of our thanksgivings. There is no intermission of our needs; there should be no interruption of our prayers. "Pray without ceasing.

V A HEAVENLY OFFERING. It is observable that the one altar mentioned in the Book of the Revelation as existing in the celestial temple is the altar of incense. The purpose of sacrifice is answered and accomplished upon earth. There remains no more offering for sin. In heaven, accordingly, is no altar of sacrifice. But the altar of incense is imperishable. From it ascend immortally the praises and the prayers of the redeemed and glorified. In heaven fellowship with God is never suspended; there harps are never unstrung and voices are never silent. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The altar - Of incense. The corners - The horns framed out of the four posts at each angle on the top of the altar. The walls - The sides. Before the Lord - In the temple, not in the holy of holies.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Altar of Burnt-Offering in the holy place (see Plate III n). "The abrupt style of writing is still continued." The altar wood for the altar was of wood three cubits high; its length, i.e., the expanse of the wall from one corner to the other, was two cubits; the breadth (thickness), which is not expressly mentioned, was the same, because the square form is presupposed from the shape of this altar in the tabernacle and Solomon's temple. Under the term מקצעותיו, its corner-pieces, the horns projecting at the corners, or the horn-shaped points, are probably included, as the simple mention of the corners appears superfluous, and the horns, which were symbolically significant features in the altar, would certainly not have been wanting. There is something strange in the occurrence of וארכוּ before and along with קירות, as the length is already included in the walls, and it would not be appropriately said of the length that it was of wood. ארכוּ is therefore certainly a copyist's error for אדנוּ, ἡ βάσις αὐτοῦ (lxx), its stand or pedestal. The angel describes this altar as the "table which stands before Jehovah" - in perfect harmony with the epithet already applied to the sacrifices in the Pentateuch, the "bread (לחם) of God," though not "because the altar table was intended to combine the old table of shewbread and the altar of incense" (Bttcher). The table of shewbread is not mentioned any more than the candlestick and other portions of the temple furniture. - The altar of burnt-offering stood before Jehovah, i.e., before the entrance into the holy of holies. This leads in Eze 41:23. to the notice of the doors of the sanctuary, the character of which is also described as simply openings (פּתח), since the doorway had been mentioned before. delet דּלת signifies a moveable door, and the plural דּלתות, doors, whether they consist of one leaf or two, i.e., whether they are single or folding doors. Here the דּלתות in Eze 41:23 and Eze 41:24 (לדלתות) are folding doors; on the other hand, the first דּלתות in Eze 41:24 and דּלת ibid. are used for the wings of the door, and מוּסבּות for the swinging portions (leaves) of the separate wings. The meaning is this: the holy place (היכל) and the holy of holies (הקּדשׁ) had two folding doors (i.e., each of these rooms had one). These doors had two wings, and each of these wings, in the one door and in the other, had two reversible door-leaves, so that when going in and out there was no necessity to throw open on every occasion the whole of the wing, which was at least three or four cubits broad. There is no foundation for the objection raised by Kliefoth to the interpretation of להיכל ולקּדשׁ as signifying the holy place and the holy of holies; since he cannot deny that the two words are so used, היכל in Kg1 6:5, Kg1 6:17, Kg1 6:31, Kg1 6:33, and קדשׁ in Lev 16:2-3, etc. And the artificial explanation, "to the temple space, and indeed to the holy place," not only passes without notice the agreement between our verses and Kg1 6:31-34, but gains nothing further than a side door, which does violence to the dignity of the sanctuary, a passage from the side chambers into the holy place, with which Bttcher has presented Solomon's temple. - These doors were ornamented, like the walls, with figures of cherubim and palms. - Other remarks are added in vv. 25b and 26 concerning the porch in front of the holy place. The first is, that on the front of the porch outside there was עב אץ. The only other passage in which the word עב occurs in a similar connection is Kg1 7:6, where it refers to wood-work in front of the Ulam of Solomon's porch of pillars; and it cannot be determined whether it signifies threshold, or moulding, or threshold-mouldings. On the shoulders, i.e., on the right and left side walls of the front porch, there were closed windows and figures of palms. The cherubim were omitted here. - The last words of Eze 41:26 are very obscure. וצלעות הבּ may be taken in connection with the preceding clause, "and on the side-rooms of the temple," as there is no necessity to repeat the preposition in the case of closely continuous clauses (vid., Ewald, 351a); and the side-rooms not only must have had windows, but might also be ornamented with figures of palms. But if the words be taken in this sense, the עבּים must also signify something which presented, like the walls of the porch and of the side chambers, a considerable extent of surface capable of receiving a similar decoration; although nothing definite has hitherto been ascertained with regard to the meaning of the word, and our rendering "beams" makes no pretension to correctness.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The altar was wood Jonathan renders: “Standing for the altar was the table,” i.e., the table is called an altar because nowadays it atones like an altar.

and its corners its legs; and the words “its length,” mentioned in the verse refer to its roof, the main part of the Table.

and its walls its frames.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.