Ezekiel 43:10Meaning & Commentary from the Church Fathers

As you describe the temple and its various features—its entrances, exits, and everything contained within it, along with its commandments and statutes—make sure they understand all requirements, acting in accordance to their provisions. The mark of this house is established upon the mountain, and the boundaries surrounding it denote the holy of holies. The significance of seeing the temple with physical eyes or contemplating its deeper truths in one's heart is that you must convey it such that your listeners can envision it as well.

Josephus notes that those who were commissioned by Jesus, son of another, to survey the earth were geometricians, possessing knowledge of the principles that philosophers now regard as fundamental. Therefore, for the house of Israel—those who spiritually perceive God—a temple is presented, as Ezekiel saw, situated on the height of the mountain. This should not be confused with the structure Solomon built, as described in the Books of Kings and the Chronicles. The former had a different arrangement, size, and notable disparities, being significantly inferior to the temple seen by Ezekiel. Not only did Solomon, the builder, err and provoke God's anger, but he later repented, expressing his remorse in Proverbs, stating, "Afterward I repented; I looked to discipline" (Proverbs 24:32).

The temple revealed to Ezekiel and subsequently to Israel is such that those who envision it within their hearts will abandon not merely some, but all sins, in accordance with the Hebrew, bearing profound regret for their past actions. For those who cease their transgressions will indeed face sorrow for what they have committed. It is greatly beneficial for a sinner to witness the house of God and comprehend its entirety, prompting him to turn away from wrongdoing and desire after it, earnestly proclaiming to the Lord, "Lord, I love the beauty of Your house and the place where Your glory dwells" (Psalm 25:8). Furthermore, with a yearning to reside eternally in the Lord's house, they will declare, "One thing I ask of the Lord; this is what I seek: that I may dwell in the house of the Lord all the days of my life" (Psalm 26:4), as they begin to live for Christ—the essence of life for believers.

The exits and entrances refer to various houses; the exits lead to those outside, while the entrances are facilitated by the teaching of mentors. All aspects of the house, in its entirety, do not merely pertain to the temple's characteristics but also to its furnishings and treasures. All the decrees, ordinances, and laws of the temple should be presented to those who have recognized the weight of their iniquities and have repented of their former deeds. Yet, it is essential to show them that they may observe all that is commanded. Understanding the design of the house and all its distinctions, as written, "In my Father's house are many mansions" (John 14:2), and "Set the boundaries of the nations according to the number of the children of Israel" (Deuteronomy 32:8), holds little value if the commands are not followed.

The temple, along with the divine law of all commandments and the city upon its mount, should be acknowledged as that which cannot be concealed, for "a city set on a hill cannot be hidden" (Matthew 5:14) and "the river of God is full of water" (Psalm 65:9), both clearly indicating the Church. It stands on the most exalted mountain, the site where the prince of Tyre fell (Ezekiel 28), and the entire periphery of this temple is the holy of holies. Within the tabernacle constructed by Moses and the temple established by Solomon, only the innermost area—where the cherubim resided, along with the purification altar and the Ark of the Covenant—was designated as the holy of holies. However, in the temple revealed to Ezekiel, standing prominently on the mount, all boundaries are recognized as the true Holy of Holies. This law of the house refers either to the former structure already discussed or to what shall be expounded upon subsequently.

This raises an important question: Why did the esteemed Moses, directed by God, establish a single place for purification, while the Prophet observes two? It is reasonable to interpret the smaller chamber as a symbol of the larger, for the old covenant serves as a shadow of the new covenant, and that place of cleansing foreshadows our true place of purification, which is found in Christ, as the Apostle affirms: "But God hath purified Him in His blood, in the manifestation of His righteousness." Furthermore, the Prophet notes the distance of four cubits between the two chambers, symbolizing the four Gospels, indicating that in the space between the law and the anticipated blessings, the grace of the Gospel was bestowed upon humankind.

Should those within this temple—those witnessing this newly unveiled sanctuary—be reminded of the ancient call to showcase the temple to the attentive? As we consider this ancient entreaty, “let them cease from their sins”? The sins of the Jewish community, such as indifference to true faith, reliance on paganism, selfishness, excess, injustice, and the oppressive behavior of the powerful towards the vulnerable, along with their disobedience to authority, spiraled into chaos, drawing the eventual and decisive judgment of God. Jerusalem was conquered and laid waste by the Babylonians, Solomon’s temple was destroyed by fire, and the Jewish people were taken captive to Babylon. Their lawful worship ceased; although priests remained, there was no designated and consecrated space for divine service. It is understandable that the sorrow of the Jews escalated to despair; for in previous hardships—famine, war, and plague—they found comfort and hope in the holy temple, a symbol of their bond with God and pathway to atonement. However, when God rejected a sinful people and also turned His back on His sacred dwelling, it seemed as if all hope was lost, and His anger was unyielding. In this dire moment, God brought the prophet Ezekiel among the captives in Babylon, transporting him in spirit to the destroyed Jerusalem; he revealed to him the entire structure of the temple amidst the ruins, detailing its design, dimensions, and the presence of God's glory, and commanded the seer to share this magnificent and reassuring vision with the rest of the Jews, who could not perceive it with normal sight. “But you, son of man, show the house of Israel the temple.” This means informing the house of Israel that the temple of God is not completely obliterated; it is visible in spirit, despite its physical absence from the eyes; its hidden form persists over the ruins; its arrangement, measurements, and directives exist, particularly as preparations are made to construct a new temple. Hence, there is hope for the Jews to become God’s people once more because God will not establish a temple that is desolate. “Show the house of Jezreel the temple.” Those who hear this may think it does not apply to them. They may argue that they are not Jews, and have not suffered, through sin, the loss of a temple; rather, they are blessed to witness the temple, achieved through piety and sanctified by divine grace. I acknowledge the grace of God evident in your efforts, rejoice with you, and call for continued blessings from God. However, let us not rush to conclusions. You will soon recognize the truth applicable to the Jews: “Show the temple,” says the Lord, “and let them cease from their transgressions.” Show the temple, yet not merely out of curiosity or solely for comfort, but so that this sight may produce a profound and decisive impact: “that they may cease from their sins.” O Lord, “reproving, and punishing, and teaching, and converting, as a shepherd of His flock” (Sir. 18:13)! Can the vision of Your temple truly wield such healing and redemptive power? Can it aid those steeped in sin, so “that they may cease from their sins”? Oh, if only You would instruct us in how to utilize this remedy effectively for our correction and improvement—as we often find ourselves failing to recognize how we fall into sin, old or new! There is no doubt that many share this sentiment, revealing that the message of divine revelation we discuss does not concern solely the Jews, but can significantly impact anyone who has transgressed against God. Therefore, pay close attention. The vision of the new temple revealed to the Jews by the prophet must inevitably remind them of the original temple constructed by Solomon and the immutable fate that befell it. God confirmed this fate when, after the temple was built and consecrated, He instructed Solomon in a vision: “But if you and your children turn away from Me and do not keep My commandments and decrees—I will remove My presence from this temple, which I have consecrated to My name” (1 Kings 9:6-7). The Jews learned of this certainty through painful experience, witnessing the temple’s destruction by the Babylonians. God emphasizes this when He tells Ezekiel, “Show the house of Israel the temple,” meaning “Show the house of Israel the image of the new temple,” and thus prompt them to reflect on the destiny of the former temple, which is built upon eternal truth and must also govern the new temple's fate. The Jews should contemplate what actions they ought to take. If the vision of the new temple is appealing to them, they must strive to uphold the temple. If they are to safeguard the temple, they must remember that sins led to the temple's destruction. If they recognize that sins lead to destruction, then they must cease to be architects of the temple’s ruin. “Show the house of Jezreel the temple, and let them cease from their sins.” You see how powerfully the vision of the temple urges the Jews to abandon their sins. But, dear Christians, does not the vision of the new temple convey the same message to us? The Lord of our Christian temple, the Lord of this unique sanctuary, is indeed the same God who originally erected the Jewish temple in His wisdom, sanctified it by His grace, and, in response to sin, twice allowed it to fall into desolation. True, in the Christian temple, the God revealed primarily before the ancient Jews is the God of compassion and grace through His only begotten Son, Jesus Christ, the Savior of sinners; yet has He ceased—can the eternal ever cease—to also be “the God of justice”? Thus, does the tragic fate of the first temple not extend to all temples until the end of time? Is there not an admonition and a protective decree from the Most High regarding this newly consecrated sanctuary: “But if you and your children turn away from Me and do not keep My commandments, I will reject this temple which I have consecrated to My name,” either through visible abandonment and desecration or by the invisible withdrawal of blessing, obscuring the grace and power of the sanctuary? And does this not implicitly bring forth the exhortation, “Show the temple, and let them cease from their sins”? Let the builders of the temple be cautious not to become its destroyers. Let those who take comfort in the gracious vision of the temple be vigilant against anything that might lead them to forfeit this perception of grace. “Let them cease from their sins.” Will someone say, “I desire to turn away from my sins, but I do not know how to achieve this”? No problem. Allow me to present to you one of the clearest means by which this can be learned: the temple. For, in addition to glorifying God, the temple serves to lead humans away from sin and towards virtue. Do not the prophetic and apostolic texts read here convey this message? Do not the sacred hymns sung within teach this? Do not the examples of the saints presented regularly here instruct this? Come, reflect, and you will grow wise. I show you the temple, that you may turn away from your transgressions. Will another declare, “I wish to cease from sin, yet I lack the strength to break free”? I do not dispute this acknowledgment; rather, I hasten to unveil for you a close and accessible vault of spiritual strength. This sanctuary is the temple. What can surpass the power of the Word of God, through which all things were created and are sustained? Here, that Word operates. What can be more potent than prayer, which rises high and reaches the Most High? Here it resides, as though in its home, for the temple is, as scripture states, “the house of prayer” (Luke 19:46). What could be more beneficial than the presence of our Lord Jesus Christ, who “came into the world to save sinners” (1 Tim. 1:15)? He is spiritually present here according to His unwavering promise: “Where two or three are gathered together in My name, there I am in their midst” (Matthew 18:20) and more tangibly, in His pure body, broken for us for the forgiveness of sins, and in His holy blood, shed for us for the remission of our wrongdoings. What are the sacraments celebrated here but channels of divine grace, triumphant over malevolence, and favorable towards righteousness—veiled visibly, yet revealed invisibly; contained for the discerning mind, disclosed for the believing heart, concealed for the inattentive and unrepentant, and revealed to the genuinely repentant and striving for change? Come, be cleansed, purified, strengthened, and you will conquer evil and succeed in righteousness. I show you the temple, that you may cease from your sins. “Behold, a voice from the temple speaks to me, and the man,” that is, the angel, “stands near me” (Ezekiel 43:6), declares the hidden witness of the temple. If our eyes, brothers and sisters of this holy house, could be opened to perceive the mysteries, we would see in this temple the angels entering with us, ministering alongside us, as messengers “to minister for those who will inherit salvation” (Hebrews 1:14). What do you think those pure and faithful servants of God say when they observe us in the temple—distracted, unpurified, negligent in prayer, not partaking of the sacraments, clinging to worldly concerns, and not loathing sin in its entirety? Are they not astonished by our lackadaisical attitude? They might wonder, why should these individuals benefit from a holy temple if they disregard their own sanctification? Is it merely to serve as a testament to their negligence, leading them towards bitter condemnation for failing to use such nearby and accessible means to salvation? “Son of man, show this new house of Jezreel the temple, and let them cease from their sins.” As far as my humble capacity allows, I have revealed to you, brethren, the temple as a means and assistance for sanctification. May the grace of God, now resting here and flowing from this place, empower you, should any of you still linger in sin, to abandon your careless lifestyle and establish yourselves in piety and virtue, so you may thrive within the body of Christ, and each of you embody the living Church of God, wherein the Spirit of God dwells and shall dwell forevermore. Amen.