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Commentary on Ezekiel 45 verses 13–25
Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness.
I. It is required that they offer an oblation to the Lord out of what they have (Eze 45:13): All the people of the land must give an oblation, Eze 45:16. As God's tenants, they must pay a quit-rent to their great landlord. They had offered an oblation out of their real estates (Eze 45:1), a holy portion of their land; now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Psa 50:9. No; it is but an oblation; we only offer it to him; the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good.
II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled: - 1. Out of their corn they were to offer a sixtieth part; out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, Eze 45:13. 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation; out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, Eze 45:14. This was given to the altar; for in eery meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200; that was the smallest proportion of all, Eze 45:15. But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace; but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment.
III. This oblation must be given for the prince in Israel, Eze 45:16. Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince; every private person shall bring his oblation, to be offered with that of the prince; for it follows (Eze 45:17). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables; and it is a happy thing when those that are above others in power and dignity go before them in the service of God.
IV. Some particular solemnities are here appointed.
1.Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses; it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary (Eze 45:18), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court (Eze 45:19), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing; that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future; and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, Ch2 29:17. They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to eat the passover, an ordinance which, of all Old Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, Eze 45:20. And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple; he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Num 15:30. By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also.
2.The passover was to be religiously observed at the time appointed, Eze 45:21. Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day (Eze 45:22) and a kid of the goats every other day (Eze 45:23), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, Eze 45:23, Eze 45:24.
3.The feast of tabernacles; that is spoken of next (Eze 45:25), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin; they were therefore often repeated, not only every year, but every feast, every day of the feast, because they could not make the comers thereunto perfect, Heb 10:1, Heb 10:3. See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it.
And these are the firstfruits that you shall offer: one-sixth of an ephah of wheat, and one-sixth of an ephah of barley. The measure of oil: a bath of oil is one-tenth of a cor; and ten baths make one cor, for ten baths fill a cor. And these are the firstfruits that you shall separate: one-sixth of a measure of wheat, and one-sixth of an ephah of barley, and a prescribed measure of oil, a cotyle, which is a tenth of a cor; and ten cotyles make one measure, for ten cotyles are a cor. And here, in the 70th edition, all the names of the measurements were changed and confused, so that it is not possible to understand what is being said. For those who had previously called the measure "ephi" and the measure "bato," they now call them "choenica" and "gomor" for the measure "coro." And for the measure "siclo" they now call it "appendiculum," and here they put the measure "ephi" for the measure "coro," now called "gomor," and sometimes even "corum." And in the measurement of oil, instead of "bato," they use the term "κοτύλην," that is, "cyathum." Therefore, let us first say, according to the letter, that the "δεκάδα" (or "δεκάδας"), that is, the tenth part of all fruits, was to be given to the people of Leviticus according to the law. Again, from the tithes themselves, the Levites, that is, the lower order of ministers, gave tithes to the priests, and this is what is called the second tithe. There were also other tithes, which each person from the people of Israel set aside in their own barns to eat when they went to the temple in the city of Jerusalem, and in the vestibule of the temple, and the priests and Levites were invited to feasts. There were also other tithes, which were given to the poor, and these are called the poor tithe in Greek. But the first fruits that they offered from the crops were not defined by a specific number, but left to the discretion of the offerers. And we have received a tradition from the Hebrews, not commanded by law but established by the decision of the teachers: the one who had a lot gave a fortieth part to the priests, the one who had little gave a sixtieth part. Between the fortieth and the sixtieth part, they were allowed to offer whatever they wanted. Therefore, what was left doubtful in the Pentateuch is specifically defined here because of the greed of the priests, so that they do not demand more from the people in the offering of the first fruits, that is, that they offer a sixtieth part of what is produced from the land. For if a kor, which in Hebrew is called a homer, and is called a gomor by the Septuagint, holds thirty modii, both in dry and liquid commodities; and if an ephah and bath, as we have said before, is the tenth part of a kor, it is commanded that the sixth part of an ephah and bath be given to the priests in the offering of first-fruits, which is half a modius out of three, and it is clearly computed that the priests ought to receive the sixtieth part of the first-fruits. Let this be enough for now, to understand and hear the literal and Hebrew truth. Now let us turn to spiritual understanding, in which we must first seek to discern: Honor the Lord with your righteous labors, and give Him the fruits of your righteousness, so that your storehouses may be filled with grain, and your vats may overflow with wine (Prov. III, 9); so that after you have offered the firstfruits of your labors and virtues, and have said: Behold, I have brought you the firstfruits of the fruits of the land that you have given me, O Lord; may you deserve to hear: Blessed are you in the city, and blessed are you in the field; blessed are the fruit of your womb, and the produce of your land, and the offspring of your livestock (Deut. XXVIII, 3), and the rest, and may you possess, according to the Apostle (Ephes. I), every spiritual blessing in the heavenly places in Christ: for whatever you have, do not consider it to be of your own virtue, but of His mercy, who gave the fruits. And if indeed we have such knowledge of the Scriptures, that we may unfold and teach mystical things, and instruct men, that is, rational animals, we offer the first fruits of our grain. But if after the anagoge, we follow only the pure history, which can nourish the simple, according to what is written: You will save men and animals, Lord (Ps. 35:7), we offer the first fruits of our barley, which Isaac sowed, but in a foreign land, and it brought him a hundredfold (Gen. 26). He who gives firstfruits of barley can say: The Lord feeds me, and nothing shall I lack, in a place of pasture He has placed me: He has led me up on the waters of refreshment (Ps. 23:1-2). But he who feeds rational beings turns the sentiment, and says: You have prepared in my sight a table against those who trouble me. And after he has offered firstfruits of oil and wine, he joins in and speaks: You have fattened my head with oil, and your chalice which inebriates, how brilliant it is, that oil which is most pure without sediment, is prepared for the lamp of the Lord. The one who prepares this, his face will be exhilarated with oil; with the oil of exultation, with which Christ is anointed before His companions; and he will be like a fruitful olive tree in the house of God (Psalm 51:10). And with that wine which flows abundantly from the true vine in the winepresses of the Savior, as the Lord says: I am the vine, and you are the branches, my Father is the vinedresser (John 15:5). Concerning these winepresses, we read three psalms, the eighth, the eightieth, and the eighty-third, which all refer to the sacraments of the Church. And indeed, in the old law, there were no measures and no fixed number: for God did not give the spirit in measure. However, in the second building of the temple that is contained in the prophecy of Ezekiel, there is a definite measure, that is, the number sixty, by which the world is completed, as it is said to us: 'With the measure you measure, it will be measured to you' (Matt. VII, 2).
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SUMMARY
Ezekiel 45:13 meticulously outlines a specific regulation for the sacred grain offerings to be presented by the people in the visionary temple and land. This divine instruction details the precise quantities of wheat and barley required as a "heave offering" or "oblation," underscoring God's demand for meticulous order, economic justice, and faithful stewardship in the restored community's worship and daily life. It emphasizes the principle of integrity and proportionality in contributions to the sanctuary, reflecting a broader commitment to righteousness in all transactions.
CONTEXT
Literary Context: This verse is intricately woven into the fabric of Ezekiel's profound "Temple Vision," spanning Ezekiel 40-48. Following the detailed architectural blueprints for the new temple (chapters Ezekiel 40-Ezekiel 43) and the specific regulations for its priesthood and worship (chapter Ezekiel 44), Ezekiel transitions in chapter Ezekiel 45 to the sacred portions of land, the role of the prince, and the required offerings from the people. Specifically, Ezekiel 45:1-8 outlines the precise allocation of holy land for the sanctuary, priests, Levites, and the city, ensuring a dedicated space for divine presence and service. Verses Ezekiel 45:9-12 immediately precede our verse, establishing foundational principles of justice and righteous standards for weights and measures, thereby setting the stage for the specific offering amounts. The regulations for the prince's offerings continue directly after in Ezekiel 45:14-17, demonstrating a comprehensive and interconnected system of worship and governance.
Historical & Cultural Context: Ezekiel's prophecy was delivered during the traumatic period of the Babylonian exile (597-538 BC), a time of profound national despair and spiritual introspection for the Israelites. The elaborate vision of a restored temple and land served as a powerful message of hope and divine faithfulness, promising a future where God's presence would return to a purified and obedient people. The meticulous details, including precise measurements for offerings, reflect the highly structured nature of ancient Near Eastern cultic practices and the paramount importance of strict adherence to divine law in worship. Grain offerings (often referred to as minchah) were a common and essential form of worship in ancient Israel, symbolizing the dedication of the fruits of the land and acknowledging God as the ultimate provider and sustainer. The emphasis on standardized, just weights and measures was critically important in a society where economic transactions were frequently prone to fraud and exploitation, as explicitly condemned in Mosaic Law (e.g., Deuteronomy 25:13-16) and prophetic denunciations (e.g., Proverbs 11:1). This visionary blueprint, therefore, not only prescribed future worship but also served as a profound critique of Israel's past failures in justice, integrity, and faithful stewardship.
Key Themes: This verse significantly contributes to several overarching themes within Ezekiel's prophecy and the broader biblical narrative. The theme of Divine Order and Holiness is paramount, as the precise measurements underscore God's demand for exactness, purity, and intentionality in worship, standing in stark contrast to the chaotic, idolatrous, and unrighteous practices that led to the exile. It powerfully reinforces the idea that true worship is not arbitrary but follows divine prescription, reflecting God's own holy character. Closely connected to this is Economic Justice and Integrity, as the stipulated measures ensure fairness in contributions and reflect a righteous society where exploitation and dishonesty are absent. This aligns perfectly with the pervasive call for social justice found throughout the prophetic books, exemplified by passages like Amos 5:24. Furthermore, the offering of staple crops like wheat and barley highlights Stewardship and Acknowledgment of Divine Provision, reminding the people that their very sustenance comes from God. A portion is to be returned to Him as an act of gratitude, obedience, and worship, echoing the foundational principles of firstfruits offerings found in passages such as Deuteronomy 26:1-11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 45:13 primarily employs Precision and Legalistic Detail as its key literary devices. The meticulous enumeration of specific measurements ("the sixth part of an ephah of an homer") for both wheat and barley is not merely descriptive but profoundly prescriptive, reflecting a divine insistence on exactness in worship and unwavering economic integrity. This Quantitative Specificity serves to underscore the absolute nature of God's commands and the exceptionally high standards of righteousness expected in the restored community. The verse also functions as a Metonymy, where the specific grain offering stands for the broader principle of righteous living and unwavering adherence to divine law in all aspects of life, including economic transactions, communal responsibilities, and overall stewardship. The deliberate Repetition of the precise phrase "the sixth part of an ephah of an homer" for both wheat and barley powerfully emphasizes the consistency, fairness, and non-negotiable nature of the divine requirement, reinforcing the pervasive theme of justice and order within God's covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:13, with its precise regulations for grain offerings, profoundly highlights God's unwavering demand for order, justice, and integrity within His covenant community. The meticulous measurements are not arbitrary bureaucratic details but reflect a divine blueprint for a society where economic fairness and faithful stewardship are intrinsically linked to genuine worship. This emphasis on proportional giving from staple crops underscores the foundational theological truth that all provision comes from God, and a designated portion is to be returned to Him as an act of acknowledgment, gratitude, and obedience. It teaches that true worship extends far beyond mere ritual to encompass ethical conduct in daily life, ensuring that even economic transactions are governed by divine standards of righteousness. This visionary instruction anticipates a future where the people's relationship with God is characterized by complete obedience and unwavering righteousness, perfectly reflecting His holy and just character.
REFLECTION AND APPLICATION
While the specific grain offerings of Ezekiel 45:13 are part of a visionary temple system no longer literally practiced, the underlying principles remain profoundly relevant and transformative for contemporary believers. This verse calls us to a life characterized by intentionality, precision, and integrity in our giving and stewardship. It challenges us to consider that our contributions to God's work—whether financial resources, precious time, or unique talents—should be offered with a spirit of meticulousness and faithfulness, recognizing that God is worthy of our very best and that our giving reflects our profound trust in His sovereign provision. Furthermore, the emphasis on just weights and measures extends far beyond ancient markets to all our economic dealings, urging us to conduct business, manage personal finances, and interact with others with unwavering honesty, fairness, and transparency. Our worship, therefore, is not confined to sacred spaces or formal services but permeates every aspect of our lives, transforming our daily decisions and actions into living acts of devotion that profoundly reflect God's order, righteousness, and justice in a world often marked by imprecision, dishonesty, and injustice.
Questions for Reflection
FAQ
What is the significance of the specific measurements ("sixth part of an ephah of an homer") in Ezekiel 45:13?
Answer: The precise measurements are profoundly significant, underscoring God's demand for meticulousness, order, and justice in the offerings and, by extension, in all aspects of the restored community's life. An "ephah" was a standard dry measure (approximately 22 liters or 0.6 bushels), and a "homer" was a larger unit, equivalent to ten ephahs (approximately 220 liters or 6 bushels). Therefore, "the sixth part of an ephah of an homer" precisely equates to 1/60th of a homer (calculated as 1/6 of an ephah, which is 1/6 * 1/10 of a homer). This exact fraction highlights several crucial points:
How does this Old Testament regulation apply to New Testament believers?
Answer: While New Testament believers are not bound by the ceremonial law of grain offerings, the profound principles embedded in Ezekiel 45:13 remain profoundly relevant and applicable. The verse teaches us about:
CHRIST-CENTERED FULFILLMENT
Ezekiel 45:13, with its precise demands for grain offerings, points forward with profound theological significance to the ultimate fulfillment found in Jesus Christ, who perfectly embodies and surpasses the principles of divine order, justice, and perfect offering. While the Old Testament offerings were mere shadows and types of a greater reality, Christ is the very substance to which they pointed. He is the perfect oblation, the "Lamb of God who takes away the sin of the world" (John 1:29), whose sacrifice was not a partial measure or a temporary atonement but a complete, once-for-all offering that perfectly and eternally satisfied divine justice and holiness (Hebrews 10:10). The meticulousness of the Old Testament law, including these precise measurements, underscores the absolute holiness of God and the inherent impossibility of fallen human beings perfectly meeting His righteous standards through their own efforts or imperfect offerings. This profound inability highlights our desperate need for a perfect mediator and a spotless sacrifice. Jesus, in His earthly life, perfectly fulfilled every jot and tittle of the law, demonstrating absolute righteousness, integrity, and obedience to the Father's will (Matthew 5:17). Through His atoning work on the cross, believers are now made righteous in Him and are enabled to offer themselves as "living sacrifices" (Romans 12:1), not through grain, but through lives transformed by His grace, characterized by spiritual integrity, justice, and wholehearted devotion, empowered by the indwelling Holy Spirit. The vision of a perfectly ordered temple and righteous offerings in Ezekiel ultimately finds its glorious reality in Christ, who is the true temple (John 2:19-21), and in the church, His body, which is continually being built on Him as the cornerstone (Ephesians 2:20-22) to be a spiritual house offering spiritual sacrifices acceptable to God through Him.