TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 45:13–25. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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 45:14 meticulously outlines a divine regulation for the offering of oil within the visionary temple, specifying a precise quantity: a tenth part of a bath of oil to be contributed from every cor (or homer) of produce. This particular instruction is part of an extensive series of ordinances for the future sanctuary, underscoring God's demand for exactness, holiness, and proper stewardship in the worship and sustenance of His divinely ordained system. It highlights the non-negotiable nature of God's standards for His people's approach to Him.
Context
Literary Context
This verse is situated within the climactic final section of the book of Ezekiel (chapters 40-48), which presents the prophet's elaborate vision of a new temple, its intricate worship protocols, and the re-allotment of the land. Following earlier visions of judgment and subsequent promises of restoration, this section serves as a detailed blueprint for an idealized, future Israelite community centered around a purified sanctuary. Specifically, chapters 45 and 46 delineate the various offerings, the land designated for the prince and priests, and the prescribed festivals and sacrifices. Ezekiel 45:14 is not an isolated command but one of numerous precise regulations governing the offerings, following instructions for grain and new wine, thereby demonstrating a comprehensive divine plan for the sustenance of the temple service and the maintenance of its holiness. The meticulous detail emphasizes the divine origin and non-negotiable nature of these future worship practices.
Historical & Cultural Context
Ezekiel delivered his prophecies during the Babylonian exile (597-538 BC), a period of profound national crisis marked by the destruction of the first temple in Jerusalem (586 BC) and the cessation of organized worship. This traumatic experience left the exiles questioning God's presence and their future. Ezekiel's visionary temple provided a powerful message of hope and divine continuity, assuring them that God's glory would return to a purified people and a meticulously ordered sanctuary. The regulations concerning measurements and offerings, including oil, draw upon familiar practices from the Mosaic Law (e.g., the use of oil in grain offerings in Leviticus 2), but they are presented with specific quantities and within a renewed covenantal framework. Oil itself was an indispensable commodity in ancient Israel, used for food, illumination (lamps in the tabernacle/temple, as seen in Exodus 27:20-21), anointing of priests, kings, and prophets, and medicinal purposes. It often symbolized blessing, divine provision, and the presence or empowerment of the Holy Spirit.
Key Themes
Ezekiel 45:14 significantly contributes to several overarching themes within Ezekiel's grand vision of restoration. Foremost is the theme of Divine Order and Holiness. The precise measurements and unyielding regulations underscore God's meticulous concern for how His people approach Him. Worship is not left to human discretion but must conform to divine standards, thereby preserving the sanctity of the sanctuary and the people. This echoes the pervasive theme of holiness found throughout the Pentateuch, epitomized by God's call for His people to "be holy, for I am holy" (Leviticus 11:44-45). Secondly, the verse highlights Stewardship and Provision. The requirement for the people to contribute from their agricultural produce to sustain the temple and its services reinforces the principle that all provision originates from God, and a portion is to be returned to Him in worship and support of His work. This concept is deeply rooted in biblical tradition, from Abraham's tithe in Genesis 14:20 to the detailed tithing laws in Numbers 18. Lastly, the emphasis on the Restoration of Worship is paramount. After the devastating exile and the destruction of the temple, this vision provides a detailed pathway for renewed, purified worship, ensuring proper atonement and communion with God in the future, a central message of hope and renewal in the latter half of Ezekiel, powerfully illustrated by the vision of the dry bones in Ezekiel 37.
Exposition and Analysis
Key Word Analysis
This term denotes an "enactment," "decree," "law," or "statute." It signifies something appointed, fixed, or prescribed by divine authority. In Ezekiel 45:14, its use underscores that the regulation concerning oil is not a mere suggestion but a binding, divinely mandated requirement for the operation of the visionary temple. It highlights the non-negotiable nature of God's instructions for worship and the meticulous order He demands from His people.
This is a specific Hebrew liquid measure, roughly equivalent to 5.8 gallons or 22 liters. Its repeated mention in the verse, alongside "cor" and "homer," emphasizes the precise quantitative requirements for the oil offering. The "bath of oil" refers to the standard unit of liquid measure for the oil itself, from which a specific portion is to be offered. This precision reflects the divine demand for exactness in all matters of worship.
This word literally means "a tenth" or "tithe." Its inclusion here specifies the exact proportion of oil to be offered. This concept of a "tenth" is deeply rooted in biblical tradition as a principle of giving back to God, signifying recognition of His ownership and provision, and supporting the sacred service. Here, it applies specifically to a measured portion of oil from a larger yield of produce, ensuring a consistent and divinely prescribed contribution.
Verse Breakdown
"Concerning the ordinance of oil, the bath of oil,"
This opening phrase immediately establishes the subject of the divine regulation: a specific, divinely mandated decree ("ordinance") pertaining to oil. The repetition of "oil" and the mention of "the bath of oil" focuses the reader on the liquid measure of this essential commodity, setting the stage for the precise quantities that follow. It emphasizes the importance of oil within the temple's operations.
"[ye shall offer] the tenth part of a bath out of the cor,"
This clause provides the core instruction for the people. They are commanded to contribute ("ye shall offer") a specific proportion – "the tenth part of a bath" – of oil. This offering is to be derived "out of the cor," indicating that for every "cor" (a dry measure) of produce, a corresponding amount of oil is required. This directly links the oil offering to the agricultural yield, reinforcing the principle of giving from one's abundance and the firstfruits of the land.
"which is an homer of ten baths; for ten baths are an homer:"
This final clause serves as a crucial clarification and conversion of the units of measurement. It explicitly states the equivalence between a "cor" (a dry measure) and a "homer" (also a dry measure, often used interchangeably with cor), and then further defines this dry measure in terms of liquid measures: a homer is equivalent to ten baths. This precise conversion ensures there is no ambiguity regarding the required quantity of oil, reinforcing the divine demand for exactness and order in all matters of worship and contribution to the sanctuary.
Literary Devices
Ezekiel 45:14 is characterized by Legalistic Language and a Prescriptive Style, which are hallmarks of the entire visionary temple section in Ezekiel. The verse functions as a direct command, meticulously outlining specific requirements with no room for ambiguity regarding the quantity of the offering. The pervasive use of precise numerical values and units of measurement (bath, cor, homer, tenth part) demonstrates Exactitude and Specificity, highlighting God's demand for meticulous adherence to His instructions. There is also an element of Repetition ("bath of oil," "ten baths are an homer") which serves to clarify and emphasize the precise relationship between the different units of measure, ensuring the reader fully grasps the required proportion and the divine insistence on order. This detailed, almost architectural, precision in language underscores the divine origin and non-negotiable nature of these ordinances for the future community.
Theological and Thematic Connections
Ezekiel 45:14, with its precise regulation for oil offerings, connects deeply to the broader biblical themes of divine sovereignty, human stewardship, and the very nature of worship. The meticulous instructions underscore God's ultimate ownership of all resources and His inherent right to prescribe how a portion is to be returned to Him for the maintenance of His sanctuary and service. This echoes the enduring principles of tithing and firstfruits found throughout the Old Testament, where giving was profoundly an act of worship, dependence, and obedience, acknowledging God as the supreme source of all blessing and provision. The oil itself, frequently symbolic of anointing, light, and sustenance, points to the essential elements required for the proper functioning of sacred space and ritual, highlighting the need for divine provision and spiritual enablement in all expressions of worship.
Reflection and Application
While the specific, literal regulations of Ezekiel's visionary temple are not directly enacted by believers today, the underlying principles embedded in Ezekiel 45:14 remain profoundly relevant for our spiritual lives and practices. The command for precise and proportionate giving reminds us that our worship and service to God should be marked by intentionality, excellence, and generosity, rather than by casual or haphazard efforts. It challenges us to thoughtfully consider what "tenth part" of our resources—be it financial, time, talents, or even our deepest affections—we are dedicating to the Lord and His kingdom work. Just as the oil was an essential commodity for the temple's functions, our contributions, offered with a willing and obedient heart, are vital for the flourishing of the church, the sustenance of ministry, and the global spread of the Gospel. This verse calls us to a disciplined and joyful stewardship, recognizing that everything we possess is a gracious gift from God, and our giving is a tangible, worshipful expression of our gratitude and unwavering trust in His continued provision.
Questions for Reflection
FAQ
What is the significance of oil in biblical worship, and why is it specifically mentioned here?
Oil held multifaceted significance in biblical worship and daily life. It was a staple food, fuel for lamps (e.g., the menorah in the tabernacle, as described in Exodus 27:20-21), and an agent for anointing priests, kings, and prophets, symbolizing consecration, divine appointment, and the impartation of the Holy Spirit (e.g., 1 Samuel 16:13). In Ezekiel 45:14, the oil is specified as a required offering, likely for the illumination of the visionary temple and potentially for anointing or other sacrificial rituals. Its inclusion underscores its essential role in maintaining the sacred space and its services, symbolizing light, sustenance, and divine presence, all of which are critical for proper and sanctified worship.
Are the measurements (bath, cor, homer) literal, and how do they relate to each other?
Yes, the measurements are literal ancient Hebrew units of volume, reflecting the precision demanded by God for His worship. A "bath" (H1324) was a liquid measure, approximately 5.8 gallons or 22 liters. A "cor" (H3734) and a "homer" (H2563) were equivalent dry measures, each roughly 6.5 bushels or 220 liters. Ezekiel 45:14 explicitly clarifies their relationship for this specific offering: "which is an homer of ten baths; for ten baths are an homer." This means that one homer (or cor) of dry produce was volumetrically equivalent to ten baths of liquid. The instruction to offer "the tenth part of a bath out of the cor" therefore means that for every cor of produce harvested, one-tenth of a bath of oil was to be contributed. This precise ratio ensured a consistent and substantial supply of oil for the temple's ongoing needs, demonstrating God's meticulous planning.
Christ-Centered Fulfillment
Ezekiel 45:14, with its meticulous regulation for oil offerings within a visionary temple, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament sacrificial system, including specific offerings like oil, served as a prophetic shadow, pointing forward to the perfect and complete provision for sin and the true means of communion with God. Jesus, as the ultimate Lamb of God who takes away the sin of the world, offered Himself as the one perfect and sufficient sacrifice, rendering all subsequent animal or material offerings obsolete and eternally effective (as powerfully affirmed in Hebrews 10:10-14). Furthermore, the oil, frequently symbolizing the Holy Spirit, points directly to Christ as the one who baptizes believers with the Spirit (Matthew 3:11). Through His finished work on the cross and His resurrection, believers are now indwelt by the Holy Spirit, becoming living temples where God Himself resides (1 Corinthians 6:19). The precise "ordinance" of oil in Ezekiel highlights the divine standard for approaching God, a standard perfectly met by Christ's impeccable obedience and righteousness. We no longer offer physical oil, but we are called to offer our very lives as "living sacrifices, holy and pleasing to God" (Romans 12:1), empowered and anointed by the Spirit. We are now to shine as lights in the world (Matthew 5:14-16) because the true Light, Jesus Christ, has come into the world and illuminates every person (John 8:12).