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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.
(Verse 15 and following) And one ram from the flock of two hundred, from those that nourish Israel, for a sacrifice, and for a burnt offering, and for peace offerings, to make atonement for them, says the Lord God. The whole population of the land shall be held accountable for these first fruits to the prince in Israel. And the prince shall have burnt offerings, and sacrifice, and drink offerings for the festivals, and for the new moons, and for the Sabbaths, and for all the appointed feasts of the house of Israel. He himself will make a sacrifice for sin, and a burnt offering, and peace offerings, to make atonement for the house of Israel. As mentioned above, a certain portion of those things that are offered, both dry and liquid measures, should be offered to the prince. Now he holds the same order of firstfruits in regard to animals: that one of the flock of two hundred rams should be commanded to be offered, which nourishes Israel, as a sacrifice and burnt offering, and peace offering, to make atonement for the people of Israel, says the Lord God. What we have interpreted, regarding what nourishes Israel, is written in Hebrew as Memmasce(), which Aquila and Symmachus interpret as 'from the waters', and the Septuagint and Theodotion interpret as 'from the reservoirs'. The former refers to irrigation, while the latter refers to canals or pools, indicating that the firstfruits of the prince should only be nourished in irrigation systems. And just as we read in previous passages that a sixtieth part should be offered to the prince from what is attached and subject to measurement, now a two-hundredth part of animals is commanded to be offered. And by such commands of the law, the entire people are subject to offering to the leader or prince, so that through him, burnt offerings, sacrifices, and libations may be offered for the people and the house of God may be exonerated. From which it must be noted that just as the people owe the offering of first fruits to the ruler, so the ruler owes the offering of victims to the people, whom, according to the trope, we can understand to be none other than the Lord Savior. It is he who receives a ram for the two hundred animals, or as the Hebrew word more significantly indicates, the sustenance that can be referred not specifically to the ram but to all animals, and he receives the animal or ram that has been nourished in fertile places, namely the holy Scriptures, and he can say, 'The Lord is my shepherd, I shall not want; he has set me in a place of pasture, he has nourished me by the waters of refreshment' (Psalm 22:1-2). These were the irrigated, or rather, these were the canals, to which Jacob led his livestock, so that they could drink and conceive in them, and according to the color of the rods, they would produce offspring for the Lord (Gen. 30). As for sacrifice, that is θυσία in Greek, Aquila and Symmachus interpret it as gift: which in Hebrew is called Manaa (), and properly does not pertain to the offering, but to those things which are offered in sacrifice, such as flour, porridge, and oil. But a Holocaust is what is entirely offered to God and is consumed by sacred fire. Pacifica, when we are reconciled to God; and the Apostle speaks for us: We beseech you in Christ, be reconciled to God (2 Corinthians 5:20). And in another place: God was in Christ, reconciling the world to Himself (ibid., 19). Now this ruler, to whom the first fruits are offered, is also a king: as is demonstrated on the title of the cross with Hebrew, Greek, and Latin letters. And when the Jews insisted that the triumphal title be removed, the crowd of the Gentiles responded to Pilate: What I have written, I have written (John 19:22). Under the prince, he says, they will be. The dignity of the priesthood should be bestowed beautifully, to which it is subject; so that it knows that it must offer sacrifices and libations that are offered from wine ((or smoke)) for the people in all solemnities: both on the kalends, that is, the first day of the month, and on the sabbaths: when darkness covers everything, the beginning of the lunar light is: and on the rest of the sabbaths: so that it may indeed make atonement for sin, to cleanse the house of Israel, which is the Church of the living God, a pillar and foundation of truth. For this is the house of the living God, and the house of Israel, which is in need of the expiation of its sins.
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SUMMARY
Ezekiel 45:16 presents a pivotal command within Ezekiel's visionary blueprint for a restored Israel, declaring the universal obligation of "all the people of the land" to provide a consecrated "oblation" for the "prince." This divine directive underscores the collective responsibility of the community to support the spiritual and administrative leadership, ensuring the continuous and pure functioning of the future temple's sacrificial system and the maintenance of divine order and holiness in the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 45:16 employs several literary devices to convey its profound message. The primary device is Prescriptive Language, evident in the direct, imperative tone of "shall give," which functions as a divine command, establishing a non-negotiable obligation for the people. This highlights the authoritative and divinely ordained nature of the temple's operational system. Emphasis is powerfully achieved through the phrase "All the people of the land," which stresses the universal participation required, underscoring that the responsibility for sustaining sacred worship is not confined to a priestly class or the prince alone, but extends to the entire community. Furthermore, the "oblation" itself serves as Symbolism, representing the people's dedication, obedience, and active participation in the restored covenant relationship with God. It symbolizes their material and spiritual commitment to maintaining the holiness and order of the future kingdom, reflecting a willing heart of devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:16 deeply embeds the theological principle of communal responsibility in worship and the support of spiritual leadership, a theme resonant throughout biblical history. The "oblation" signifies more than just a material contribution; it represents the people's active participation in the covenant, their recognition of God's sovereignty, and their commitment to the purity of His worship. This verse portrays an ideal future where the entire community willingly contributes to the maintenance of God's house and the facilitation of atonement, ensuring that the means of corporate worship are continuously available and properly administered. It underscores that true spiritual health requires a collective effort, where both leaders and congregants play their divinely appointed roles in a harmonious system of devotion, fostering a community wholly consecrated to God.
REFLECTION AND APPLICATION
While Ezekiel's temple vision is highly symbolic and prophetic, pointing to a future era of perfected worship, the underlying principles of communal support for spiritual leadership and active participation in the work of God remain profoundly relevant for believers today. This verse challenges us to consider our role in sustaining the spiritual health and mission of the church. Just as the people in Ezekiel's vision were to provide for the temple services, believers are called to contribute their resources—time, talents, and finances—to the advancement of the Gospel and the ministries that build up God's kingdom. It reminds us that our faith is not merely an individual pursuit but a corporate journey, requiring collective effort to ensure that the means for corporate worship, discipleship, and outreach are available and maintained. This involves honoring and providing for those whom God has called to lead and serve, enabling them to fulfill their divine mandates without hindrance. Ultimately, Ezekiel 45:16 calls us to a willing and active participation in God's ongoing work, reflecting a heart aligned with His desire for order, righteousness, and holiness within His people, demonstrating our shared commitment to His purposes.
Questions for Reflection
FAQ
Who is the "prince" in Ezekiel's vision, and why is he distinguished from a king?
Answer: The "prince" (Hebrew nâsîyʼ) in Ezekiel's temple vision is a unique figure, distinct from the kings of pre-exilic Israel. He is not depicted as wielding political power or engaging in warfare, nor does he come from the priestly line of Levi. Instead, his primary role is administrative and spiritual, focused on providing the communal sacrifices for the people and maintaining the purity and order of worship within the visionary temple. This distinction likely reflects a divine intention for a future, ideal kingdom where spiritual leadership is paramount, and the failures of past kings (who often defiled the temple and led the people into idolatry, as seen in 2 Kings 21) are avoided. He acts as a steward of the sacred, facilitating the people's worship rather than ruling over them in a conventional monarchy.
What is the "oblation" mentioned in this verse, and what was its purpose?
Answer: The "oblation" (Hebrew tᵉrûwmâh) refers to a specific, consecrated contribution from the people, meticulously detailed in Ezekiel 45:13-15. These contributions consist of fixed measures of grain, oil, and sheep. The purpose of this oblation was to provide the necessary resources for the "prince" to offer the regular burnt offerings, grain offerings, and peace offerings on behalf of the entire community. This system ensured that the public sacrificial rituals, which were central to the worship and atonement process in the temple, could be continuously maintained, signifying the people's collective participation in and support for the sacred order established by God.
Is Ezekiel's temple vision, including this verse, meant to be interpreted literally or symbolically?
Answer: The interpretation of Ezekiel's temple vision is a complex and debated topic among scholars. Some interpret it as a literal blueprint for a future, physical temple that will be built during a millennial kingdom, with all its details being precisely fulfilled. Others view it as primarily symbolic, representing an idealized picture of God's perfect order, holiness, and restored relationship with His people, fulfilled spiritually in the church or ultimately in the new heavens and new earth. A third perspective sees it as a combination, with some elements being literal and others symbolic. Regardless of the precise interpretation, the underlying theological principles of divine order, communal responsibility, and the centrality of worship remain profound and applicable, pointing to God's ultimate desire for a people fully consecrated to Him.
CHRIST-CENTERED FULFILLMENT
Ezekiel 45:16, with its emphasis on the communal oblation for the prince to facilitate worship, finds its ultimate Christ-centered fulfillment in profound ways. The "prince" in Ezekiel's vision, a leader distinct from the kings and priests, who provides for the people's sacrifices, powerfully foreshadows Jesus Christ. Christ is the true and eternal "Prince" – the Prince of Peace, the Ruler of God's people, and the Prince of Life. He is not merely a facilitator of sacrifices but is Himself the ultimate and perfect "oblation," the Lamb of God who takes away the sin of the world. His single, perfect sacrifice on the cross (as described in Hebrews 9:26-28) superseded all Old Testament offerings, fulfilling their purpose once and for all. Furthermore, the "all the people of the land" who give the oblation are now, in the new covenant, the church—the body of Christ. We no longer offer material sacrifices for atonement, but we are called to offer "spiritual sacrifices" (as exhorted in 1 Peter 2:5)—our lives, our praise, our service, and our resources—as an act of worship and stewardship. This communal offering supports Christ's ongoing work in the world through His church, enabling the spread of the Gospel and the building up of His kingdom. The meticulous order and purity of worship envisioned in Ezekiel's temple are fully realized in Christ, who has made us holy and blameless before God (as affirmed in Colossians 1:22), establishing a new and living way to approach God through His blood (as taught in Hebrews 10:19-22). Thus, Ezekiel 45:16 points to the glorious reality that in Christ, both the perfect sacrifice and the perfect worshipping community are fully realized.