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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 18 and following) Thus says the Lord God: In the first month, on the first day of the month, you shall take a young bull without blemish, and you shall purify the sanctuary. The priest shall take some of the blood of the sin offering and put it on the doorposts of the house, and on the four corners of the ledge of the altar, and on the doorposts of the gate of the inner court. So you shall do on the seventh day of the month for everyone who has sinned inadvertently and been deceived by error, and you shall make atonement for the house. In the first month, on the fourteenth day of the month, there shall be a solemn feast for you: for seven days you shall eat unleavened bread. And on that day the prince shall make a sin offering for himself and for all the people of the land, a young bull. And during the seven-day feast he shall offer a burnt offering to the Lord: seven young bulls and seven spotless rams each day for seven days, and a male goat for a sin offering each day. And for each young bull he shall offer a hin of oil, and for each ram he shall offer a hin of oil, and for each male goat he shall offer a measurement of oil. In the seventh month, on the fifteenth day of the month, during the feast, he shall perform as mentioned above for seven days: both for sin and for burnt offering, and in sacrifice and in oil. I have included the entire passage so as not to disturb the reader's mind by dividing it into individual parts. And first, we must speak of the variety of interpretations. Where we have interpreted, at the four corners of the altar's base. The Septuagint translated it as on the four corners of the temple and on the altar. And where we said 'for each and every one who is ignorant and deceived by error,' they put 'for the ignorant and for the little one.' In that same place where we said 'the offering of an ephah for a calf and an ephah for a ram,' and 'a hin of oil for each ephah,' their edition holds 'the offering and cooking of a calf and the cooking of a ram you shall give, and the cooking of oil.' And in the final verse where we said 'in the sacrifice and in the oil,' they said 'as in the manna, as in the oil.' In the first month and on the first day of the month (no doubt, Nisan signifies) you shall take a calf from the cattle: not one that is raised in the house, but one that is from the cattle, that is, from the flock and a larger number. On the seventh day of the same month: these two solemnities, that is, the first day of the first month, and the seventh of the same, are not found in the Mosaic law. But the fourteenth day of the month, on which the Passover is celebrated, and Moses commanded to be observed, when we eat unleavened bread for seven days. But the fourth solemnity, of which he says: On the fifteenth day of the seventh month, in the solemnity (Exod. XII), and the rest, seems to me to signify the scenopegia, which he has placed here without a name. So let us run through each [topic] and briefly discuss what seems to us [to be relevant]. There are spiritual celebrations, and the Apostle teaches: Therefore let no one pass judgement on you in questions of food and drink or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come (Colossians 2:16). And thus God speaks through Isaiah: I cannot endure solemn assemblies with iniquity. Your new moons and your appointed feasts my soul hates (Isaiah 1:13). It is clear that whoever despises the Jewish feasts loves his own, namely the Sabbath that was left to the people of God. Let us see what has been given to us by God, and let us speak, not in the learned words of human wisdom, but in the teaching of the Spirit, comparing spiritual things with spiritual things. In the present age, which is under the power of the evil one, we cannot see good days, but in the new age: of which days the Holy Spirit sings in the Mosaic song: Remember the days of old: understand the years of generations upon generations (Deut. XXXII, 7). Of which (things) even the Holy One spoke in the psalm: In the night my heart meditated (Ps. LXXVI, 7). And again: And I have kept eternal years in my mind, and have meditated (Ibid., 6). Whoever does not understand this, let him answer how he can explain what Isaiah prophesies about the future and the new age: There shall be a month from month to month, and a Sabbath from Sabbath, and all flesh shall come to worship the Lord (Isa. LXVI, 23): when true worshippers shall not worship on Mount Gerizim or in Jerusalem, but in spirit and truth (John. IV); when there shall be a new heaven and a new earth, and all creation shall be freed from the bondage of corruption, unto the liberty of the sons of God, and the sun shall receive light seven times brighter, and the moon shall be compared to the sun (Rom. VIII, Isa. LXV). For we have come to Mount Zion, which is interpreted as the lookout, and to the city of the living God, the heavenly Jerusalem, and to the thousands of angels in festive gathering. Concerning this feast, another prophet speaks: What will you do on the days of the assembly and on the days of the Lord's solemnity? (Hosea 9:5). This is what is also said elsewhere: Celebrate, O Judah, your festivities; fulfill your vows (Numbers 1:15). Therefore, if we have learned spiritual solemnities, we will subsequently be taught spiritual sacrifices. A calf is taken from the herd, or a bull, as Symmachus interpreted, free and not burdened by any yoke, that is, the burden of sins, and spotless: who did not commit sin, nor was deceit found in his mouth, a young calf, carrying horns and hooves: so that in him the sanctuary may be cleansed and atoned. And the priest will take, he says, from his blood which will be for the sin of all: who is called in other words the lamb in Exodus, and in the Gospel, John the Baptist saying: Behold the Lamb of God, who takes away the sins of the world (John 1:29). But the blood itself is precious, in which we are redeemed in the passion of the Lord and Savior; in whose flesh we are nourished, and in whose blood we are made to drink; by which the four corners of the altar of the Temple, which Theodotius placed, the Hebrew word itself, Azara (), or the Temple, as the LXX translated it, are touched, so that the house and the altar may be sanctified. For all the elements of the world are sanctified by this blood, so that when someone has been purified and cleansed, they may enter the gate of the inner court and be able to know the secrets of the Lord and subsequently come to the seventh day of the first month, and attain rest, and offer a sacrifice to the Lord for both ignorance, of which David speaks: The sins of my youth and my ignorances do not remember (Ps. 24:7), and for the child who, when he reaches the measure of a perfect man, will destroy those things which are childish and speak with confidence: When I was a child, I spoke as a child, I understood as a child (2 Cor. 13:11). Whether it is for the one who has been deceived by error, and not so much by will, as by the opinion of good, he has sinned. But when the two solemnities of the first month are completed, that is, the first day and its seventh, he comes to the fourteenth day of the month, in which the solemnity of Easter is: of which it is written: For Christ our Pasch is sacrificed (I Cor. V, 7). Then we eat unleavened bread for seven days in rest and security of all things, when we eat the bread of sincerity and truth, destroying the leaven of malice and wickedness, our prince offering all these things for us, and first for himself. For he assumed the human body and, through sin, destroyed sin; he who suffers for us and bears our weaknesses. Then, for his own house, as is written in the Septuagint, but not in the Hebrew, that is, for the Church, and for all the people of the earth, that is, for the entire human race. For the Savior is the Savior of all men, especially of the faithful, and he is the one who offers forgiveness for our sins; and not only for ours but for the whole world. But a calf is offered for the whole people of the earth, and for the seven remaining days of the Lord's Passion, seven calves and seven unblemished rams are offered daily, so that they may be consumed as a burnt offering and in the Lord's fire. And there are seven calves and seven rams, which symbolize the Lord's Passion, so that they may imitate the true calf and the true ram, and the blood of the martyrs may purify the sins of the whole world for seven days. And a goat of the goats is also offered for sin daily, specifically for seven days. And it must be observed more diligently that in the sacrifice of the calf, and the ram, and the hin of oil, the offerings which are commanded by the Law are made. But in the offering of the goat, neither the hin nor the preparation (as the Septuagint has rendered it) is mentioned, which they have interpreted as referring to the hin, that is, to the preparation. But the hin of oil, which is a fixed measure, as we have already said, is used in the sacrifice of the calf and the ram, so that we may be able to receive the nourishment of eternal light, and the rest from labor, and the health from weariness, after the propitiation of sins. In the seventh month also, on the fifteenth day of the month, that is, the Feast of Tabernacles, the same order of offerings and sacrifices is to be observed, both for sin and burnt offerings, and in the sacrifice, and in the oil, so that we may obtain the Lord's festival, the darkness being banished and the light of the oil rising: and that we may have brighter solemnities, in which all sins are forgiven.
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SUMMARY
Ezekiel 45:20 describes a vital, recurring purification ritual within the visionary temple, mandated for the seventh day of each month. This ceremony is specifically designed to atone for sins committed unintentionally or out of ignorance, thereby purifying and reconciling the sanctuary itself. It profoundly underscores the meticulous attention to holiness and purity required for God's dwelling place, ensuring its ongoing sanctity and fitness for divine presence amidst the human propensity for defilement.
CONTEXT
Literary Context: This verse is intricately woven into the final, highly detailed section of the book of Ezekiel (chapters 40-48), which presents a visionary blueprint for a new temple, its priesthood, and the reordering of the land of Israel. Specifically, Ezekiel 45 meticulously outlines the sacred portions of land, the responsibilities of the prince, and various sacrificial offerings. Verses 18-20 concentrate on the purification of the sanctuary itself, emphasizing that ceremonial cleansing is not a singular event but a continuous, recurring necessity. The mention of the "seventh day of the month" in this verse complements the purification ritual described for the first day of the first month in Ezekiel 45:18-19, indicating a perpetual need to address defilement, even that which arises from unintentional human error, to maintain the absolute holiness of God's dwelling place. The recurring nature of these rituals highlights the pervasive impact of human imperfection on sacred space.
Historical & Cultural Context: Ezekiel prophesied during the Babylonian exile (6th century BCE), a period of profound national trauma, spiritual introspection, and a deep sense of loss regarding the destroyed Jerusalem temple. The elaborate vision of a new temple offered the exiled Israelites immense hope and a renewed understanding of God's enduring presence and future restoration. The detailed purity laws presented in Ezekiel reflect a significant continuity with earlier Mosaic legislation (e.g., Leviticus), yet they are presented in a heightened, idealized form, emphasizing an even greater standard of holiness. The meticulousness of these rituals underscores the Israelite understanding of God's absolute holiness and the imperative of maintaining a pristine environment for His presence, particularly in stark contrast to the defilement of the previous temple that led directly to the exile. The concept of unintentional sin was well-established in Israelite law, distinguishing it from deliberate rebellion and providing a means of atonement, thereby underscoring God's mercy and provision for human frailty.
Key Themes: Ezekiel 45:20 contributes significantly to several overarching themes within the book and broader biblical theology. The primary theme is Sanctuary Purification, emphasizing the absolute necessity of holiness for God's dwelling place and the ongoing rituals required to maintain it. This reflects God's demand for purity in all aspects of worship and life, a concept deeply rooted in the Mosaic Law as seen in Leviticus 16. Another crucial theme is Atonement for Unintentional Sin, as the verse specifically addresses those who "erreth" (sin unintentionally) and "simple" (those who act out of ignorance or naivety). This demonstrates God's gracious provision for human weakness and sins committed without deliberate rebellion, distinguishing them from high-handed transgressions (compare Numbers 15:27-31). The Divine Order and Ritual theme is evident in the precise instructions, underscoring the orderly and specific nature of God's requirements for worship, ensuring His presence is maintained through proper observance. Finally, the purpose of these rituals—to "reconcile the house"—highlights the theme of Reconciliation and Holiness, signifying the act of purifying the sanctuary to remove defilement and restore its sacred state, making it perpetually fit for God's holy presence among His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound message. Prescriptive Language is dominant throughout Ezekiel 40-48, with meticulously detailed instructions and commands for the temple's construction, rituals, and administration. This precise, almost architectural, language underscores the divine authority behind the vision and the absolute necessity of adherence to God's holy standards. Symbolism is also profoundly present; the temple itself is a powerful symbol of God's presence and holiness among His people, and the purification rituals are symbolic acts that ritually cleanse the sacred space from the defilement of sin. The repeated emphasis on cleansing and atonement for unintentional sin also serves as a form of Repetition or Emphasis, reinforcing the critical importance of purity for maintaining the divine-human relationship and the sanctity of the dwelling place of God. Furthermore, the contrast between the first-day and seventh-day purification rituals creates a sense of Progression or Continuity, highlighting that holiness is not a static state but a dynamic, ongoing process requiring constant vigilance and divine provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 45:20 profoundly illustrates God's unwavering demand for holiness, particularly where His presence dwells. The recurring need for sanctuary purification, even for unintentional sins, highlights the pervasive nature of human sinfulness and its defiling effect on sacred space. This vision, given during the exile, served as a divine promise of future restoration and a renewed covenant relationship, emphasizing that a holy God requires a holy people and a holy dwelling. The provision for unintentional sins reveals God's mercy and His desire to maintain fellowship with His people, even in their weakness, by providing a means of atonement. It points to the foundational biblical truth that sin, in all its forms, necessitates a covering or purging to restore purity and relationship. This passage underscores that human imperfection constantly threatens divine presence, necessitating a divinely ordained means of reconciliation.
REFLECTION AND APPLICATION
Ezekiel 45:20, though set in a visionary temple context, offers profound spiritual lessons for believers today. It reminds us that God's standard of holiness is absolute and that even our unintentional shortcomings or "simple" errors can hinder our fellowship with Him. This verse cultivates a posture of humility, prompting us to acknowledge that we are prone to sin, even without conscious malice, and that we constantly need divine grace and cleansing. It encourages a deeper awareness of our spiritual state and a reliance on God's provision for purification. While we no longer offer animal sacrifices in a physical temple, the principle of seeking reconciliation and purity remains vitally important for those who are now the temple of the Holy Spirit. It calls us to regularly examine our hearts, confess our known and unknown sins, and continually draw near to the source of all cleansing, Jesus Christ. This passage fosters a longing for greater conformity to Christ's holiness, recognizing that our lives, as temples of the Holy Spirit, must be continually purified and dedicated to God, reflecting His perfect character in an imperfect world.
Questions for Reflection
FAQ
Why is the "seventh day of the month" specified for this purification ritual?
Answer: The specification of the "seventh day of the month" (H7651, shebaʻ for seventh; H2320, chôdesh for month) in Ezekiel 45:20 indicates a regular, recurring purification ritual, distinct from the initial, more comprehensive cleansing on the first day of the first month (as mentioned in Ezekiel 45:18). This recurring ritual underscores the continuous defilement that could accumulate from human presence and activity, even from unintentional sins. The number seven often signifies completeness or perfection in biblical numerology, suggesting that this monthly purification was essential for maintaining the sanctuary's perfect state of holiness throughout the year, ensuring it remained perpetually fit for God's dwelling. It highlights the meticulous and ongoing nature of purity required in God's presence, reflecting the constant need for atonement in a fallen world.
What is the theological distinction between "erreth" and "simple" in this verse, and why are both addressed?
Answer: The terms "erreth" (H7686, shâgâh') and "simple" (H6612, pᵉthîy') both refer to types of unintentional sin, but with slightly different nuances. "Erreth" typically denotes a sin committed by mistake, inadvertence, or straying from the right path without deliberate intent. It implies an error due to a momentary lapse or oversight, where one deviates from the correct course of action. "Simple," on the other hand, refers to someone who is naive, foolish, or easily misled, whose sin might stem from ignorance, lack of discernment, or an undeveloped understanding rather than a specific error in action. Such individuals are susceptible to being led astray or committing errors due to their undeveloped understanding or lack of awareness. Both are addressed because they represent different facets of human imperfection and the various ways in which individuals can unknowingly defile sacred space or violate God's standards. God's provision for both categories demonstrates His comprehensive mercy, acknowledging that sin can arise from various forms of human frailty, not just willful rebellion, and that all sin, regardless of intent, requires atonement to maintain holiness.
How does this verse's emphasis on purifying the "house" relate to the broader biblical understanding of atonement?
Answer: Ezekiel 45:20's instruction to "reconcile the house" (H3722, kâphar' for reconcile; H1004, bayith for house) is deeply connected to the broader biblical understanding of atonement. The Hebrew word kâphar is the root of "Yom Kippur," the Day of Atonement, and fundamentally means "to cover," "to purge," or "to make propitiation." In this context, it signifies the ritual act of cleansing the temple from defilement caused by the sins of the people, making it pure and acceptable for God's presence. This concept is foundational to the Old Testament sacrificial system, where blood sacrifices were offered to atone for sins and cleanse impurities, thereby restoring a right relationship between God and His people (e.g., Leviticus 17:11). The need to purify the physical "house" foreshadows the ultimate spiritual purification of God's people and the world, accomplished through the perfect sacrifice of Christ, who truly "reconciles" humanity to God. It highlights that sin creates a barrier that only a divine act of covering and cleansing can remove.
CHRIST-CENTERED FULFILLMENT
Ezekiel 45:20, with its meticulous focus on purifying the visionary temple from unintentional sin to "reconcile the house," finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The earthly temple, even in its idealized form, could only be reconciled through repeated rituals and animal sacrifices, which merely covered sin and had to be continually performed. This highlighted the persistent defilement caused by human sin and the inherent limitations of the Old Covenant system. However, Jesus, as the true and ultimate Lamb of God, who takes away the sin of the world, offered Himself as the perfect, once-for-all sacrifice, not only for intentional sins but also for the "unintentional" or "simple" errors that continually plague humanity. The author of Hebrews powerfully argues that Christ entered the true, heavenly sanctuary, not with the blood of goats and calves, but with His own blood, thereby securing an eternal redemption. His atoning work on the cross perfectly "reconciled" not just a physical house, but all of creation and humanity to God, cleansing us from every sin and impurity (compare Colossians 1:20). Through faith in Him, believers become living temples of the Holy Spirit, indwelt by God Himself, and are continually purified by His grace, no longer requiring monthly rituals but resting in the complete and sufficient work of our Great High Priest, who ever lives to intercede for us.