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 46:1–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Whether the rules for public worship here laid down were designed to be observed, even in those things wherein they differed from the law of Moses, and were so observed under the second temple, is not certain; we find not in the history of that latter part of the Jewish church that they governed themselves in their worship by these ordinances, as one would think they should have done, but only by law of Moses, looking upon this then in the next age after as mystical, and not literal. We may observe, in these verses,
I.That the place of worship was fixed, and rules were given concerning that, both to prince and people.
1.The east gate, which was kept shut at other times, was to be opened on the sabbath days, on the moons (Eze 46:1), and whenever the prince offered a voluntary offering, Eze 46:12. Of the keeping of this gate ordinarily shut we read before (Eze 44:2); whereas the other gates of the court were opened every day, this was opened only on high days and on special occasions, when it was opened for the prince, who was to go in by the way of the porch of that gate, Eze 46:2, Eze 46:8. Some think he went in with the priests and Levites into the inner court (for into that court this gate was the entrance), and they observe that magistrates and ministers should join forces, and go the same way, hand in hand, in promoting the service of God. But it should rather seem that he did not go through the gate (as the glory of the Lord had done), though it was open, but he went by the way of the porch of the gate, stood at the post of the gate, and worshipped at the threshold of the gate (Eze 46:2), where he had a full view of the priests' performances at the altar, and signified his concurrence in them, for himself and for the people of the land, that stood behind him at the door of that gate, Eze 46:3. Thus must every prince show himself to be of David's mind, who would very willingly be a door-keeper in the house of his God, and, as the word there is, lie at the threshold, Psa 84:10. Note, The greatest of men are less than the least of the ordinances of God. Even princes themselves, when they draw near to God, must worship with reverence and godly fear, owning that even they are unworthy to approach to him. But Christ is our prince, whom God causes to draw near and approach to him, Jer 30:21.
2.As to the north gate and south gate, by which they entered into the court of the people (not into the inner court), there was this rule given, that whoever came in at the north gate should go out at the south gate, and whoever came in at the south gate should go out at the north gate, Eze 46:9. Some think this was to prevent thrusting and jostling one another; for God is the God of order, and not of confusion. We may suppose that they came in at the gate that was next their own houses, but, when they went away, God would have them go out at that gate which would lead them the furthest way about, that they might have time for meditation; being thereby obliged to go a great way round the sanctuary, they might have an opportunity to consider the palaces of it, and, if they improved their time well in fetching this circuit, they would call it the nearest way home. Some observe that this may remind us, in the service of God, to be still pressing forward (Phi 3:13) and not to look back, and, in our attendance upon ordinances, not to go back as we came, but more holy, and heavenly, and spiritual.
3.It is appointed that the people shall worship at the door of the east gate, where the prince does, he at the head and they attending him, both on the sabbath and on the new moons (Eze 46:3), and that, when they come in and go out, the prince shall be in the midst of them, Eze 46:10. Note, Great men should, by their constant and reverent attendance on God in public worship, give a good example to their inferiors, both engaging them and encouraging them to do likewise. It is a very graceful becoming thing for persons of quality to go to church with their servants, and tenants, and poor neighbours about them, and to behave themselves there with an air of seriousness and devotion; and those who thus honour God with their honour he will delight to honour.
II.That the ordinances of worship were fixed.
Though the prince is supposed himself to be a very hearty zealous friend to the sanctuary, yet it is not left to him, no, not in concert with the priests, to appoint what sacrifices shall be offered, but God himself appoints them; for it is his prerogative to institute the rites and ceremonies of religious worship.
1.Every morning, as duly as the morning came, they must offer a lamb for a burnt-offering, Eze 46:13. It is strange that no mention is made of the evening sacrifice; but Christ having come, and having offered himself now in the end of the world (Heb 9:26), we are to look upon him as the evening sacrifice, about the time of the offering up of which he died.
2.On the sabbath days, whereas by the law of Moses four lambs were to be offered (Num 28:9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (Eze 46:4), to intimate how much we should abound in sabbath work, now in gospel-time, and what plenty of the spiritual sacrifices of prayer and praise we should offer up to God on that day; and, if with such sacrifice God is well-pleased, surely we have a great deal of reason to be so.
3.On the new moons, in the beginning of their months, there was over and above the usual sabbath-sacrifices the additional offering of a young bullock, Eze 46:6. Those who do much for God and their souls, statedly and constantly, must yet, upon some occasions, do still more.
4.All the sacrifices were to be without blemish; so Christ, the great sacrifice, was (Pe1 1:19), and so Christians, who are to present themselves to God as living sacrifices, should aim and endeavour to be - blameless, and harmless, and without rebuke.
5.All the sacrifices were to have their meat-offerings annexed to them, for so the law of Moses had appointed, to show what a good table God keeps in his house and that we ought to honour him with the fruit of our ground as well as with the fruit of our cattle, because in both he has blessed us, Duet. Eze 28:4. In the beginning, Cain offered the one and Abel the other. Some observe that the meat-offerings here are much larger in proportion than they were by the law of Moses. Then the proportion was three tenth-deals to a bullock, and two to a ram (so many tenth parts of an ephah) and half a hin of oil at the most (Num 15:6-9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (p. 7), which intimates that under the gospel, the great atoning sacrifice having been offered, these unbloody sacrifices shall be more abounded in; or, in general, it intimates that as now, under the gospel, God abounds in the gifts of his grace to us, more than under the law, so we should abound in the returns of praise and duty to him. But it is observable that in the meat-offering for the lambs the prince is allowed to offer as he shall be able to give (Eze 46:5, Eze 46:7, Eze 46:11), as his hand shall attain unto. Note, Princess themselves must spend as they can afford; and even in that which is laid out in works of piety God expects and requires but that we should do according to our ability, every man as God has prepared him, Co1 16:2. God has not made us to serve with an offering (Isa 43:23), but considers our frame and state. Yet this will not countenance those who pretend a disability that is not real, or those who by their extravagances in other things disable themselves to do the good they should. And we find those praised who, in an extraordinary case of charity, went not only to their power, but beyond their power.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 46—Verses 1 onwards). Thus says the Lord God: The gate of the inner court that faces east will be closed for six days, during which work is being done; but on the Sabbath day it will be opened, and also on the day of the new moon it will be opened. And the prince shall enter through the vestibule of the outer gate, and shall stand at the threshold of the gate. The priests shall offer his burnt offering and his peace offerings, and he shall worship at the threshold of the gate and then leave. But the gate shall not be closed until evening. And the people of the land shall worship at the entrance of that gate on the Sabbaths and on the new moons before the Lord. The prince shall offer on the Sabbaths, as a burnt offering to the Lord, six unblemished lambs and an unblemished ram, and a grain offering of an ephah for the ram. And for the lambs, whatever his hand gives as a sacrifice, and a hin of oil for each ephah. On the new moons, he shall offer an unblemished bull from the herd, and six lambs and rams shall be unblemished. And one ephah for a young bull, and one ephah for a ram shall he make a sacrifice: and with every ephah there shall be a hin of oil. Where we have translated ephah, which is a tenth part of an ephah, they have rendered it πέμμα, which in our language means a measure of volume. And where we have said sacrifice, they have used the Hebrew word Manaa, which Aquila translated as gift or sacrifice, and Theodotion translated as sacrifice. And meanwhile, before we discuss what these things mean, the very words of Scripture must be explained paraphrastically. 'The gate,' it says, 'of the inner court shall be closed for six days, as it is written: Six days you shall work and do all your works (Exod. XXIII, 12); and it shall not be any gate, but the one facing the East, where the sun of justice rises. Moreover, on the Sabbath day, that is, on the seventh day, which is a day of rest, it shall be opened each week, and again, when thirty days are complete, which is the end of one month and the beginning of another, that is, on the day of the calends, it shall be opened, so that what the seventh day has as a privilege in the week, the beginning of the month may have as a privilege as well.' But why it is opened on the seventh day, and on the first day of the month, the inner gate of the atrium facing the East will be explained in the following discourse. And the prince will enter, he says, through the path of the outer gate of the atrium: and he will stand at the threshold of the inner gate of the atrium, which faces the East: and he will not enter the inner atrium, but while he is standing there, other priests will make a burnt offering for him, which offering Symmachus interpreted as a holocaust: and peace offerings, or those pertaining to salvation, so that after the offering of the prince has been consumed by the holy fire, and the leader has been reconciled with God, then he may be able to worship on the threshold of the inner gate of the atrium where he stood, and he may exit. What then? Will the gate be immediately closed after the departure of the prince? By no means, but it will be open until evening, so that after the prince, all the people of the land may worship in front of that gate; they shall worship on the Sabbaths and the first days of the month when the gate is opened. And because he had said before: 'The priests shall make his burnt offering and his peace offerings,' and he had not indicated the number of burnt offerings, now he adds: 'On the Sabbaths, the prince shall offer this burnt offering to the Lord.' However, it is offered not by itself, but by the priests, of whom it is written: 'And the priests shall offer its burnt offering and its peace offerings: six flawless male lambs, and one flawless ram; and the sacrifice of the ram shall be measured by an ephah, which in Hebrew is called an Epha (). And the sacrifice that his hands who offer it are able to offer shall be six lambs; and for each ephah, the measure of oil shall be a hin, which is called in Hebrew a hin. But on the first day of the month, which is the day of the new moon, it shall have a greater privilege than the Sabbath, and a calf shall be offered from the herd, or a flawless bull.' The rest, that is, six spotless lambs and one spotless ram, and their sacrifices, shall possess the ritual of the Sabbath: only in this way, that just as in the ram the same amount of flour and oil is offered as a sacrifice, so it should be offered in the calf. These things are stated for the sake of clarity: now, with the Lord's gift, let us unlock the spiritual meaning. But when we have come to the seventh day, that is, the Sabbath, on which eternal rest is, or to the day of the Kalends, when after a blind night and horrible darkness, the beginning of light is, the Eastern gate is opened to us: and if any of us, by the merits of virtues, shall have attained to the name and dignity of leader by the way of the porch of the outer gate, that is, by the labours of this world: and shall enter the gate of the Church, which is as yet placed in earthly boundaries: it shall enter not the inner court, for this is written in the present place; but it shall stand at the threshold of the inner gate, and abide in it. But if the prince does not enter the inner atrium in the present Scripture, but stands at its threshold, there is no doubt that now we see and know in part; and not yet revealed, we contemplate the glory of the Lord. Finally, with the prince standing at the threshold of the gate of the inner atrium, the other priests, to whom this duty is delegated (whom we can understand as angelic virtues), will make a burnt offering and peace offerings on behalf of him. For we are born of the mercy of God, and every creature is unclean in comparison to the Creator, and must be cleansed by divine fire, as the lips of the prophet Isaiah were cleansed, so that after receiving peace through sacrifice, he may then stand at the threshold and worship the almighty God, and acknowledge his unworthiness to enter the inner court, and immediately enter. After the first person has exited, the inner gate of the court will not be closed until evening of this age, but will remain open so that the people of the earth may come to the door and worship him. Not at all times, but when they have rested from sins and the darkness of faith has been dispelled, and they have received the light of knowledge. But this very burnt offering that the prince offers through the priests on the Sabbath day is concluded with six unblemished lambs; namely, for the six days in which we work in the world, and a flawless ram, which is the leader of the flock; so that through each ram it may be offered in sacrifice an ephah, that is, a tenth part of a measure. In the sacrifice of the six lambs, a certain measure is not specified: but whatever amount the hand of the one offering has given, that is, according to the quality and measure of the works (Matthew 25). But he shall offer a hin of oil for each ephah, that is, the oil which the five virgins prepared for themselves, so that he may anoint the flour or mix it, and every offering of God may be full of the light of truth and the face of the one offering the oil may be brightened. But on the day of the kalends, that is, the thirtieth day, when the firstborn and the Levites are numbered in the Law, apart from all of Israel, of whom we have spoken above, an unblemished calf from the herd is offered, about which we discussed more fully in the previous chapter, and six lambs, and unblemished rams, and whatever is offered on the Sabbaths, so that we may attain eternal rest and deserve to hear: 'Well done, good servant, because you have been faithful in a few things, I will set you over many, enter into the rest of your Lord' (Matthew 25:21; Luke 19:17); and not only arrive at the gate of the inner courtyard, but also be able to enter its innermost parts, and possess it by work: 'Planted in the house of the Lord, they will flourish in the courts of our God' (Psalm 92:14).
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Summary
Ezekiel 46:1 presents a precise divine mandate concerning the East Gate of the inner court within the visionary temple, stipulating its closure during the six working days and its opening on the Sabbath and the day of the New Moon. These meticulously detailed instructions underscore God's absolute sovereignty over access to His sacred presence, emphasizing the distinct holiness of specific times for worship and communion within the restored Israelite community, thereby establishing a divinely ordained order for approaching the divine.
Context
Literary Context
Ezekiel 46:1 is situated within the latter, climactic section of Ezekiel's prophecy (chapters 40-48), which provides a visionary blueprint for a new temple, its surrounding precincts, and the intricate regulations governing worship within it. This grand vision commences with the prophet being transported to a very high mountain where he is shown the detailed architecture of a future temple complex (e.g., Ezekiel 40:1-4). The East Gate, specifically mentioned here, gains profound significance earlier in the vision when the glory of the Lord returns to the temple through this very entrance (Ezekiel 43:1-5). Following detailed instructions regarding the priesthood and Levites (chapter 44) and the sacred land divisions (chapter 45), chapter 46 continues to articulate the specific offerings and gate regulations, particularly for the prince, further emphasizing the divine order and the sanctity of access to God's presence in this eschatological temple.
Historical & Cultural Context
Ezekiel delivered these prophecies during the Babylonian exile (circa 593-571 BC), a period marked by profound national and spiritual desolation for the Israelites. Their temple lay in ruins, their land was occupied, and their monarchy had fallen. In this context of despair, Ezekiel's detailed temple vision served as a potent message of hope and future restoration, offering a tangible promise of God's renewed presence among His people. The regulations concerning the Sabbath and New Moon were deeply ingrained in Israelite religious life, originating from the Mosaic Law. The Sabbath commandment (e.g., Exodus 20:8-11) established a weekly day of rest and worship, while New Moon observances (e.g., Numbers 28:11-15) marked the beginning of each month with special sacrifices and communal gatherings. These were divinely appointed times for drawing near to God. The specific focus on the East Gate, historically significant and often associated with royal entry in the First Temple, takes on renewed importance in Ezekiel's vision, pointing to a divinely ordained protocol for the future prince and the people's sacred access.
Key Themes
This verse significantly contributes to several overarching themes within Ezekiel's temple vision. Firstly, it underscores Divine Order and Holiness, illustrating God's meticulous design for worship and the sacred space. Every detail, down to the access of a specific gate, is divinely ordained, reinforcing the absolute sanctity of God's presence and the necessity of approaching Him on His terms. Secondly, it highlights the Sanctity of Sacred Times, particularly the Sabbath and New Moon, which are explicitly set apart from "working days" as special occasions for communal worship and divine encounter. This echoes the broader biblical emphasis on consecrated time, as seen in the various feasts and appointed times throughout Leviticus 23. Thirdly, the regulated opening and shutting of the gate speaks powerfully to Controlled Access to God's Presence. While God desires fellowship with His people, access is not arbitrary but strictly according to His prescribed terms, balancing His transcendent holiness with His desire for His people to draw near in a reverent and ordered manner (Ezekiel 44:9). These themes collectively portray a future restored community living in perfect alignment with God's holy and sovereign will.
Exposition and Analysis
Key Word Analysis
"an emphatic form of אָדוֹן; the Lord (used as a proper name of God only); (my) Lord." This term, often translated "Lord," emphasizes God's sovereign authority and ownership. When paired with "GOD" (YHWH), as in "Lord GOD," it forms a powerful title highlighting His absolute dominion and covenant faithfulness, lending ultimate weight to the divine commands that follow.
"an opening, i.e. door or gate." In this context, it refers specifically to the East Gate of the inner court, a critical point of entry and exit in the visionary temple. Its controlled status signifies regulated access to the most sacred areas, indicating that approach to God's presence is not unrestricted but governed by divine decree.
"the new moon; by implication, a month." This term refers to the first day of each month in the Israelite calendar, which was observed with special sacrifices and communal gatherings as a designated time for worship and renewal. Its inclusion alongside the Sabbath underscores its significance as a divinely appointed sacred observance, distinct from ordinary working days.
Verse Breakdown
"Thus saith the Lord GOD;"
This authoritative opening phrase serves as a divine oracle, unequivocally declaring that the subsequent instructions are not human inventions but direct, binding commands from the Almighty. The compound title "Lord GOD" (Adonai YHWH) emphasizes God's supreme authority and His covenant relationship with Israel, lending absolute weight and infallibility to the regulations that follow.
"The gate of the inner court that looketh toward the east shall be shut the six working days;"
This clause establishes the default state of the East Gate of the inner court. It is to remain closed for the majority of the week, signifying a restricted access to the immediate vicinity of the sanctuary. The "inner court" is the area closest to the temple building, and the "east" direction is profoundly significant as the path through which God's glory had entered the temple in Ezekiel's vision. This closure emphasizes the holiness, exclusivity, and guarded nature of the sacred space, indicating that God's presence is not to be approached casually.
"but on the sabbath it shall be opened, and in the day of the new moon it shall be opened."
This clause provides the divinely ordained exceptions to the gate's closure. On the Sabbath and the New Moon, the gate is to be opened. This indicates specific, consecrated times when greater access to the inner court is permitted. These days were already established as holy days in Israelite tradition, marked by special worship, communal gatherings, and offerings. Their designation here reinforces their unique sanctity and the opportunity for the people (and specifically the prince, as further context in Ezekiel 46 suggests) to draw nearer to God in corporate worship, highlighting God's provision for His people to commune with Him at appointed times.
Literary Devices
The passage primarily employs Legal Language and Symbolism. The precise, prescriptive, and declarative nature of the language ("Thus saith," "shall be shut," "shall be opened") is characteristic of legal or regulatory texts, underscoring the divine authority and the binding nature of these commands. This legalistic precision is not merely about rules but about establishing a divinely ordered cosmos where every aspect of worship and access is meticulously governed by God's will. Symbolism is deeply embedded in the description of the gate itself and its operation. The East Gate, through which God's glory entered (e.g., Ezekiel 43:1-5), symbolizes the point of divine ingress and egress, making its regulated access profoundly significant. Its opening and shutting symbolize controlled access to God's presence, highlighting both His transcendence (requiring specific conditions for approach) and His immanence (desiring to be met at designated times). The distinction between "working days" and "Sabbath/New Moon" also symbolizes the sacred separation of time, where certain periods are consecrated for special communion with the divine, emphasizing the holiness of time itself.
Theological and Thematic Connections
Ezekiel 46:1, while describing a visionary temple, powerfully articulates enduring theological truths about God's nature and His relationship with His people. It underscores God's absolute sovereignty over worship and access to His presence, emphasizing that communion with Him is not arbitrary but divinely ordered and contingent upon His revealed will. The meticulous regulations highlight the importance of holiness, intentionality, and reverence in approaching the divine. Furthermore, the distinction between working days and sacred times reinforces the biblical principle of setting apart specific periods for focused worship and spiritual renewal, recognizing God as the Lord of time and the source of all blessing. This vision provided hope for a future characterized by perfect order and uninterrupted fellowship with God, even amidst the despair of exile, demonstrating His faithfulness to dwell among His people in holiness.
Reflection and Application
Ezekiel 46:1, though rooted in a specific prophetic vision for ancient Israel, offers profound principles for contemporary believers. It calls us to consider the intentionality and reverence with which we approach God. In an age where access to God is often perceived as unrestricted through Christ, this verse reminds us that while our access is indeed bold and free, it is not casual or flippant. It is a sacred privilege, purchased at an infinite cost, that demands our intentionality, respect for God's holiness, and a commitment to His revealed ways. The distinction between "working days" and "Sabbath/New Moon" serves as a timeless reminder of the importance of setting aside dedicated time for spiritual rest, reflection, and corporate worship. In our busy lives, this principle encourages us to guard our time for communion with God, recognizing that true rest and renewal come from honoring His design for our lives and our worship, and prioritizing His presence above all else.
Questions for Reflection
FAQ
What is the significance of the "East Gate" in Ezekiel's temple vision?
The East Gate holds profound significance in Ezekiel's vision because it is the gate through which the glory of the Lord entered the temple (see Ezekiel 43:1-5). This event marks the gate as a uniquely sacred point of divine presence and access. Its regulated opening and shutting, as described in Ezekiel 46:1, underscores God's control over who enters and when, emphasizing the holiness of His dwelling place and the specific times He ordains for His people to draw near. It symbolizes the divine order established for worship in the restored community, signifying that access to God's presence is a privilege granted on His terms, not a right to be exercised at will.
Christ-Centered Fulfillment
While Ezekiel's temple vision describes a literal structure and regulations for a future Israel, its deepest fulfillment is found in Jesus Christ. The meticulously regulated access to the inner court through the East Gate, with its closures on working days and openings on sacred times, powerfully foreshadows the ultimate and perfect access to God's presence provided through Jesus Christ. The limitations inherent in the Old Covenant system, symbolized by the restricted gate access and mediated worship, pointed to a greater reality to come. Jesus declared, "I am the door. If anyone enters by Me, he will be saved," revealing Himself as the true and living gate to God. Through His sacrificial death on the cross, the ultimate barrier to God's presence—sin—was removed, and the veil of the temple, which separated the holy place from the Most Holy Place, was torn from top to bottom (see Matthew 27:51). This dramatic event signified that the way into God's immediate and intimate presence is now freely and eternally accessible for all who believe, not just on specific days or through prescribed rituals. The Sabbath and New Moon observances, which pointed to a need for special times of communion, find their ultimate rest and fulfillment in Christ, who is our true Sabbath rest (see Hebrews 4:9-10). Thus, Ezekiel 46:1, with its emphasis on divinely regulated access, ultimately points to the superior and complete access we now have to the Father through the finished work of the Lamb of God, allowing us to "draw near with a true heart in full assurance of faith" at all times.