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Commentary on Ezekiel 46 verses 1–15
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.
(Verse 8 and following) When the prince enters, he shall enter through the gateway vestibule and exit through the same way. And when the people of the land enter in the presence of the Lord on the appointed festivals, the one who enters through the north gate to worship shall exit through the south gate, and the one who enters through the south gate shall exit through the north gate. They shall not return through the gate they entered, but rather shall exit opposite it. But the prince, in their midst, will enter when they enter, and will exit when they exit. And on market days and festivals there will be a sacrifice of one ephah of flour with a bull, and one ephah of flour with a ram. But the sacrifice of the lamb will be according to what his hand finds, and a hin of oil for each ephah. That prince, of whom it was said above, 'And the prince will enter through the way of the outer gate, and through the same gate he will enter and exit' (John 10), has free will and the power to lay down his life and take it up again. And when he comes to us or ascends to the heavens, he exercises the same authority of his majesty. Finally, he does not seek markets, nor solemnities, nor does he observe any difference in days: because every time is a celebration for him. But the people only enter and exit the markets and solemnities: and not through the same path, but through one and then another. For it is written: And when the people of the land enter before the Lord in solemnities: let the one who entered through the North gate to worship, exit through the way of the South gate, and let the one who entered through the South gate, exit through the way of the North gate: he shall not return through the gate by which he entered, but he shall exit opposite to it. This is not only commanded to those who depart from Sodom, and it is said to them: Do not look back (Gen. XIX, 17); nor to those who put their hand to the plow, so that they do not look at the things that are behind them: but even to those who are established in the house of the Lord, they are commanded not to look back and turn to the needy and weak elements, and being initiated in the spirit, to be consumed (or consumed) by the flesh ((Al. consumed)): but to proceed also from spiritual things to greater things, and to say with the Apostle: Forgetting the past, and extending myself towards the things that are before (Phil. III, 13): so that they may not know in part and prophesy in part, but may come to perfection according to the perfection that human nature can achieve, so that we understand that Gospel saying: So you also, when you have done everything you were commanded to do, should say, 'We are unworthy servants; we have only done our duty' (Luke XVII, 10). And the Apostle in the same Epistle speaks of two perfections: for he writes as if he were imperfect: Not as though I have already attained, or were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus (Philippians 3:13). And immediately he speaks as if he were perfect: Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Therefore, let us understand this: however many of us are perfect, let us know this. For how can the statement stand, that the one who said, 'Not because I have already received, or because I am already perfect,' dare to say, 'However many of us are perfect, let us know this?' From this it is clear that every person and the whole creation, although they have come to perfection, still need the mercy of God and possess full perfection through grace, not through merit. Therefore, it is commanded to the people of the land, that if someone enters through the gate of the North to worship, they should exit through the way of the gate of the South. Who is this people to whom this is commanded? It is surely the pagans; those who, leaving the gate of the North, from where evils flare up upon the earth, have entered the temple, should not exit except through the way of the gate of the South, to the gate of light, to the gate of heat, to the gate where the bridegroom lies at noon (Jer. I). Finally, it is said in the same Song of Songs: Arise, O north wind, and come, O south wind (Song of Solomon IV, 16). But whoever enters through the south gate should exit through the north gate. Who is this people? It is the Jews, who, abandoning the gate of the way of light, go to the north gate, of whom it is said: The north wind, a very strong wind (Jeremiah I). For even the pot of Jeremiah is lit from the face of the north. Let us also say this: Through the north gate enters the one who forgives sins, and through the south gate exits the one who follows virtues. And on the contrary, if the righteous person falls into sin, he enters indeed through the southern gate, but he exits through the way of the northern gate. And the Prince, he says, will be in their midst, namely, of those who enter and those who exit, according to what is written: He stands in the midst of you, whom you do not know (John 1:26). And the Apostle says: Do you not know that Christ is in you (2 Corinthians 13:5)? But if it is said to those who do not know that Christ stands in their midst, how much more to those who know! But while Christ stood among the knowledgeable, then the dead body will become because of sin, and the living spirit because of righteousness. Indeed, the prince enters with those who enter, and exits with those who exit, witnessing the power and sin of both. Therefore, at the fairs and solemnities, namely the Sabbaths, Kalends, and all the festivals we have spoken about before, both a calf and a ram will be offered as sacrifices, each measuring an ephah. But in the offerings, there will not be a fixed number, nor a diminished will; but with strength, each person will offer according to their ability and with a clear conscience: offering as much as they can, not as much as they want, and above all, a hin of oil for each ephah of flour, so that it may be used for anointing and a lamp may be lit in the presence of the Lord. And those who use it may say: But I am like a fruitful olive tree in the house of the Lord (Ps. 51:10).
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SUMMARY
Ezekiel 46:10 provides a meticulous detail of "the prince's" movements within the visionary temple complex, emphasizing his complete and orderly participation in the sacred rituals alongside the people. This verse underscores the divine precision governing all aspects of worship in the future temple, portraying a leader who is fully integrated into the community's spiritual life and perfectly aligned with God's established ordinances, serving as an exemplar of devotion and obedience, reflecting God's demand for holiness and order in His presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 46:10 primarily employs Repetition and Parallelism to underscore its message. The phrases "when they go in, shall go in" and "when they go forth, shall go forth" utilize repetition of the verb "go" (in and forth) to emphasize the consistent, rhythmic, and orderly nature of the prince's movement. This repetition creates a sense of unwavering adherence to divine command and a mirroring of the congregation's actions, highlighting the meticulous precision required in the visionary temple. The structure of the verse itself is a clear example of Parallelism, where the entry action is balanced by the exit action, reinforcing the idea of a complete and symmetrical participation. This literary technique highlights the meticulous divine order governing all activities within the visionary temple, where every movement, even of the highest human authority, is precisely prescribed and executed in harmony with the community. The Symbolism of the prince's integrated movement also points to an ideal leadership that is not detached but fully immersed in the spiritual life and obedience of the people, serving as a living embodiment of the divine order.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:10 profoundly illustrates the principle of leadership by example and the paramount importance of divine order in worship. The prince, though exalted, is not exempt from the communal rhythms of worship; his synchronized entry and exit with the people underscore that true spiritual authority is exercised within the bounds of God's revealed will and in solidarity with the congregation. This vision challenges any notion of an elite leadership detached from the spiritual life of the community, instead presenting a model where leaders are the foremost examples of obedience and reverence. The meticulous detail in the temple ordinances, of which this verse is a part, reflects God's character as a God of order, holiness, and intentionality in all matters pertaining to His presence and worship. This meticulousness ensures that all aspects of worship are conducted in a manner that honors God and facilitates genuine encounter with Him, establishing a pattern for all who lead in God's name.
REFLECTION AND APPLICATION
Ezekiel 46:10 offers profound insights for contemporary faith and leadership. It challenges us to consider the nature of our own participation in corporate worship and the example we set for others, whether in formal leadership roles or simply as members of the body of Christ. The prince's integrated movement reminds us that true spiritual leadership is characterized not by privilege or separation, but by humble participation and unwavering adherence to God's revealed will. For all believers, this verse calls for a deeper appreciation of the order and intentionality in our gatherings, recognizing that our collective worship is a sacred act of drawing near to God. It encourages us to be fully present, engaged, and aligned with the Spirit's leading in our spiritual disciplines, understanding that our individual and corporate obedience contributes to the overall health and holiness of the community. Ultimately, this passage inspires us to seek a life of consistent, orderly, and heartfelt devotion, mirroring the perfect example of our divine leader, Jesus Christ.
Questions for Reflection
FAQ
Who is "the prince" in Ezekiel's vision, and is he a king?
Answer: The "prince" (Hebrew: nâsîyʼ, H5387) in Ezekiel's vision is a significant figure, distinct from the pre-exilic Davidic kings (Hebrew: melech). While he holds a position of authority, his role is clearly subordinate to the divine ordinances of the temple. He is not an absolute monarch but a leader who operates strictly within the boundaries set by God, particularly concerning the sacred space and its rituals. Many scholars interpret this figure as an ideal future leader of Israel, possibly a Messianic figure or a righteous ruler in a restored kingdom, who perfectly embodies obedience and leads the people in true worship. His distinction from "king" emphasizes that in the future, God's direct sovereignty over His people and temple will be paramount, with human leadership serving as a faithful steward of His divine order.
Why is the prince's movement so specifically described as "when they go in, shall go in; and when they go forth, shall go forth"?
Answer: The precise description of the prince's synchronized movement (H935 for "go in," H3318 for "go forth") emphasizes several key points. Firstly, it highlights the divine order and meticulousness that governs all aspects of the visionary temple. Every action, even of the highest human authority, is divinely prescribed and executed with precision. Secondly, it underscores the prince's solidarity and integration with the people. He is not an aloof or privileged figure, but one who participates fully in the communal worship, entering and exiting "in the midst" (H8432) of them. This demonstrates leadership by example, where the leader is the foremost in obedience and reverence. Finally, it signifies the harmonious flow of worship, where all participants, from the prince to the common worshiper, move in unison according to God's established rhythms, ensuring holiness and reverence in God's presence.
CHRIST-CENTERED FULFILLMENT
Ezekiel 46:10, with its depiction of an ideal prince perfectly integrated into the worship life of his people and meticulously adhering to divine ordinances, finds its ultimate and perfect fulfillment in Jesus Christ. The earthly prince of Ezekiel's vision, though righteous, remains a human figure operating within a physical temple. Jesus, however, is the true and eternal Prince of Peace (Isaiah 9:6), who not only perfectly embodies obedience but also inaugurates a new covenant where He Himself is both the temple and the ultimate High Priest. Unlike the prince who merely enters and exits with the people, Jesus is the very "way, and the truth, and the life" (John 14:6), through whom all believers gain access to the Father. He perfectly fulfilled the law and prophets, not merely by adhering to rituals but by offering Himself as the perfect, once-for-all sacrifice (Hebrews 9:26). As our great High Priest, He has entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). The prince's solidarity with his people in Ezekiel foreshadows Christ's identification with humanity, taking on flesh to dwell among us (John 1:14) and leading us into true worship "in spirit and truth" (John 4:23-24). In Christ, the meticulous order of the visionary temple is transcended and perfected, as He establishes His spiritual kingdom where He reigns as King, perfectly leading His redeemed people into eternal communion with God.