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 46:2 offers a precise and detailed description of the "prince's" ritualistic entry, worship, and exit within the visionary temple, highlighting a divinely ordained protocol for approaching God. This verse underscores the paramount importance of order, reverence, and the distinct, yet complementary, roles within the future worship system, where the civil leader humbly participates in the sacrificial rites, signifying continuous access to the divine presence throughout the day.
Context
Literary Context
Ezekiel 46:2 is situated within the profound visionary blueprint of a restored temple and its ordinances, encompassing chapters 40-48 of the book of Ezekiel. This final, extensive section provides meticulous architectural specifications (chapters 40-42), chronicles the re-entry of God's glory into the temple (chapter 43), and then meticulously outlines the regulations for temple service, including the roles of priests, Levites, and the prince (chapters 44-46). Specifically, chapter 46 details the regulations for the prince's offerings and the temple's gates, particularly during the Sabbath and New Moon festivals, as well as daily rituals. This verse, describing the prince's daily routine of worship, immediately follows instructions concerning the east gate's status and the daily burnt offering, emphasizing the structured and precise nature of worship in this ideal future temple, a stark contrast to the historical temples in Jerusalem and the chaotic spiritual state that led to exile.
Historical & Cultural Context
Ezekiel, a priest himself, received this elaborate vision during the Babylonian exile (c. 593-571 BC). For the Israelites, this period was marked by immense national trauma, having lost their temple, their land, and their monarchy. The vision of a new, glorious temple served as a potent message of hope, divine restoration, and the enduring presence of God among His people, even in their displacement. In the ancient Near East, temples were the epicenter of national identity, and their rituals were meticulously prescribed, reflecting cosmic order. The figure of the "prince" (Hebrew: nasi) in Ezekiel's vision is a unique development, distinct from the pre-exilic Davidic kings who sometimes blurred the lines between royal and priestly functions, as seen with King Uzziah's presumption. This nasi is a civil leader who participates in worship by providing offerings and leading by example, but he does not perform priestly duties. This delineation signifies a proper separation of roles and a humble submission to divine law, a crucial lesson derived from the abuses of power that contributed to Israel's exile.
Key Themes
This verse significantly contributes to several overarching themes within Ezekiel's temple vision. First, it powerfully illustrates Orderly Worship and Divine Protocol, demonstrating God's unwavering demand for precise, reverent, and structured approaches to His holy presence. Every detail of the prince's actions—his entry, standing, worship, and exit—is meticulously prescribed, reinforcing the sanctity of the temple space and the seriousness of communion with God, a theme deeply rooted in the meticulous instructions for the tabernacle found in Exodus 25-31. Second, it clearly defines The Role of the Prince, portraying him not as an absolute monarch but as a leader who humbly participates in the sacrificial system, setting an example of devotion and submission to God's authority, as further elaborated in Ezekiel 45:7-17. Third, the mention of Sacrifice and Atonement through burnt offerings and peace offerings underscores the continuous need for reconciliation, dedication, and fellowship with God, foundational elements of Old Covenant worship, detailed extensively in Leviticus 1 and Leviticus 3. Finally, the detail that "the gate shall not be shut until the evening" points to Divine Access and Presence, suggesting an open, available pathway to God for those who approach Him according to His prescribed ways, symbolizing God's desire for ongoing communion with His people.
Exposition and Analysis
Key Word Analysis
This term, derived from the root nasa (to lift up), refers to an exalted one, a chieftain, governor, or ruler. In Ezekiel's vision, the nasi is a prominent civil leader, distinct from the priestly line and the Davidic kings of the past. His role is to administer the land, provide offerings for the people, and lead in worship, but not to perform priestly duties. His presence in this verse underscores his unique, divinely appointed, yet subordinate, role within the restored community, emphasizing a separation of civil and cultic authority.
This primitive root means "to depress" or "prostrate," especially reflexively, in homage to royalty or God. It conveys the act of bowing down, falling flat, or doing obeisance. The prince's act of worship "at the threshold of the gate" is a profound physical expression of humility, reverence, and submission before the divine presence, acknowledging God's supreme authority and holiness. This posture signifies deep respect and adoration.
From a root meaning "to open" or "to estimate," this word denotes an opening, a door, or a gate, often referring to city gates or temple gates. In Ezekiel's temple vision, gates are highly significant, controlling access and symbolizing boundaries between the sacred and the profane. The specific "porch of that gate without" and the "post of the gate" emphasize the precise, controlled access points for worship, highlighting the structured and reverent nature of the divine encounter.
Verse Breakdown
"And the prince shall enter by the way of the porch of [that] gate without"
This clause identifies the worshipper—the prince—and specifies his unique, regulated point of entry. The "porch of that gate without" refers to the outer east gate of the temple complex, which is explicitly designated for the prince's use (Ezekiel 44:3). This detail emphasizes the controlled and orderly access to the sacred space, even for a figure of high authority, underscoring the sanctity of God's dwelling.
"and shall stand by the post of the gate"
Upon entering, the prince assumes a specific, humble posture. Standing by the gatepost, rather than proceeding into the inner courts, signifies his reverent and subordinate position. He is a participant in worship, but not a priest, and his designated spot reinforces the separation of roles and the sanctity of the inner temple areas reserved for the priests. This posture exemplifies humility before God.
"and the priests shall prepare his burnt offering and his peace offerings"
This highlights the essential role of the priests as mediators in the sacrificial system. While the offerings are "his" (the prince's), the preparation and presentation are performed by the priests. The "burnt offering" (ôlâh) signifies complete dedication and atonement, entirely consumed by fire, while "peace offerings" (shᵉlāmîm) denote fellowship, gratitude, and communion with God and fellow worshippers, emphasizing reconciliation and relational well-being.
"and he shall worship at the threshold of the gate"
This reiterates the prince's act of worship, specifying his location at the "threshold"—a liminal space between the outer court and the gate's entrance. This position underscores his humility and his recognition of the holiness of the temple, performing his homage at the very boundary of the sacred. It signifies a profound reverence for God's presence, acknowledging his place as a worshipper, not a priest.
"then he shall go forth; but the gate shall not be shut until the evening"
This final clause describes the prince's regulated exit and provides a crucial detail about the gate's status. His going forth completes the ritual. The fact that the gate remains open "until the evening" is highly significant, implying continuous access during the day for the prince's specific worship. This symbolizes God's ongoing availability and the enduring nature of the divine-human covenant within this visionary framework, offering a continuous pathway to God for His chosen leader.
Literary Devices
Ezekiel 46:2, like much of Ezekiel's temple vision, is characterized by Precision and Detail, reflecting the divine insistence on order and holiness in worship. The specific architectural features ("porch," "post," "threshold") and the meticulous sequencing of the prince's actions (enter, stand, worship, go forth) create a vivid mental image and underscore the absolute adherence to divine protocol. This serves to emphasize the sanctity of the temple and the seriousness of approaching God. Furthermore, the entire passage employs Symbolism. The "gate" itself is not merely a physical entrance but a profound symbol of access, control, and the boundary between the mundane and the sacred. The prince's humble posture and designated position symbolize the proper attitude of leadership and all humanity before God, even for one of high status, highlighting submission and reverence. The open gate, remaining so until evening, symbolizes continuous, though regulated, access to God's presence, highlighting His desire for ongoing fellowship with His people.
Theological and Thematic Connections
Ezekiel 46:2 provides profound insights into the nature of worship, leadership, and divine access under the Old Covenant, principles that find their ultimate fulfillment in Christ. The meticulous details underscore God's holiness and His demand for a structured, reverent approach, emphasizing that true worship is not haphazard but intentional and ordered. The prince's humble participation, despite his high status, illustrates that all, regardless of position, must bow before God's sovereignty and adhere to His divine order. The continuous access through the open gate speaks to God's desire for fellowship, a theme that resonates throughout biblical history. This Old Testament foreshadowing of open access and the role of a leader-worshipper points forward to the New Covenant reality where the veil has been torn, and believers have direct, unhindered access to God through Christ.
Reflection and Application
Ezekiel 46:2, though describing a visionary temple, offers timeless principles for believers today. The meticulousness of the prince's ritual calls us to consider the intentionality and reverence with which we approach God, whether in personal devotion or corporate worship. Our worship should reflect the majesty and holiness of God, not as a burdensome ritual, but as a joyful and disciplined response to His worthiness. The humble posture of the prince, a leader, reminds us that true spiritual leadership is characterized by submission to God's authority and active, humble participation in the life of faith, setting an example for others. Finally, the open gate, symbolizing continuous access, should fill us with profound gratitude. While the Old Covenant had specific times and places for access, believers in Christ now have constant, bold access to God's presence. This invites us to live in perpetual communion, bringing our "spiritual sacrifices" of praise, thanksgiving, and obedient lives before Him throughout the day, recognizing the immense privilege of drawing near to our Creator.
Questions for Reflection
FAQ
Who is the 'prince' mentioned in Ezekiel 46:2?
The "prince" (Hebrew: nasi) in Ezekiel's vision (chapters 40-48) is a unique and distinct figure. He is not the high priest, nor is he a king in the traditional sense, as the Davidic monarchy had been abolished. Instead, he appears to be a civil leader responsible for administering the land, providing for the sacrificial system, and leading the people in worship. His role is carefully circumscribed; he participates in the temple rituals by bringing offerings and worshipping, but he does not perform the priestly duties, as seen in Ezekiel 44:3 and Ezekiel 45:17. This distinction emphasizes a proper separation of civil and religious authority, preventing the abuses of power that characterized some pre-exilic kings. The prince's humble posture in worship serves as an example for all, including leaders, to submit to God's authority.
What is the significance of the gate remaining open 'until the evening'?
The instruction that "the gate shall not be shut until the evening" (Ezekiel 46:2) is highly significant within the context of Ezekiel's temple vision. In many ancient temple complexes, gates would be shut at specific times, often for security or to regulate access. The continuous opening of this particular gate for the prince's worship signifies an uninterrupted, though regulated, access to God's presence during the day. It symbolizes God's ongoing availability and desire for communion with His people who approach Him according to His prescribed ways. This detail underscores the theme of God's enduring presence and the open invitation for His chosen leader to draw near. While the Old Covenant temple had limited access, this visionary detail foreshadows a greater, more continuous access to God that would be fully realized in the New Covenant through Christ, as seen in the description of the New Jerusalem where "its gates will never be shut by day" (Revelation 21:25).
Christ-Centered Fulfillment
Ezekiel 46:2, with its meticulous depiction of the prince's worship and the continuous access through the open gate, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The prince's need for priests to prepare his offerings and his worship at the threshold underscores the Old Covenant's reliance on mediation and limited access. Jesus, however, is the ultimate fulfillment of all offerings, the Lamb of God who takes away the sin of the world, whose single, perfect sacrifice has forever cleansed us (Hebrews 10:10). He is also our Great High Priest, who, unlike the Levitical priests, offered Himself once for all, entering the true heavenly sanctuary (Hebrews 9:11-12). The "open gate" in Ezekiel's vision beautifully foreshadows the new and living way to God that Christ inaugurated through His torn body on the cross, allowing us to draw near with a true heart in full assurance of faith. No longer do we worship at a physical threshold, but through Christ, we have access in one Spirit to the Father, and the gates of salvation are open to all who believe, not just "until the evening," but eternally, symbolizing the unending and unrestricted communion available through Him.