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 46:3 describes the regular, communal worship of "the people of the land" at a specific gate within the visionary temple, emphasizing their participation in divinely appointed observances on Sabbaths and New Moons. This verse highlights the ideal of an ordered, accessible, and inclusive worship life centered on the presence of the LORD, forming a crucial part of Ezekiel's broader prophetic vision for Israel's restoration and future spiritual vitality.
Context
Literary Context
This verse is deeply embedded within Ezekiel's extensive temple vision, spanning chapters 40-48. Following the detailed architectural blueprints of the temple complex in chapters 40-42, and the return of God's glory in chapter 43, Ezekiel 44-46 delineate the regulations for priests, princes, and the people regarding worship and offerings. Specifically, chapter 46 details the prince's offerings and the people's participation in the sacred calendar. Ezekiel 46:3 focuses on the lay community's role, ensuring that the elaborate temple system is not just for the priestly elite but for all God's people. The "gate" mentioned is the inner east gate, which is typically shut but opened for the prince on Sabbaths and New Moons, allowing the people to worship at its entrance, signifying a structured and accessible approach to God's presence, contrasting sharply with the defiled worship that led to the destruction of the first temple as recounted in earlier chapters of Ezekiel (e.g., the abominations in the temple).
Historical & Cultural Context
Ezekiel's prophecy was delivered to the Jewish exiles in Babylon, a people dispossessed of their land and temple. The vision of a new, glorious temple served as a profound message of hope, restoration, and God's enduring covenant faithfulness. The practices described, such as observing Sabbaths and New Moons, were foundational elements of Israelite worship and their covenant relationship with Yahweh, rooted in the Mosaic Law (e.g., the Feasts of the Lord). These observances marked sacred time, distinguishing Israel from surrounding nations and reinforcing their identity as God's chosen people. The "people of the land" (Hebrew: ʻam haʼarets) in this context refers to the general populace of Israel, the lay community, as distinct from the priests or princes. Their inclusion in worship at the temple gate underscores the communal and national scope of the envisioned spiritual renewal, a stark contrast to the spiritual apathy and idolatry that characterized pre-exilic Judah (e.g., Jeremiah's Temple Sermon).
Key Themes
Ezekiel 46:3 powerfully contributes to several overarching themes within the book. Firstly, it emphasizes Ordered Worship, showcasing God's desire for reverence, structure, and intentionality in approaching Him. The specific times (Sabbaths, New Moons) and place (the gate) highlight divine prescription. Secondly, it underscores Community Participation, affirming that worship is not exclusive but inclusive of "the people of the land," fostering a corporate identity and shared spiritual life. This echoes the broader biblical emphasis on the assembly of God's people for worship, as seen in passages like Psalm 100:4. Thirdly, the verse points to the theme of Divine Presence and Holiness, as the worship occurs "before the LORD," signifying direct communion and acknowledgment of God's immanent glory within the new temple, a glory that had departed from the old temple (e.g., the glory's departure). Finally, it reinforces Covenant Faithfulness and Restoration, portraying an ideal future where Israel faithfully adheres to God's commands, experiencing renewed fellowship and blessing in their restored land.
Exposition and Analysis
Key Word Analysis
This term denotes "a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock; folk, men, nation, people." In Ezekiel 46:3, ʻam refers to the general lay community of Israel, distinct from the priestly or princely classes. It emphasizes the collective and inclusive nature of worship, highlighting that all segments of God's people are called to participate in the sacred observances.
This primitive root means "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God); bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship." The act of shâchâh signifies profound reverence, submission, and adoration. It is a physical posture reflecting an inner attitude of humility and awe before a superior, in this case, the LORD Himself, underscoring the solemnity and devotion required in approaching God.
This word denotes "intermission, i.e. (specifically) the Sabbath; ([phrase] every) sabbath." The shabbâth refers to the weekly day of rest, a foundational institution in Israel's covenant with God, commemorating creation and serving as a sign of the covenant (e.g., the Sabbath as a sign). Its inclusion alongside "new moons" emphasizes the divinely ordained rhythms of sacred time that structure the worship life of God's people.
Verse Breakdown
"Likewise the people of the land"
This phrase identifies the participants in the worship. "The people of the land" (ʻam haʼarets) refers to the general lay Israelite community, emphasizing that participation in the temple rituals is not restricted to priests or the prince but is a communal responsibility and privilege for all God's covenant people.
"shall worship"
This denotes the primary action. The Hebrew verb shâchâh implies prostration, bowing down in deep reverence and adoration. It signifies a humble and devoted posture before God, acknowledging His supreme authority and holiness. This is not casual attendance but intentional, reverent homage.
"at the door of this gate"
This specifies the location of worship. The "gate" refers to the inner east gate of the visionary temple, which is typically shut but opened for the prince on these specific days. The people gather at its entrance, indicating a designated, ordered space for their participation, a place of proximity to the divine presence without entering the inner sanctuary reserved for priests.
"before the LORD"
This identifies the object of worship. "The LORD" (Yᵉhôvâh, H3068) is the covenant name of God, emphasizing His personal, relational presence. Worship is directed specifically to Him, acknowledging His sovereignty and glory, which is envisioned to fill the temple (e.g., the glory of the LORD filling the temple).
"in the sabbaths and in the new moons"
This specifies the timing of the worship. These are divinely appointed holy days in the Israelite calendar. The "sabbaths" (shabbâth) are the weekly days of rest and worship, while "new moons" (chôdesh) mark the beginning of each month, traditionally accompanied by special sacrifices and assemblies (e.g., offerings for New Moons). Their inclusion underscores the cyclical, regular, and divinely ordained nature of the community's worship life.
Literary Devices
Ezekiel 46:3 employs several powerful literary devices. Symbolism is paramount, with the "gate" symbolizing access and the boundary between the sacred and the common, mediating the people's approach to God's presence. The "sabbaths and new moons" symbolize the divine ordering of time and the covenant rhythms that structure Israel's life of worship. The entire temple vision itself is a grand Allegory or Symbolic Vision, representing not merely a literal future edifice but also the restored relationship between God and His people, characterized by holiness, order, and intimate communion. The phrase "before the LORD" uses Metonymy, where "the LORD" stands for His manifest presence and glory within the temple, making the act of worship a direct encounter with the divine. The meticulous detail in Ezekiel's vision, including this verse, also serves as a form of Didacticism, instructing the exiles on the proper, reverent, and communal worship God desires for His restored people.
Theological and Thematic Connections
Ezekiel 46:3 profoundly articulates the theological principles of ordered worship, communal participation, and the accessibility of God's presence within a covenant framework. It underscores God's desire for His people to approach Him with reverence and intentionality, not as isolated individuals but as a unified community observing His appointed times and places. This vision for future worship reflects a deep yearning for the restoration of true fellowship with God, where His glory dwells among His people and their lives are structured around His holy rhythms. The emphasis on "the people of the land" highlights the inclusive nature of God's call to worship, extending beyond the priestly class to encompass the entire believing community, fostering a collective identity rooted in shared devotion to the LORD. This ideal serves as a blueprint for faithful living, where the sacred permeates the temporal, and every aspect of life is oriented towards God's glory.
Reflection and Application
Ezekiel 46:3, though set in a visionary temple context, offers timeless principles for contemporary believers. It reminds us that worship is not merely an optional activity but a foundational aspect of our relationship with God, meant to be engaged in with reverence, intentionality, and in community. The emphasis on "sabbaths and new moons" encourages us to establish rhythms of rest and worship in our lives, setting aside dedicated time to honor God individually and corporately. It challenges us to consider the quality of our worship, ensuring it is a humble prostration "before the LORD," acknowledging His holiness and sovereignty. Furthermore, the inclusion of "the people of the land" underscores the vital importance of corporate worship and active participation within the body of Christ. Our gathering together is not just a tradition but a divine appointment, a communal expression of faith that strengthens bonds and collectively glorifies God.
Questions for Reflection
FAQ
Who are "the people of the land" in this context?
In Ezekiel 46:3, "the people of the land" (Hebrew: ʻam haʼarets) refers to the general lay community of Israel, the ordinary citizens, as distinct from the priests, Levites, or the prince. Their inclusion emphasizes that worship in the visionary temple is for all of God's covenant people, not just a select few. This highlights the communal and inclusive nature of the ideal worship life God desires for His restored nation.
What is the significance of "the gate" where the people worship?
The "gate" mentioned is specifically the inner east gate of the visionary temple. Its significance lies in its role as a designated point of access and interaction for the lay people. While they are not permitted to enter the inner sanctuary, they can gather at the gate's entrance to worship "before the LORD." This signifies an ordered and accessible approach to God's presence, allowing the entire community to participate in the sacred observances, even if from a specific, reverent distance. It symbolizes a structured way for the people to draw near to God in His holy dwelling.
Are the "sabbaths and new moons" still relevant for Christians today?
While Christians are not bound by the ceremonial law of the Old Testament regarding specific days like the Sabbath or New Moons (as articulated in Colossians 2:16-17), the underlying principles remain highly relevant. These observances in Ezekiel 46:3 highlight the importance of setting aside dedicated time for rest, worship, and spiritual renewal. For believers today, this translates into valuing corporate worship gatherings (often on Sundays, commemorating Christ's resurrection), establishing personal rhythms of rest, and intentionally dedicating time to God's Word and prayer. The spirit of these holy days—reverence, remembrance, and communal devotion—continues to be vital for a flourishing spiritual life.
Christ-Centered Fulfillment
Ezekiel 46:3, with its vision of an ordered, communal, and accessible worship before the LORD, finds its ultimate fulfillment and transformation in Jesus Christ. The elaborate temple and its gates, which once symbolized God's dwelling and the means of approaching Him, are superseded by Christ Himself. Jesus declared, "Destroy this temple, and in three days I will raise it up, speaking of the temple of his body". He is the true temple, the ultimate meeting place between God and humanity. The "door of this gate" where the people worshiped foreshadows Christ, who declared, "I am the door; if anyone enters through Me, he will be saved", providing direct and unhindered access to God for all believers. Furthermore, the "sabbaths and new moons" point to a deeper spiritual reality fulfilled in Christ. He is our true rest, the one in whom we find spiritual Sabbath (e.g., Come to Me, All Who Are Weary). The shadows of the Old Covenant's ceremonial calendar are fulfilled in the substance of Christ (e.g., Shadows of Things to Come). Thus, the communal worship envisioned in Ezekiel is realized in the Church, the body of Christ, where believers gather to worship God in spirit and truth, through the mediation of our great High Priest, Jesus Christ (e.g., Confidence to Enter the Most Holy Place). The future worship of God's people, as envisioned by Ezekiel, is ultimately a worship centered on the Lamb, who is the light and temple of the New Jerusalem (e.g., God and the Lamb are the Temple).