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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.
(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 46:4 meticulously details the specific burnt offering required of the prince on the Sabbath day within the visionary temple. This precise regulation mandates a sacrifice of six unblemished lambs and one unblemished ram, underscoring the divine expectation for purity, order, and dedicated leadership in the worship offered to the Lord. The verse serves as a microcosm of the larger prophetic vision, emphasizing God's demand for precise and perfect worship from His restored people.
CONTEXT
Literary Context: Ezekiel 46:4 is embedded within the extensive prophetic vision of a new temple and its intricate ordinances, which begins in Ezekiel 40. Following the detailed architectural blueprints and the awe-inspiring return of God's glory described in Ezekiel 40-43, chapters Ezekiel 44-46 transition to the regulations governing temple service, priestly duties, and the role of the prince. Specifically, Ezekiel 46 delineates the prince's responsibilities concerning the opening and closing of temple gates and the provision of various sacrifices for the regular feasts, new moons, and Sabbaths. This particular verse, therefore, functions as a precise stipulation within a comprehensive framework of renewed covenant worship, illustrating the highly structured and divinely ordained system envisioned for the eschatological community.
Historical & Cultural Context: Ezekiel delivered his prophecies during the harrowing period of the Babylonian exile (circa 593-571 BC). For the exiled Israelites, the destruction of the first temple in Jerusalem in 586 BC had shattered their national identity and religious life, leaving them with a profound sense of God's apparent abandonment. In this context of despair, Ezekiel's elaborate vision of a new, glorious temple served as a powerful message of hope, divine faithfulness, and the future re-establishment of God's presence among His people. The meticulous details of the temple and its rituals, including the sacrificial system and the demand for unblemished offerings, reflect the paramount importance of purity, order, and strict adherence to divine law in ancient Israelite worship, principles foundational to their covenant relationship with Yahweh. The portrayal of a "prince" (nasi) rather than a "king" (melek) is also significant, potentially suggesting a future leadership structure that emphasizes a leader's subservience to God's ultimate authority, distinct from the often-corrupt pre-exilic monarchy.
Key Themes: This verse contributes significantly to several overarching themes within Ezekiel's prophetic message. Firstly, it powerfully reinforces the theme of Divine Order and Holiness, where every aspect of worship is precisely commanded by God, reflecting His absolute holiness and the necessity of a purified people and sanctuary. Secondly, the explicit requirement of "without blemish" points to the theme of Purity and Perfection in Worship, a pervasive Old Testament principle that consistently foreshadows the ultimate, perfect sacrifice required for true atonement. Thirdly, the prominent role of the "prince" highlights the theme of Righteous Leadership, demonstrating a leader's essential function in facilitating and actively participating in corporate worship according to God's precise will. Finally, the specific mention of the "Sabbath day" underscores the enduring significance of Sabbath Observance as a sacred time for devotion and rest, a foundational principle deeply embedded in the Mosaic Law, as first commanded in Exodus 20:8 and further elaborated in Numbers 28:9-10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 46:4 primarily employs Precision and Symbolism. The detailed enumeration of animals (six lambs, one ram) and the specific, non-negotiable condition ("without blemish") highlight the meticulous Precision with which God's worship is to be conducted, leaving no room for human improvisation or laxity. This precision itself is profoundly symbolic of divine order, the absolute nature of God's commands, and His demand for exact obedience. The animals themselves, particularly their unblemished state, carry deep Symbolism. In the broader Old Testament sacrificial system, unblemished animals consistently symbolize purity, perfection, and the sinless nature required for an acceptable offering, foreshadowing the ultimate, perfect sacrifice. The Burnt Offering (ʻôlâh) itself is a powerful Symbolism of complete dedication and consecration, as the entire animal is consumed by fire, signifying total surrender and devotion to God, and the rising smoke representing acceptance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:4, with its detailed regulations for the prince's Sabbath offering, underscores enduring biblical principles of ordered worship, divine holiness, and the necessity of unblemished offerings. While the literal sacrificial system finds its ultimate fulfillment in Christ, the underlying theological truths remain: God demands worship that is intentional, pure, and offered according to His divine will. The prince's role highlights the importance of leadership that facilitates and participates in this God-ordained worship, ensuring the community's faithful adherence to divine commands. The emphasis on "without blemish" points to the absolute perfection required for atonement and access to God's presence, a standard only perfectly met by Jesus Christ.
REFLECTION AND APPLICATION
Though the New Covenant has superseded the animal sacrificial system, the principles embedded in Ezekiel 46:4 invite profound reflection on the nature of our worship today. The meticulous requirements for the prince's offering on the Sabbath challenge us to consider the intentionality, purity, and wholeheartedness of our own spiritual offerings—our time, talents, resources, and indeed, our very lives. Are we presenting ourselves "without blemish," meaning with undivided devotion, sincerity, and integrity, free from hypocrisy or divided loyalties? The Sabbath focus reminds us of the enduring importance of setting aside dedicated time for rest, worship, and communion with God, ensuring that our lives are not solely consumed by worldly pursuits but regularly consecrated to Him. This verse calls us to examine our personal and corporate worship, asking if it truly reflects the holiness of God and our complete dedication to Him, recognizing that our transformed lives, presented as living sacrifices, are now our spiritual act of worship.
Questions for Reflection
FAQ
Who is the "prince" (nasi) in Ezekiel's vision, and is he a king?
Answer: The "prince" (Hebrew: nâsîyʼ) in Ezekiel's vision is a significant lay leader, distinct from the kings (melek) of the pre-exilic period and the priests. While he holds a prominent civil position, he is never referred to as "king" and consistently operates under the authority of God's law and the priestly order within the temple. His role involves providing communal sacrifices, overseeing certain temple gates, and ensuring the people's adherence to the ordinances, as detailed throughout Ezekiel 44-46. He appears to be a divinely appointed, righteous ruler in the restored community, subservient to God's ultimate sovereignty and serving primarily to facilitate proper worship rather than dictating it.
Why is the offering "without blemish" so important in the Old Testament sacrificial system?
Answer: The requirement for sacrifices to be "without blemish" (Hebrew: tâmîym) is foundational to the Old Testament sacrificial system and is emphasized throughout the Pentateuch, for example, in Leviticus 22:21. It signifies the absolute purity and perfection demanded for anything presented to a holy God. An unblemished animal represented the best, a whole and complete offering, symbolizing the worshiper's integrity and the ideal purity required for atonement. This standard underscored God's holiness and the seriousness of sin, ultimately foreshadowing the perfect, sinless sacrifice of Jesus Christ, who offered Himself "without blemish to God" (Hebrews 9:14).
Does the Sabbath day offering in Ezekiel's vision imply the continuation of the Mosaic Law's ceremonial aspects in a future kingdom?
Answer: Ezekiel's vision, including the Sabbath day offering, describes an ideal, restored temple and worship system. Interpreters vary on whether this vision is to be understood literally in a future millennial kingdom or symbolically as a blueprint for spiritual realities in the church age or the new heavens and new earth. For Christians, the ceremonial laws of the Mosaic covenant, including animal sacrifices and specific Sabbath regulations, have been fulfilled in Christ (Colossians 2:16-17). While the principle of setting aside time for worship and rest remains vital, the specific ritual of the Sabbath offering as described in Ezekiel is understood by many to point to the perfection and completeness of Christ's sacrifice and the spiritual worship offered by believers under the New Covenant (Romans 12:1).
CHRIST-CENTERED FULFILLMENT
Ezekiel 46:4, with its meticulous details of the prince's unblemished Sabbath offering, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The requirement for "six lambs without blemish, and a ram without blemish" points directly to the absolute purity and perfection of Jesus, who alone was the sinless Lamb of God who takes away the sin of the world and the perfect "Ram of consecration" for His people. He offered Himself as the ultimate "burnt offering" (ʻôlâh), a sacrifice of complete dedication and consecration, not merely on a Sabbath day but for all time, once and for all (Hebrews 7:27). His sacrifice was truly "without blemish" (1 Peter 1:18-19), perfectly satisfying God's righteous demands and providing eternal atonement for sin. Furthermore, Jesus is the true "Prince" (nâsîyʼ), the ultimate leader and shepherd of His people (Isaiah 9:6), who not only offered the perfect sacrifice but also continually intercedes for His people as our Great High Priest, leading them in true spiritual worship under the New Covenant (Hebrews 4:14-16). Thus, the shadows and types of Ezekiel's visionary temple find their glorious reality and completion in Christ, the perfect Sacrifice and the eternal Sovereign.