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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 46:5 meticulously outlines the regulations for grain offerings within the visionary temple, a crucial component of the worship prescribed by God. This verse specifies a fixed measure of an ephah of grain offering for a ram, while for lambs, the quantity of the grain offering is graciously flexible, dependent on the worshiper's capacity to give. Furthermore, it mandates a hin of oil to accompany each ephah of grain offering, thereby underscoring the divine demand for precise order, quality, and reverent detail in the worship of the future or ideal temple.
CONTEXT
Literary Context: Ezekiel 46:5 is an integral part of the extensive temple vision that spans Ezekiel 40 through Ezekiel 48. This grand prophetic vision, received by Ezekiel during the Babylonian exile, provides a detailed blueprint for a future temple, its intricate worship protocols, and the reordering of the land of Israel. Chapter 46 specifically details the ordinances governing the prince and the people concerning their offerings and access to the temple on various appointed days, including Sabbaths and New Moons. The meticulous measurements and procedures outlined in this chapter, such as those for the grain and oil offerings, serve to emphasize the profound sacredness and precise order demanded for divine worship in this ideal eschatological setting, highlighting God's absolute holiness and His desire for proper communion with His people.
Historical & Cultural Context: The vision granted to Ezekiel emerged during a period of profound national trauma for Israel, as they endured their exile in Babylon. The devastating destruction of the first temple in Jerusalem by the Babylonians in 586 BC had left the people without a central place of worship and a tangible sense of God's immediate presence. In this desperate context, Ezekiel's temple vision served as a potent message of hope, divine restoration, and the promise of God's future dwelling among His people. The sacrificial system, encompassing both blood offerings and bloodless "meat offerings" (grain offerings) along with oil, was a foundational element of ancient Israelite worship, symbolizing dedication, thanksgiving, and the covenant relationship with God. The use of specific measurements like the "ephah" (a dry measure, approximately 22 liters or 1/10 of a homer) and the "hin" (a liquid measure, approximately 6 liters or 1/6 of a bath) reflects the highly regulated and ritualistic nature of temple service, where every minute detail was prescribed to ensure purity, reverence, and proper approach before a holy God.
Key Themes: This verse significantly contributes to several overarching themes within Ezekiel's prophecy and the broader biblical narrative. Firstly, it powerfully illustrates Divine Order and Holiness, underscoring God's demand for meticulousness and precision in worship, which reflects His absolute holiness and the gravity of approaching Him. Every detail, down to the specific quantities of offerings, is divinely ordained, leaving no room for human improvisation where God's presence is concerned. Secondly, the passage highlights the theme of Proportionality and Grace in Giving. While a fixed measure is set for the ram's offering, the allowance for lambs to be offered "as he shall be able to give" introduces a crucial principle of giving according to one's capacity. This beautifully balances divine standards with an understanding of individual means, a principle echoed in later biblical teachings such as 2 Corinthians 8:12. Thirdly, the offerings themselves, particularly the "meat offering" (grain offering) and oil, symbolize Dedication and Sustenance. These bloodless offerings typically represented the fruits of the land and human labor, offered in thanksgiving and as an act of consecration, acknowledging God as the ultimate provider and sustainer of life, as seen in passages like the regulations for the grain offering in Leviticus 2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 46:5 skillfully employs several literary techniques to convey its profound message regarding worship. The most prominent is Precision and Detail, evidenced by the exact measurements specified (ephah, hin) and the specific animal categories (ram, lambs). This meticulousness not only reflects the divine origin of the instructions but also powerfully underscores the absolute Order and Holiness required in approaching God. The text also utilizes Contrast by setting a fixed offering for the ram against a flexible offering for the lambs ("as he shall be able to give"). This contrast highlights both God's unchanging standards for worship and His compassionate understanding of human capacity and varying circumstances. Furthermore, the verse is embedded within a larger Prophetic Vision, which uses detailed, symbolic imagery of a future temple to convey deep theological truths about God's enduring presence, the nature of true worship, and the promised restoration of His people, rather than merely serving as a literal architectural blueprint. The offerings themselves carry rich Symbolism, representing dedication, thanksgiving, and the acknowledgment of God as the ultimate provider and sustainer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:5, with its precise regulations for offerings, deeply connects to the broader biblical themes of divine order, the nature of acceptable worship, and God's understanding of human capacity. The meticulous details underscore that God is holy and demands reverence and exactness in how His people approach Him, emphasizing that worship is not arbitrary but must conform to divine standards. This is not merely about ritualistic adherence but about a heart's attitude, expressed through obedient and intentional adherence to divine instruction. The flexibility for offerings from lambs, allowing for giving "as he shall be able," reveals God's compassionate nature, ensuring that worship is accessible and meaningful for all, regardless of their material wealth. This principle of proportional giving is a recurring theme throughout scripture, emphasizing sincerity and willingness over mere quantity, thereby valuing the heart of the worshiper.
REFLECTION AND APPLICATION
Ezekiel 46:5, though situated within the specific context of a visionary temple, offers timeless principles for contemporary believers concerning our approach to God. The emphasis on precise measurements and the quality of offerings reminds us that our worship and service to God should be intentional, thoughtful, and offered with excellence. God values not just the act of giving, but the heart and care with which it is given. We are called to offer our "best" – our time, talents, resources, and indeed our very lives – as a spiritual sacrifice that is pleasing and acceptable to Him. Moreover, the flexibility for the lamb's offering, "as he shall be able to give," provides profound encouragement and liberation. It assures us that God understands our varying capacities and circumstances, and that our offering, whether great or small in human eyes, is acceptable when it is given sincerely and proportionally from what we possess, reflecting a heart genuinely devoted to Him. This truth frees us from the burden of comparison and fosters a spirit of generous stewardship rooted in our unique ability and God's boundless grace.
Questions for Reflection
FAQ
What is a "meat offering" in Ezekiel 46:5?
Answer: In the King James Version, "meat offering" (Hebrew: minchâh', H4503) is an archaic translation that can be misleading to modern readers. It does not refer to animal flesh but rather to a grain offering or meal offering. This was a bloodless offering typically made of fine flour, often mixed with oil and frankincense, which either accompanied animal sacrifices or was offered independently. It symbolized dedication, thanksgiving, and the acknowledgment of God's provision from the produce of the land. You can find more details about the regulations for grain offerings in Leviticus 2.
Why are the measurements for the offerings so specific (ephah, hin)?
Answer: The specific measurements like the "ephah" (a dry measure) and "hin" (a liquid measure) highlight the meticulous order and precision God demands in worship. In ancient Israelite culture, every aspect of temple service was highly regulated to ensure purity, reverence, and adherence to divine instruction. This precision underscores God's absolute holiness and the seriousness of approaching Him. It also emphasizes that worship is not arbitrary but must conform to divine standards, reflecting the perfection of God Himself. This theme of precise instruction and divine blueprint is seen throughout the Old Testament, for example, in the detailed instructions for the building of the tabernacle in Exodus 25.
CHRIST-CENTERED FULFILLMENT
Ezekiel 46:5, with its detailed regulations for grain and oil offerings, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament sacrificial system, including bloodless grain offerings, pointed to the need for human dedication and God's provision, it was inherently incomplete and served as a shadow of greater realities to come. The precision demanded in these offerings foreshadowed the perfect, unblemished offering that would ultimately reconcile humanity to God. Jesus Christ is the perfect sacrifice (as seen in Hebrews 9:11-14), fulfilling every type of offering. He is not only the spotless Lamb of God who takes away the sin of the world through His atoning blood, but also the ultimate "grain offering" in that His entire life was perfectly dedicated to God, a "fragrant offering and sacrifice to God" (Ephesians 5:2). The oil, symbolizing the Holy Spirit and anointing, points to Christ as the Anointed One, through whom the Spirit is poured out on believers, empowering them for new life and service (Acts 2:33). Thus, the meticulousness and order of Ezekiel's vision are fulfilled in the flawless perfection of Christ's finished work on the cross, and the Old Testament principle of giving "as he shall be able" is transformed into our New Covenant spiritual worship—offering our lives as living sacrifices (Romans 12:1) in response to His ultimate, all-sufficient offering.