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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 46:6 meticulously details the specific animal sacrifices mandated for the monthly observance of the new moon within the visionary temple. This precise divine instruction underscores God's absolute standard for worship, demanding unblemished offerings as a reflection of His perfect holiness and the profound significance of purity in approaching Him. It serves as a blueprint for reverent, intentional, and orderly communion, emphasizing the detailed nature of God's desired relationship with His people in a restored future.
CONTEXT
Literary Context: Ezekiel 46:6 is situated within the latter, climactic section of Ezekiel's prophecy, specifically chapters 40-48, which present an elaborate and highly symbolic vision of a new temple, its intricate ordinances, and the re-allotment of the land to a restored Israel. This "Temple Vision" commences in Ezekiel 40 with the prophet's supernatural transport to a towering mountain, where he witnesses a divinely measured temple complex. Chapters 43-46 delve into the sanctuary's inherent glory, the sacred duties of the priests, and the prescribed rituals for various sacrifices and festivals. Chapter 46, in particular, meticulously outlines the regulations governing the prince's offerings and the specific sacrifices designated for the Sabbaths and new moons, thereby emphasizing the precise liturgical calendar and the orderly, reverent nature of worship within this future temple. The granular detail of these instructions underscores a renewed emphasis on holiness and the proper, divinely ordained approach to God.
Historical & Cultural Context: Ezekiel received this profound vision during the Babylonian exile, a period of immense national and spiritual devastation for the Israelite people. With the First Temple in Jerusalem utterly destroyed and the cessation of regular sacrificial worship, the exiles grappled with existential questions regarding God's presence, His covenant faithfulness, and their future as a nation. Against this backdrop of despair and dislocation, Ezekiel's vision emerged as a potent message of hope, restoration, and future glory. It provided a divine blueprint for a purified worship system and a renewed covenant relationship, offering assurance that God had not abandoned His people. The tradition of "new moon" (Hebrew: Rosh Chodesh) observances was deeply embedded in Israelite religious life, tracing its origins back to the Mosaic Law (e.g., Numbers 28:11-15). These monthly festivals marked the commencement of each lunar month and were occasions for special sacrifices, solemn trumpet blasts, and communal assembly, symbolizing spiritual renewal and ongoing covenant fidelity.
Key Themes: The meticulous instructions presented in Ezekiel 46:6 contribute significantly to several overarching themes pervasive throughout the book of Ezekiel and the broader biblical narrative. Firstly, it powerfully reinforces the theme of Divine Sovereignty and Order, demonstrating God's absolute authority over all aspects of worship and His desire for precision and intentionality in approaching Him. Secondly, the repeated and emphatic requirement of offerings "without blemish" profoundly underscores the theme of Holiness and Purity. This exacting standard, consistently demanded throughout the Old Testament sacrificial system (e.g., Leviticus 1:3), highlights the utterly pure and unapproachable nature of God and the indispensable necessity of blamelessness for those who would draw near to Him. Thirdly, the specific focus on offerings for the "new moon" emphasizes the theme of Covenant Renewal and Restoration, indicating a future era where Israel would faithfully observe God's appointed times and experience His manifest presence within a purified sanctuary. This visionary blueprint provided a tangible hope for a future wherein the broken covenant would be fully renewed, proper worship re-established, and the nation would experience profound spiritual revitalization, ultimately pointing to a time of complete reconciliation and divine dwelling.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 46:6 masterfully employs several literary devices to convey its profound theological message and reinforce its practical directives. The most prominent is Repetition, specifically of the phrase "without blemish." This powerful reiteration serves to emphasize the absolute and non-negotiable necessity of perfection and purity in the sacrificial offerings, underscoring a foundational principle of Old Testament worship and the character of God. The precise enumeration of animals ("a young bullock," "six lambs," "and a ram") is a clear instance of Specificity and Detailing, which contributes to the overall sense of divine order, meticulous planning, and authoritative instruction evident throughout the visionary temple blueprint. This exacting precision stands in stark contrast to vague or generalized instructions, reinforcing the idea that God's requirements for worship are exact and immutable. Furthermore, the entire passage, as an integral part of Ezekiel's temple vision, functions as a form of Prophetic Blueprint or Symbolism, where the detailed instructions for future worship symbolize a divinely orchestrated restoration of Israel's relationship with God and a renewed, unwavering commitment to holiness, even if the literal fulfillment remains a subject of scholarly debate. The very act of prescribing such elaborate and ordered rituals during a time of national exile offers a powerful Contrast between the present desolation and a future characterized by divine order, presence, and flourishing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 46:6, with its unwavering emphasis on unblemished sacrifices for the new moon, profoundly intertwines with the broader biblical theology of atonement, the nature of worship, and the unapproachable holiness of God. The consistent requirement for perfection in offerings perpetually points to the absolute purity of the Divine, who, by His very nature, cannot tolerate imperfection or sin in His presence. These meticulously detailed instructions were not arbitrary legalisms but served as a profound pedagogical tool, meticulously instructing Israel about the gravity and pervasive nature of sin, and the indispensable necessity of a perfect, unblemished substitute to bridge the chasm between a holy God and fallen humanity. The monthly new moon observance, with its cyclical demand for atonement, reinforced the ongoing need for divine grace and the continuous human response of repentance and worship, thereby preparing the people for a deeper, more comprehensive understanding of God's unfolding redemptive plan.
REFLECTION AND APPLICATION
While the specific animal sacrifices meticulously outlined in Ezekiel 46:6 are no longer required for believers today, having been definitively fulfilled in the once-for-all perfect sacrifice of Jesus Christ, the underlying principles embedded within this verse remain profoundly and eternally relevant. This passage serves as a powerful challenge for us to critically examine the quality, intentionality, and purity of our worship and service to God. Just as the ancient Israelites were commanded to bring their "unblemished" best, we, as New Covenant believers, are called to offer God our entire lives as "living sacrifices, holy and pleasing to God" (Romans 12:1). This profound call necessitates approaching God with unwavering intentionality, genuine purity of heart, and profound reverence, rather than with a casual, half-hearted, or convenient attitude. It compels us to introspectively examine whether our spiritual offerings—our time, our unique talents, our material resources, our deepest affections, and our daily devotion—are truly "without blemish," reflecting a commitment to excellence, holiness, and wholehearted devotion in all that we undertake for His glory. The meticulous nature of God's instructions in Ezekiel reminds us that true worship is not about human convenience or preference, but about conforming to His divine standards, recognizing His supreme worth, and acknowledging our absolute dependence on His sovereign grace.
Questions for Reflection
FAQ
What is the significance of the "new moon" observance in ancient Israel?
Answer: The "new moon" (Hebrew: Rosh Chodesh) was a significant monthly festival in ancient Israel, marking the beginning of each lunar month. It was a time of special communal gathering, often accompanied by trumpet blasts (Numbers 10:10) and specific sacrifices, as detailed in Numbers 28:11-15. It served as a regular, cyclical reminder of God's covenant with His people, a designated time for spiritual renewal, and an opportunity for ongoing atonement and worship, thereby reinforcing the cyclical nature of their relationship with God and their continual dependence on His provision and grace.
Why is the phrase "without blemish" repeated in Ezekiel 46:6 and so important for sacrifices?
Answer: The phrase "without blemish" (Hebrew: tamim) is profoundly crucial because it signifies perfection, wholeness, and absolute purity. Its repetition in Ezekiel 46:6 underscores the absolute and non-negotiable necessity of presenting offerings that are physically flawless and symbolically pure. This exacting requirement, consistent throughout the entire Old Testament sacrificial system (e.g., Leviticus 22:21), served to teach the Israelites about the holy, perfect, and uncompromising nature of God, who cannot accept anything less than perfection in His presence. More profoundly, it also served as a powerful foreshadowing of the ultimate, perfect sacrifice of Jesus Christ, who was Himself "without blemish and without spot" (1 Peter 1:19), offering Himself as the spotless Lamb of God.
CHRIST-CENTERED FULFILLMENT
Ezekiel 46:6, with its meticulous instructions for unblemished sacrifices and precise liturgical observances, finds its ultimate, glorious, and complete fulfillment in the person and redemptive work of Jesus Christ. The repeated and emphatic demand for animals "without blemish" throughout the entire Old Testament sacrificial system was not arbitrary; rather, it served as a constant prophetic foreshadowing of the perfect, sinless, and morally flawless sacrifice absolutely required to truly atone for humanity's pervasive sin. Jesus, as the Lamb of God who takes away the sin of the world, perfectly embodied this exacting requirement, being intrinsically "without blemish and without spot" (1 Peter 1:19). His singular sacrifice on the cross was not merely one offering among many, but the definitive, eternally effective, and all-sufficient offering that perfectly satisfied God's righteous demands for purity and holiness. Unlike the new moon sacrifices and all other Old Covenant offerings which had to be repeated cyclically, Christ's sacrifice was a once-for-all event, rendering all animal sacrifices obsolete and establishing a new and living way to God (Hebrews 10:1-18). Thus, Ezekiel's visionary blueprint for a renewed and purified worship in a future temple points forward to the profound new covenant reality where believers are reconciled to a holy God not through the imperfect blood of bulls and goats, but through the precious, unblemished blood of Christ, thereby enabling them to draw near to God with confidence, a purified conscience, and true spiritual worship (Hebrews 9:14).