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.
(Verse 8 and following) When the prince enters, he shall enter through the gateway vestibule and exit through the same way. And when the people of the land enter in the presence of the Lord on the appointed festivals, the one who enters through the north gate to worship shall exit through the south gate, and the one who enters through the south gate shall exit through the north gate. They shall not return through the gate they entered, but rather shall exit opposite it. But the prince, in their midst, will enter when they enter, and will exit when they exit. And on market days and festivals there will be a sacrifice of one ephah of flour with a bull, and one ephah of flour with a ram. But the sacrifice of the lamb will be according to what his hand finds, and a hin of oil for each ephah. That prince, of whom it was said above, 'And the prince will enter through the way of the outer gate, and through the same gate he will enter and exit' (John 10), has free will and the power to lay down his life and take it up again. And when he comes to us or ascends to the heavens, he exercises the same authority of his majesty. Finally, he does not seek markets, nor solemnities, nor does he observe any difference in days: because every time is a celebration for him. But the people only enter and exit the markets and solemnities: and not through the same path, but through one and then another. For it is written: And when the people of the land enter before the Lord in solemnities: let the one who entered through the North gate to worship, exit through the way of the South gate, and let the one who entered through the South gate, exit through the way of the North gate: he shall not return through the gate by which he entered, but he shall exit opposite to it. This is not only commanded to those who depart from Sodom, and it is said to them: Do not look back (Gen. XIX, 17); nor to those who put their hand to the plow, so that they do not look at the things that are behind them: but even to those who are established in the house of the Lord, they are commanded not to look back and turn to the needy and weak elements, and being initiated in the spirit, to be consumed (or consumed) by the flesh ((Al. consumed)): but to proceed also from spiritual things to greater things, and to say with the Apostle: Forgetting the past, and extending myself towards the things that are before (Phil. III, 13): so that they may not know in part and prophesy in part, but may come to perfection according to the perfection that human nature can achieve, so that we understand that Gospel saying: So you also, when you have done everything you were commanded to do, should say, 'We are unworthy servants; we have only done our duty' (Luke XVII, 10). And the Apostle in the same Epistle speaks of two perfections: for he writes as if he were imperfect: Not as though I have already attained, or were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus (Philippians 3:13). And immediately he speaks as if he were perfect: Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Therefore, let us understand this: however many of us are perfect, let us know this. For how can the statement stand, that the one who said, 'Not because I have already received, or because I am already perfect,' dare to say, 'However many of us are perfect, let us know this?' From this it is clear that every person and the whole creation, although they have come to perfection, still need the mercy of God and possess full perfection through grace, not through merit. Therefore, it is commanded to the people of the land, that if someone enters through the gate of the North to worship, they should exit through the way of the gate of the South. Who is this people to whom this is commanded? It is surely the pagans; those who, leaving the gate of the North, from where evils flare up upon the earth, have entered the temple, should not exit except through the way of the gate of the South, to the gate of light, to the gate of heat, to the gate where the bridegroom lies at noon (Jer. I). Finally, it is said in the same Song of Songs: Arise, O north wind, and come, O south wind (Song of Solomon IV, 16). But whoever enters through the south gate should exit through the north gate. Who is this people? It is the Jews, who, abandoning the gate of the way of light, go to the north gate, of whom it is said: The north wind, a very strong wind (Jeremiah I). For even the pot of Jeremiah is lit from the face of the north. Let us also say this: Through the north gate enters the one who forgives sins, and through the south gate exits the one who follows virtues. And on the contrary, if the righteous person falls into sin, he enters indeed through the southern gate, but he exits through the way of the northern gate. And the Prince, he says, will be in their midst, namely, of those who enter and those who exit, according to what is written: He stands in the midst of you, whom you do not know (John 1:26). And the Apostle says: Do you not know that Christ is in you (2 Corinthians 13:5)? But if it is said to those who do not know that Christ stands in their midst, how much more to those who know! But while Christ stood among the knowledgeable, then the dead body will become because of sin, and the living spirit because of righteousness. Indeed, the prince enters with those who enter, and exits with those who exit, witnessing the power and sin of both. Therefore, at the fairs and solemnities, namely the Sabbaths, Kalends, and all the festivals we have spoken about before, both a calf and a ram will be offered as sacrifices, each measuring an ephah. But in the offerings, there will not be a fixed number, nor a diminished will; but with strength, each person will offer according to their ability and with a clear conscience: offering as much as they can, not as much as they want, and above all, a hin of oil for each ephah of flour, so that it may be used for anointing and a lamp may be lit in the presence of the Lord. And those who use it may say: But I am like a fruitful olive tree in the house of the Lord (Ps. 51:10).
Continue studying Ezekiel 46:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezekiel 46:8 precisely details the divinely prescribed route for the prince within the visionary temple, stipulating that he must enter and exit the inner court exclusively through the porch of the east gate. This specific instruction underscores the meticulous order, divine protocol, and unique, yet constrained, role of the prince in the future worship system, emphasizing that even a leader's access to God's holy presence is governed by divine command and a designated, unalterable path.
Context
Literary Context
This verse is deeply embedded within Ezekiel's grand vision of a new temple and its associated ordinances, spanning chapters 40-48. Following the architectural descriptions (Ezekiel 40-42) and the awe-inspiring return of God's glory to the temple (Ezekiel 43), chapters 44-46 meticulously delineate the regulations for temple service, priestly duties, and the prince's specific role. Chapter 46, in particular, focuses on the prince's offerings and movements, especially concerning his access to the inner court through the east gate on special days like the Sabbath and New Moons. Ezekiel 46:8, therefore, provides a granular detail within these broader regulations, emphasizing the precise, non-negotiable path the prince must follow, reinforcing the highly ordered and divinely mandated nature of worship in this eschatological temple.
Historical & Cultural Context
Ezekiel's vision emerged during the profound disillusionment and longing for restoration experienced by the Jewish people during the Babylonian exile. The detailed temple blueprint served as a powerful symbol of future hope, God's enduring presence among His people, and the re-establishment of a purified and perfectly ordered worship system. In ancient Near Eastern cultures, temples were central to national identity and divine-human interaction, with strict protocols governing access and ritual purity to maintain the sanctity of the divine presence. The meticulous rules for the prince's movement reflect this cultural understanding of sacred space and the imperative for order in approaching the divine, while also offering a prophetic vision that transcends the historical First and Second Temples, pointing to an ideal, divinely ordained order that would prevent future apostasy.
Key Themes
Ezekiel 46:8 contributes significantly to several overarching themes within the book of Ezekiel. Firstly, it highlights Divine Order and Holiness, emphasizing that God's presence demands meticulous adherence to prescribed patterns, even for the highest human authority. The detailed instructions for the prince's movements reinforce the sanctity of the temple and the necessity of approaching God on His terms, a theme echoed in the careful separation of sacred and common in Ezekiel 42:20. Secondly, the verse underscores The Prince's Unique, Yet Limited, Role. While the prince is given special access and responsibilities, his movements are strictly regulated, demonstrating that even leadership is subservient to divine law and cannot operate outside of God's established boundaries, as further elaborated in Ezekiel 45:7-9. Finally, it speaks to the theme of Restoration and Ideal Worship, presenting a vision where worship is perfectly aligned with God's will, free from the deviations that led to the exile, a perfect order foreshadowed in the detailed architectural plans of Ezekiel 40.
Exposition and Analysis
Key Word Analysis
This term (H5387) denotes an "exalted one," a leader, chief, or ruler. In Ezekiel's vision, the nâsîyʼ is a significant figure in the restored community, distinct from the Davidic king of the past or the high priest. His role is administrative and liturgical, overseeing offerings and maintaining justice, yet his authority is clearly subordinate to God's temple laws, as seen in his prescribed movements. This specific designation highlights a unique leadership role within the eschatological framework, emphasizing responsibility without absolute sovereignty.
The word ʼûwlâm (H197) refers to a vestibule or entrance hall, specifically the front part of a building or gate. In the context of the temple, the porch was a transitional space, a liminal area between the outer and inner courts. The prince's designated use of this specific architectural feature for both entry and exit underscores the precision of divine instruction and the controlled nature of access to the more sacred inner precincts of the temple. It signifies a specific, non-deviating pathway.
This primitive root (H3318) means "to go out" or "to bring out" with a wide variety of applications. Its inclusion here, alongside "enter" (H935, bôwʼ), emphasizes the complete and prescribed nature of the prince's movement. Not only must he enter by a specific route, but he must also exit by the very same way. This repetition reinforces the idea of a fixed protocol, highlighting the divine demand for order, consistency, and adherence to established boundaries in sacred space.
Verse Breakdown
"And when the prince shall enter"
This clause introduces the subject of the verse, the nâsîyʼ or prince, and his initial action of approaching the sacred space. It sets the stage for a specific regulation concerning his access, implying a time and context for his entry, likely on the special days mentioned earlier in the chapter (Sabbaths and New Moons), where his presence for offerings is required.
"he shall go in by the way of the porch of [that] gate"
This is the core instruction for entry. The prince is not to use any arbitrary entrance but specifically "the way of the porch" of the designated gate, which, in context, is the east gate of the inner court. This emphasizes the precise, divinely ordained path that even a leader must follow, highlighting the sanctity and regulated nature of the temple's access points, ensuring that approach to God's presence is always on His terms.
"and he shall go forth by the way thereof"
This concluding clause reiterates the principle of prescribed movement for exit. The prince must leave by the same way he entered—through the porch of that gate. This repetition reinforces the immutability of the divine protocol, ensuring consistency and preventing any deviation from the established order. It underscores the idea that access to and departure from God's holy presence must always be on His terms, maintaining the integrity of the sacred space and the ritual.
Literary Devices
The verse primarily employs Precision and Detail, a hallmark characteristic of Ezekiel's entire temple vision. Every action and architectural feature is meticulously described, leaving no room for ambiguity regarding the prince's movements. This level of detail serves to emphasize the absolute Order and Holiness demanded by God in His restored sanctuary. The Repetition of "by the way thereof" for both entry and exit further underscores the rigidity and non-negotiability of the prescribed path, highlighting the consistency required in approaching God. Furthermore, the Symbolism of the prince's constrained movement within the sacred space serves as a powerful reminder that even the highest human authority is subject to divine law and must operate within God's established boundaries, never deviating from His revealed will.
Theological and Thematic Connections
Ezekiel 46:8 profoundly articulates the theological principles of divine order, the sanctity of God's presence, and the nature of leadership under divine authority. The meticulous regulations for the prince's movements underscore that access to God's holy space is not arbitrary but divinely prescribed, reflecting God's character as a God of perfect order and immense holiness. Even a figure of prominence like the prince must humble himself to follow a specific, narrow path, signifying that all worship and service must conform to God's revealed will. This emphasis on protocol ensures reverence and maintains the purity of the sacred space, highlighting that true worship is not about human convenience or innovation, but obedient adherence to divine instruction.
Reflection and Application
Ezekiel 46:8, with its precise instructions for the prince, offers profound insights for believers today regarding our approach to God and our conduct within His kingdom. It reminds us that God is a God of order, and His holiness demands reverence and intentionality in our worship and service. Just as the prince had a prescribed path, so too do we have a divinely appointed "way" to approach God, not through human innovation or self-will, but through the path He has provided. This verse calls us to consider the intentionality of our spiritual lives, ensuring that our worship, service, and leadership are not haphazard but are conducted with humility, obedience, and a deep respect for God's revealed will. It challenges us to recognize that true freedom in Christ is found in walking within the boundaries of His truth and grace, rather than seeking our own way, for His way is always the path of life and blessing.
Questions for Reflection
FAQ
Who is "the prince" in Ezekiel's vision, and is this a literal figure?
The "prince" (Hebrew: nâsîyʼ) in Ezekiel's vision (Ezekiel 40-48) is a significant leader in the restored community, distinct from the pre-exilic Davidic kings. He is given specific responsibilities related to the temple offerings and land distribution, as seen in Ezekiel 45:7-9, but his authority is clearly subordinate to the priests and the divine law. The interpretation of the prince varies among scholars: some view him as a literal, future Messianic figure (though distinct from Christ Himself), others as a human leader in a restored Israel, and still others as a symbolic representation of righteous leadership in a renewed covenant community. Regardless of the precise identity, his role in the vision emphasizes the need for a just, obedient, and divinely regulated leadership within God's ideal kingdom.
Why are the rules for the prince's entry and exit so specific?
The highly specific rules for the prince's entry and exit through the porch of the east gate underscore several key theological principles. Firstly, they emphasize the holiness of the temple and, by extension, the absolute holiness of God. Sacred space demands specific protocols, even for leaders, to maintain its sanctity and prevent defilement. Secondly, the rules highlight divine order and authority. God dictates the terms of access to His presence; human will or status does not override His commands. This reinforces the idea that all, regardless of position, are subject to God's law. Thirdly, it may symbolize purity and consistency. Entering and exiting by the same way ensures that no unauthorized or defiling path is taken, maintaining the integrity of the sacred ritual and the prince's role within it. This meticulous detail is characteristic of Ezekiel's vision, which aims to present an ideal, perfectly ordered system of worship, free from the compromises and deviations that led to Israel's exile.
Christ-Centered Fulfillment
Ezekiel 46:8, with its meticulous regulations for the prince's access to the holy space, finds its ultimate and profound fulfillment in Jesus Christ. The earthly prince's constrained entry and exit through a specific "way" foreshadows the singular, perfect access to God that Christ provides. Unlike the Old Testament prince who needed a designated path to approach a physical temple, Jesus Christ Himself is the "way, the truth, and the life," through whom "no one comes to the Father except through Me" (John 14:6). He is not merely a leader following a path, but the divine High Priest who has opened a "new and living way" through the veil of His flesh (Hebrews 10:19-20). The Old Testament temple, with its restricted access and prescribed routes, pointed to a greater reality: that true communion with God would be established not through human adherence to physical rituals, but through the perfect sacrifice and mediation of the Son of God. Christ's once-for-all entry into the heavenly sanctuary (Hebrews 9:11-12) has abolished the need for a physical gate or a human prince to mediate access, making it possible for all believers to "draw near with a true heart in full assurance of faith" (Hebrews 10:22). Thus, the precise path of the prince in Ezekiel's vision ultimately highlights the glorious, unhindered access we now have to God through the finished work of Christ, our ultimate Prince and High Priest.