Ezekiel 46:9

Translation
King James Version
But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.
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KJV (with Strong's)
But when the people H5971 of the land H776 shall come H935 before H6440 the LORD H3068 in the solemn feasts H4150, he that entereth H935 in by the way H1870 of the north H6828 gate H8179 to worship H7812 shall go out H3318 by the way H1870 of the south H5045 gate H8179; and he that entereth H935 by the way H1870 of the south H5045 gate H8179 shall go forth H3318 by the way H1870 of the north H6828 gate H8179: he shall not return H7725 by the way H1870 of the gate H8179 whereby he came in H935, but shall go forth H3318 over against H5226 it.
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Complete Jewish Bible
But when the people of the land come before ADONAI at the designated times, whoever comes in to worship by way of the north gate is to leave by way of the south gate, and whoever comes in by way of the south gate is to leave by way of the north gate; he is not to go back out through the gate by which he entered but is to exit straight ahead of him.
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Berean Standard Bible
When the people of the land come before the LORD at the appointed feasts, whoever enters by the north gate to worship must go out by the south gate, and whoever enters by the south gate must go out by the north gate. No one is to return through the gate by which he entered, but each must go out by the opposite gate.
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American Standard Version
But when the people of the land shall come before Jehovah in the appointed feasts, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth straight before him.
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World English Bible Messianic
But when the people of the land shall come before the LORD in the appointed feasts, he who enters by the way of the north gate to worship shall go out by the way of the south gate; and he who enters by the way of the south gate shall go out by the way of the north gate: he shall not return by the way of the gate by which he came in, but shall go out straight before him.
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Geneva Bible (1599)
But when the people of the land shall come before the Lord in the solemne feastes, hee that entreth in by the way of the North gate to worship, shall goe out by the way of the South gate: and he that entreth by the way of the South gate, shall goe foorth by the way of the North gate: hee shall not returne by the way of the gate whereby hee came in, but they shall goe forth ouer against it.
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Young's Literal Translation
And in the coming in of the people of the land before Jehovah at appointed times, he who hath come in the way of the north gate to bow himself, goeth out the way of the south gate, and he who hath come in the way of the south gate, goeth out by the way of the north gate: he doth not turn back the way of the gate by which he came in, but over-against it he goeth out.
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See also
Deuteronomy 16:16Exodus 34:23Psalms 84:72 Peter 2:202 Peter 2:21Exodus 23:14Exodus 23:17
In the KJVVerse 21,665 of 31,102

Study This Verse

SUMMARY

Ezekiel 46:9 meticulously outlines the divinely ordained movement of worshippers within the visionary temple during solemn feasts, prescribing a unidirectional flow where those entering by the north gate must exit by the south, and vice-versa. This precise regulation ensures an orderly and reverent procession of pilgrims, preventing congestion and reinforcing the profound sanctity demanded in the presence of the LORD. It underscores God's meticulous design for worship and the imperative of deliberate, purposeful engagement with His sacred space, emphasizing that an encounter with the divine should always lead to spiritual progression rather than a return to the status quo.

CONTEXT

  • Literary Context: Ezekiel 46:9 is intricately woven into the expansive and highly detailed temple vision presented in Ezekiel 40-48. This monumental section of Ezekiel's prophecy describes a new, divinely designed temple, its precise architectural layout, and the elaborate regulations governing its services, the priesthood, and sacrificial offerings. Chapter 46 specifically delineates the laws concerning the prince's offerings and the protocols for the people's worship within the outer court. The verses immediately preceding this one (Ezekiel 46:1-8) detail the prince's unique role and the specific opening and closing times for the gates, thereby establishing the precise context for the common worshipper's mandated movement. This verse is, therefore, not an isolated command but an integral component of a comprehensive divine blueprint for restored worship in an ideal, future Israel, profoundly emphasizing order, reverence, and unimpeded access to God's holy presence.
  • Historical & Cultural Context: The prophetic vision encompassing Ezekiel 46:9 was received by Ezekiel during the Babylonian exile, a period spanning approximately 593-571 BC. This era was marked by profound national despair, spiritual disillusionment, and the physical absence of the Jerusalem Temple, which had been destroyed. For the exiled Israelites, who had lost their land, monarchy, and central place of worship, the vision offered a powerful message of enduring hope, divine restoration, and the promise of God's renewed, intimate presence among His people. The "solemn feasts" (Hebrew: môʻădîm) refer to the divinely appointed festivals (such as Passover, Weeks, and Booths) that formed the bedrock of Israelite communal worship and pilgrimage, as meticulously outlined in Leviticus 23. The strict protocols for movement within the temple precincts during these crowded events reflect ancient Near Eastern practices of maintaining order in sacred spaces, but here, they are elevated to divine command, underscoring the unique holiness of Yahweh and the profound reverence due to Him.
  • Key Themes: This verse significantly contributes to several overarching themes within Ezekiel's prophecy and the broader Old Testament narrative. Firstly, it powerfully illustrates Divine Order and Holiness, demonstrating God's meticulous concern for the manner in which His people approach Him, reflecting His own perfectly ordered, pure, and holy nature. The precise instructions for entry and exit underscore the profound sacredness of the temple as God's dwelling place, demanding a structured, reverent, and intentional approach, a theme also prominently featured in the book of Leviticus. Secondly, the entire temple vision, including this verse, speaks to Restoration and Future Hope, promising a time when Israel's covenant relationship with God will be fully re-established, complete with proper, unblemished worship. The detailed regulations signal a return to covenant faithfulness and a renewed, intimate communion with God. Lastly, the concept of not returning by the same gate subtly introduces the profound theme of Spiritual Transformation and Progression, implying that a genuine encounter with the LORD should invariably lead to a forward movement, a spiritual advancement, and not a mere return to the status quo, echoing the call to a transformed life found in passages like Deuteronomy 30:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • môwʻêd (Hebrew, môwʻêd', H4150): This term, translated "solemn feasts," fundamentally refers to an "appointment" or a "fixed time or season," specifically denoting a festival or an appointed assembly. Its usage here emphasizes that these gatherings were not spontaneous or arbitrary but divinely ordained appointments for the people to meet with God. The word highlights the covenantal and pre-determined nature of these sacred assemblies, where God Himself appointed the precise time and place for His people to draw near, underscoring the sacred and pre-ordained character of the worship described in the vision.
  • shûwb (Hebrew, shûwb', H7725): Translated as "return" in the crucial phrase "he shall not return," this primitive root means "to turn back (hence, away) transitively or intransitively." In the context of Ezekiel 46:9, it signifies a strict prohibition against retracing one's steps through the very same gate used for entry. This command ensures a unidirectional flow of worshippers, effectively preventing congestion and maintaining decorum. Beyond its practical implications, it carries a profound symbolic weight, suggesting that one should not revert to a previous state or condition after having encountered the divine presence.
  • shaʻar (Hebrew, shaʻar', H8179): Meaning "gate" or "door," this word refers to the physical entry and exit points of the temple courts. Its repeated mention within the verse (north gate, south gate, gate whereby he came in) underscores the strict architectural and procedural control over access to the sacred space. The gates are not merely utilitarian openings but serve as controlled thresholds, meticulously regulating who enters, how they proceed within the sacred precincts, and how they depart, thereby reinforcing the profound holiness and exclusivity of the temple.

Verse Breakdown

  • "But when the people of the land shall come before the LORD in the solemn feasts,": This opening clause establishes the precise setting and participants: the general populace (not just the prince or priests) gathering for the regular, divinely appointed festivals. "Before the LORD" signifies entering into His sacred presence, a profoundly solemn and sacred act that demands reverence.
  • "he that entereth in by the way of the north gate to worship shall go out by the way of the south gate;": This is the first specific directive regarding the movement of worshippers. Individuals entering the outer court through the gate located on the north side, having completed their acts of worship, are explicitly commanded to exit through the gate situated on the south side. This instruction establishes a clear, unidirectional flow, preventing any backtracking.
  • "and he that entereth by the way of the south gate shall go forth by the way of the north gate:": This clause presents the reciprocal and symmetrical rule. Conversely, those who entered the outer court from the south gate are likewise directed to exit through the north gate. This symmetrical instruction reinforces the principle of a continuous, circular flow of people around the outer court, ensuring an orderly progression.
  • "he shall not return by the way of the gate whereby he came in, but shall go forth over against it.": This final, emphatic clause summarizes and reiterates the core prohibition. No worshipper is permitted to exit through the same gate they used for entry. Instead, they must proceed "over against it," meaning through the opposite gate. This ensures that the flow is consistently forward and outward, preventing any congestion or static presence, and symbolically reinforcing a journey of spiritual progression rather than a static or regressive experience.

Literary Devices

Ezekiel 46:9 predominantly employs Prescriptive Language, which is characteristic of legal and cultic texts throughout the Old Testament. This direct, imperative style issues clear commands and prohibitions regarding behavior within the sacred space, thereby highlighting the absolute divine authority behind these regulations and the non-negotiable nature of God's requirements for worship. The verse also utilizes pronounced Parallelism and Antithesis by presenting two symmetrical rules for entry and exit (north-south, south-north) followed by a definitive prohibition against returning the same way, contrasting the forbidden action with the mandated one ("shall not return... but shall go forth over against it"). This structural repetition and deliberate contrast serve to emphasize the strictness, clarity, and non-negotiable nature of the divine mandate. Furthermore, the meticulous description of physical movement through specific gates can be interpreted as Symbolism, representing the ordered, reverent, and intentional approach required for encountering God's profound holiness, and perhaps, the transformative journey of faith that should always move forward, never backward.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 46:9, though situated within a visionary temple context, communicates profound theological truths about the very nature of God and the essence of worship. It reveals a God who is not merely holy and majestic but also supremely a God of perfect order, intentionality, and divine precision. The meticulous rules for movement within the temple precincts underscore the profound sacredness of His presence and the absolute reverence due to Him. This divine demand for order in worship is not arbitrary but flows directly from God's own immutable character, reflecting His perfection, His purity, and the seriousness with which He desires His people to approach Him. It teaches that true worship involves deliberate action, an unwavering respect for sacred boundaries, and a humble recognition of God's supreme authority and majesty. The prohibition against returning by the same gate also subtly but powerfully suggests a crucial spiritual principle: a genuine encounter with the living God should be inherently transformative, leading invariably to spiritual progression rather than regression, and fostering a changed perspective that continually moves forward from His life-altering presence.

REFLECTION AND APPLICATION

The detailed regulations of Ezekiel 46:9, while specific to a visionary temple, offer timeless and universal principles for contemporary believers in their approach to God. They serve as a profound call to intentionality, reverence, and a deep sense of awe in our worship, whether it be in corporate gatherings or in our private devotion. Just as ancient worshippers were guided by strict protocols for physical movement, we are reminded that our worship is not a casual endeavor but a sacred encounter with the living, holy God. This implies a conscious preparation of our hearts, engaging with focused attention, and a profound recognition of the holiness of the One we approach. Furthermore, the command not to return by the same gate serves as a powerful and enduring metaphor for spiritual transformation. When we genuinely encounter God through His Word, in prayer, in fellowship, or through the sacraments, we are not meant to leave unchanged or to revert to old, comfortable patterns. Instead, we are called to move forward in our faith, allowing His presence to refine us, sanctify us, and lead us into continuous growth and a deeper, more intimate walk with Him. Our spiritual journey should always be one of progression, continually moving "over against" our former selves, striving for greater conformity to the image of Christ.

Questions for Reflection

  • How does the emphasis on "order" and "reverence" in this verse challenge my personal approach to worship, both individually and corporately?
  • In what specific ways might I be "returning by the same gate" in my spiritual life, failing to move forward after encountering God's truth or experiencing His presence?
  • What practical steps can I take to cultivate a greater sense of intentionality, awe, and sacredness in my daily walk with God and in my communal worship?
  • How can the concept of "going forth over against it" inspire me to actively seek continuous spiritual transformation, growth, and a deeper commitment to Christ-likeness?

FAQ

Why are these rules for movement so specific and seemingly rigid?

Answer: The specificity and apparent rigidity of the rules in Ezekiel 46:9 serve multiple crucial purposes. Practically, during the large gatherings of solemn feasts, such detailed instructions would have ensured an orderly and efficient flow of pilgrims, preventing congestion, chaos, and maintaining peace and decorum within the sacred temple precincts. Theologically, this rigidity profoundly underscores the absolute holiness of God and the profound reverence, respect, and awe required in His presence. Every aspect of worship, even the physical movement of worshippers, was to be conducted with precision, intentionality, and a recognition of divine majesty, reflecting God's perfect order and His demand for a sanctified and consecrated approach to Him. It teaches that God is not to be approached casually or flippantly but with the utmost respect for His divine majesty and the sacredness of His dwelling place.

Does this temple vision in Ezekiel refer to a literal future temple that will be built?

Answer: The interpretation of Ezekiel's temple vision (chapters Ezekiel 40-Ezekiel 48) is a subject of ongoing scholarly debate. Some interpreters, particularly many dispensationalists, interpret it literally, believing it describes a physical temple that will be built in Jerusalem during a future millennial reign of Christ. Others view it more symbolically, as an ideal blueprint for a restored spiritual community, representing God's renewed presence, perfect order, and the fullness of His dwelling among His people, which they see fulfilled spiritually in the church and ultimately in the New Heavens and New Earth (as vividly described in Revelation 21). A third perspective suggests it is a prophetic vision that had a partial, initial fulfillment in the post-exilic temple but ultimately points to a greater, eschatological reality that transcends a mere physical structure. Regardless of the literal or symbolic interpretation, the enduring spiritual principles of holiness, divine order, God's dwelling among His people, and the proper reverence due to Him remain paramount and universally applicable.

CHRIST-CENTERED FULFILLMENT

Ezekiel 46:9, with its profound emphasis on orderly access to God's presence and the crucial prohibition against returning the way one came, finds its ultimate and most glorious Christ-centered fulfillment in the New Covenant. While the physical temple and its meticulously regulated gates were earthly shadows and types, Christ Himself is the ultimate "gate" and the singular, true means of access to God the Father. As John 10:9 declares, "I am the door. If anyone enters by Me, he will be saved." Through His perfect life, atoning death, and triumphant resurrection, Jesus tore the temple veil from top to bottom (Matthew 27:51), signifying that the way into the Most Holy Place—God's very presence—is now fully and freely open to all believers, not through physical gates or prescribed movements, but through saving faith in Him. Furthermore, the command not to return by the same gate powerfully foreshadows the transformative and progressive power of Christ's work in believers. When we encounter God through Him, we are emphatically not meant to remain unchanged or to revert to our former sinful ways and patterns. Instead, we are called to a radical new life, a continuous spiritual progression that moves "over against" our old, fallen selves. 2 Corinthians 5:17 proclaims this truth unequivocally: "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." Christ is the one who enables this continuous spiritual journey, leading us from glory to glory (2 Corinthians 3:18), ensuring that our encounter with God always results in forward movement, lasting transformation, and an ever-deepening conformity to His image. He is our ultimate access, our perfect order, and the divine source of our eternal spiritual progression.

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Commentary on Ezekiel 46 verses 1–15

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(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).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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