Chapter 43

574 BC – The Glory of The Lord Fills the Temple

1 Afterward he brought me to the gate, even the gate that looketh toward the east:

This chapter is glorious indeed in as much as it heralds the return of the Holy Spirit to the Millennial Temple, and therefore, to Israel. Ezekiel saw Him leave (Ezekiel 11:23), and now he sees Him return. Atonement as the eternal foundation of God’s relationship with man is the keynote of this chapter, which will occasion the coming of The Spirit. As stated, this will be at the beginning of the Kingdom Age.

2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.

Israel rejected Him, so He left. Now, Israel has been washed and cleansed by the Blood of the Lamb, and therefore, He returns.

3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.

Taking the latter phrase first, “and I fell upon my face”, one is left with the proper position in the presence of The Lord of Glory. The phrase “that I saw when I came to destroy the city” does not mean that Ezekiel personally destroyed it, but he was the announcer of this tragic event. The idea of Ezekiel’s terminology is that, as God in the past had shown Himself as One of justice and judgment by overturning and destroying the old, likewise, He will now exhibit Himself as a God of grace and mercy by condescending to establish His abode in the new. Consequently, Ezekiel saw the destruction and the restoration and in a manner unlike any other prophet before or since.

4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.

comes into the newly built Millennial Temple

5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.

The Lord is now entering into and taking possession of the “house” as formerly He had entered into and taken possession of the Tabernacle and the Temple of old. (Exodus 40:34-35, 1 Kings 8:10-11)

6 And I heard him speaking unto me out of the house; and the man stood by me.

It is The Holy Spirit Who is speaking to Ezekiel. As well, the “man” standing by Ezekiel is none other than The Lord Jesus Christ, Who has conducted Ezekiel through the entirety of this manifestation. (Chapter 40:3-4)

7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.

The phrase “where I will dwell in the midst of the children of Israel for ever” goes beyond anything that had ever been spoken concerning either the tabernacle of Moses or the Temple of Solomon.

Exhortation to Israel
8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.

The wording of “their threshold”, “my thresholds”, “their post”, and “my posts” refers to their idol temple erected by the side of God’s Holy House, which of course, occasioned their destruction.

9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.

The theology here presented harmonizes with that of the Old and New Testament writers, who invariably proclaimed purity of heart and life as a necessary condition of God’s abiding in the heart, while asserting such divine indwelling in the heart as the only certain creator of such purity. One cannot create such himself (Isaiah 1:16, 25; 26:12; John 14:23; 2 Corinthians 6:17; James 4:8). The idea of this verse is not that such sin dwelt in Israel at this particular time, the time of the Millennium, but that God’s attitude towards sin never changes. In fact, such sin will never again happen in Israel.

10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.

This refers to iniquities of the past, not of the present, but yet, they are to be ashamed of their past as we should be ashamed of all sin, especially personal sin. “(A)nd let them measure the pattern” concerns itself with the great Sanctuary, which will be the dwelling place of The Lord. Comparing this glorious palace with the pagan and papal temple of idolatrous worship, the people will be ashamed of shrines, both ancient and modern, of which they are now so proud. Similarly, a comparison between the way of salvation and holiness patterned in the Scriptures and those invented by man fill the contrite heart with self-condemnation.

11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.

The idea of this verse is that God will not dwell in anything except that which He, Himself, has made. Only that which is of God, all of God, and only of God can be accepted. And this has been the problem with religious man from the beginning until now. He seeks to insert that of his own making into that which is of God, which The Lord will never tolerate. The message always has been and always will be “Jesus Christ and Him crucified.” (1 Corinthians 1:23)

12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.

As the Holy of Holies, the Tabernacle, and the Temple of old were “most holy”, likewise the entirety of that which pertains to this sanctuary is to be considered as a “Holy of Holies”. In fact, the entire summit of this mountain is to be reserved for Emmanuel.

Measurements of the Altar
13 And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar.

As stated at the beginning of this chapter, atonement is the eternal foundation of God’s relationship with man, of which the “altar” is symbolic. Such symbolizes Calvary and will forever serve as a reminder and a memorial of what Christ did in order that humanity be redeemed.

14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.

The “cubit” is approximately 18 inches long.

15 So the altar shall be four cubits; and from the altar and upward shall be four horns.

This altar was 18 feet long and 18 feet wide. It is approximately 10 ½ feet high.

Ordinances of the Altar

18 And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.

The “ordinances of the altar”, as given here, do not pertain to the regulations for the sacrificial worship to be afterwards performed upon the altar. For the rights to be observed at this time were for its consecration only. In other words, it was to be dedicated by a special ceremony before being brought into ordinary use. The same was done for the tabernacle in Solomon’s temple (Exodus 29:1-46; Leviticus 8:11-33; 1 Kings 8:63-66; 2 Chronicles 7:4-10).

19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.

The “priests” who would participate in this dedication and cleaning were to be “of the seed of Zadok”, David’s faithful High Priest. Hence, by the choosing of these “sons of Zadok”, the Holy Spirit proclaims to us the value of faithfully adhering to the will of God instead of the will of man.

20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.

The “blood” formed an integral part of every expiatory offering. It was to be placed on the “four horns” of the altar, which pointed in every direction, signifying that redemption was the same the world over. It was also to be smeared on the “four corners of the settle”, which formed a part of the base or foundation of the altar. It also was to be smeared on the “border” with the implication being that the blood was smeared around the entire border. This was the “altar” cleansed and purged. Consequently, when Christ died on Calvary, His blood, which stained The Cross and the earth beneath it, purged and cleansed this most vile form of death.

21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.

The idea is the skin and dung of the bullock should be burned without the camp (Exodus 29:14; Leviticus 4:12, 21; Leviticus 9:11,15).

22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.

The reader must wonder as to the need for different animals or another animal at all. Actually, there were five Levitical offerings given in the Law of Moses, with all typifying what Christ would do at Calvary. In other words, it took five offerings to wholly portray His one sacrificial offering on The Cross. They were the whole burnt offering, the peace offering, the sin offering, the trespass offering, and the meat [meal] offering.

23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.

24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.

A comparison here with Leviticus here is instructive. There, the burnt offering preceded the sin offering. Here, it follows. Then, faith praised in looking forward to the sin offering of Calvary. In the future day, faith will praise looking back to Calvary. Thus, the great sin offering of the Lamb of God stands in the midst of the ages and is preceded and followed by praise. Actually, there will be no Day of Atonement in Millennial worship, for the sacrifices then will recall the one, All-Sufficing Atonement perfected at Golgotha. The “salt” placed on the offerings typifies the fact that all of this is according to the Word of God.

25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.

A perfection of the atonement appears in the seven days of this action. “Seven”, as God’s number, denotes perfection, completion, fulfillment, totality, and universality.

26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.

Likewise, as this consecrates the priests, it consecrates all who believe in a vicarious atoning offering of Christ at Calvary.

27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.

As a result of Calvary, this house shall stand, whereas every other house has fallen. God can accept mankind only on the basis of the sacrifice of Calvary and our faith in that finished work. By any way other than The Cross, acceptance is denied (Ephesians 2:13-18).

Chapter 44

574 BC -The Gate of The Prince
1 Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut.

In as much as the Messiah has entered His Palace, the inner gate of the eastern entry shall be shut, thus giving a memorial of the fact and an assurance that He will never again forsake His Temple.

2 Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.

Jehovah, the God of Israel, is the Messiah. The north and south gates will be the principal entry points of worshipers, day and night, who, no doubt, will come from all over the world and continually.

3 It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.

Exactly who this “prince” is, is not known, however, he is probably the High Priest.

4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face.

The result of the “glory of the LORD” filling the house was Ezekiel falling on his face. Thus, man is humbled.

5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.

The phrase “mark well” means “sit the heart upon”. The heart, the eyes, and the ears are all to be engaged with Jehovah’s house and its ordinances, laws, and statutes. When entering God’s presence, it is of utmost importance that the heart should be deeply affected. It also should be deeply exercised when going forth from the Divine Presence.

6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,

Actually, the Lord takes the prophet back to the original happenings at the north gate, for this was the scene of the “abominations”, which, at least in part, caused the original destruction of Judah and Jerusalem (Chapter 8:5). Consequently, a stern reminder and warning is given that the nations should now be preserved from lapsing into similar transgression. Thankfully, there will be no repeating by Israel of these “abominations”.

7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.

Those who do not know The Lord profane a true temple of worship by professing to be what they are not.

8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.

The implication is, in the old economy of God, the Levites, who were supposed to attend to the duties of the temple, grew weary of this service and engaged others, even Gentiles [uncircumcised in the flesh or heart] to discharge the services (Nehemiah 13:3-9).

Instructions for the Priests

9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.

It seems from this verse that, in the coming Kingdom Age, the Lord intends for Israel only to serve in the capacity of the temple and even certain ones in Israel, the “sons of Zadok”, with the “Levites” in lesser positions. Israel is to be what The Lord intended for them to be at the very beginning “a kingdom of priests” (Exodus 19:6).

10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.

Due to the transgressions of the past, of which the Levites were some of the leaders, they now cannot take part in the sacred ministry of the Millennial Temple. However, they will be used but in a lower type of service.

11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.

12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity.

The Levites, appointed to teach the Law, turned from that Holy Book and taught man’s way of salvation. In this, they have many modern imitators.

13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed.

The Levites will be confined to the court of the priests and not permitted to enter the temple itself. Such will be their punishment all through the Millennial Age.

14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.

Some may think it cruel that sentence be imposed on these Levites, who had nothing to do with the sins committed by their fathers many many centuries in the past. However, The Lord is not holding them responsible personally but only the order of Levites itself. Actually, it is grace fueled by love that affords them even this privilege. As a Jew, to have the privilege to serve in the Sanctuary in any capacity, irrespective of how small it may be, is a privilege indeed.

15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:

Those “sons of Zadok”, who had remained true to the southern kingdom, will have charge of the most holy services in the Millennial temple.

16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.

Once again, these are the sons of Zadok (1 Kings 2:35).

17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.

“[T]hey shall be clothed with linen garments” suggests the righteousness of Christ, of which they were symbols. “[A]nd no wool shall come upon them, whiles they minister” pertains to that which would cause sweat, symbolizing one’s own efforts. Salvation is not of works; it is a gift of God (Ephesians 2:8-9).

18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.

“[L]inen bonnets upon their heads” implies that they are to understand, and understand fully, that their righteousness is of Christ and not of themselves. As well, the “linen breeches” symbolize the truth that all that is done for Christ is due to His righteousness, freely imputed to us who believe, and not to our own abilities.

19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.

Not sanctifying the people with their garments is meant to make a statement. Man is unholy, while Christ is Holy. As well, there is nothing that man can do within himself to obtain holiness except freely admit that he is unholy and then look exclusively to Christ and The Cross. Upon faith, Christ will then freely impute holiness and righteousness to such a believer.

20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.

Egyptian priests and Roman monks shaved the head, and those of the Greek church wore their hair long. God’s priests will follow neither fashion.

21 Neither shall any priest drink wine, when they enter into the inner court.

The drinking of intoxicating beverages caused the deaths of Nadab and Abihu, the sons of Aaron. They offered strange fire before The Lord (Leviticus 10:1-2, 9).

22 Neither shall they take for their wives a widow, nor her that is put away (divorced): but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

Consequently, celibacy is not advised or sanctioned except in certain cases. Hence, the celibacy of the Roman Catholic priests has occasioned untold problems for the catholic church in that it is unnatural and unscriptural.

23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.

This has always been the duty of the God-called preacher of the Gospel, whether as priest under the old economy or preachers under the New Covenant (2 Timothy 4:1-2).

24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.

This simply means that everything is to be “judged” according to the Word of God.

25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.

The priests will not be allowed to touch any dead person with the exception of very close relatives. Death is symbolic of the fruit of sin, and therefore, the prohibition (Romans 6:23).

26 And after he is cleansed, they shall reckon unto him seven days.

Even in touching the dead body of a close relative, the priest would have to go through a cleansing ceremony for seven days.

27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.

Along with going through the seven days of ceremonial cleansing, such a priest would also be required to offer up a “sin offering”. This did not mean that he had personally sinned but that in his personal duties, which pertained to the touching of the dead body, such spoke of the awful effect of sin.

28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession.

This passage declares that, during the Millennial Reign, all priests should have Jehovah as their possession and not any territorial or tribal tract, such as should be assigned to the other tribes [Chapter 48].

29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.

All of their sustenance will come from the Temple and its many services.

30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.

The firstfruits, probably one tenth of all the tribes, which will go to the temple, belong to the priests. The phrase “that he may cause the blessing to rest in thine house” implies that if people do not obey, the blessing will cease. This principle will automatically ensure obedience.

31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.

The idea is, the animals brought for sacrifice must not be animals that have died of natural causes or been killed by beasts, but instead, the healthiest of the healthy. Calvary, of which all of this was a type, will be shown to be the divine center of God’s purposes of grace and wrath.

​Chapter 45

574 BC – A Portion of the Land to be an Oblation to The Lord
1 Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about.

Verses 1 through 8 portray the portions of land in Israel, which are to be allotted to the Sanctuary, the city, and the prince. The length of this holy oblation [area of land] is about 42 miles. The width is roughly 17 miles. “[W]hen ye shall divide by lot the land for inheritance” probably means that it is the area already allotted by The Holy Spirit.

2 Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about; and fifty cubits round about for the suburbs thereof.

This is probably referring to the outer court, which is 750 feet square. This area includes not only the outer court but the inner court, as well as the temple and altar area. All of it is looked at primarily as the “Sanctuary”. God’s love for man and His hatred of injustice appear in Him making His dwelling place among them and in His laws respecting land [verse 8], courts of justice, excessive taxations, evictions [verse 9], and commercial property [verses 10-12]. Thus, the poor and defenseless will be cared for by Him.

3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place.

In this area, some 42 miles long and 17 miles wide, the “Sanctuary” and “Most Holy Place” will be situated.

4 The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary.

This area will be occupied not only by the “Sanctuary” but also by the “houses” of the priests.

5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.

The portion of the Levites, 42 miles long and 17 miles wide, will be the same as the portion of the priests, while priests were Levites, but not all Levites were priests.

6 And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel.

This passage represents a third tract of territory exclusively for Jerusalem itself. It is about 42 miles long and about eight and a half miles wide, which constitutes a rather large city.

The Prince and the Land

7 And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border.

From the description, it seems like the “portion for the prince” will lie on both sides of the Holy Portion or the portions of the priests and the Levites. Even though the Scripture is not exactly clear as to the size of these “portions”, still, some think it will be quite large, even about 4 miles square. This we do know, the prince will be in charge of all the Millennial Worship (verses 16-17).

8 In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes.

This Scripture should be read, “As touching the land, this shall be his possession in Israel”, i.e., the prince shall have no land other than these two portions.

9 Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD.

The “prince” is to set the example for the entirety of the world, which he will do under Christ. And for the first time, the entirety of the world will know fairness, earnestness, and integrity in government.

Various Other Regulations – Honest Weights

10 Ye shall have just balances, and a just ephah, and a just bath.

11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer.

12 And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh.

The idea of these passages is to portray a justice system which cannot be bought, bribed, or set aside. In other words, there will be no favoritism. The “ephah” and “bath” are the same, being about one bushel. A “homer” or a “cor” is about ten bushels. The “shekels”, as it is here portrayed, would be worth about $10 in today’s currency. However, it is very difficult to equate the purchasing power of Bible money with that of the present time.


13 This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley:

14 Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are an homer:

15 And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.

The word “oblation” means that which is offered as a sacrifice or gift to The Lord. The amounts here represented, or the equivalency in money, were to be given to the sanctuary by all Israelites in order to support the rulers of Israel.

Summary of Millennial and Eternal Worship

16 All the people of the land shall give this oblation for the prince in Israel.

These offerings will be incumbent upon all.

17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

The phrase “to make reconciliation for the house of Israel.” refers to the atonement. However, it is to be ever understood that it is only symbolic as Christ has already made atonement, thereby reconciling Israel and all the world to God by His death at Calvary.

Offerings on Certain Holy Days

18 Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary:

The contrast between the legislation of verses 18 through 25 and that of Leviticus emphasizes the difference between the Mosaic and Millennial worship. Here, the year begins with a demonstration of accomplished redemption and a provision of a pure ground of worship. Thus, shall atonement be made for the house on the first day and for the worshipers on the seventh day. The year will, therefore, begin with the memorial of a perfected atonement for sin. In Leviticus, the year closed with an atonement pointing forward to a cleansing yet to be accomplished.

19 And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court.

As the “young bullocks” of verse 18 typified Christ, Who died in the prime of His manhood, this verse typifies His shed blood on which the foundation of salvation is based. In as much as these sacrifices will be carried on forever, and strictly as a memorial of what Christ did at Calvary, this should, by all means, portray to us the value placed here by The Lord on the Finished Work of Calvary.

20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.

“[E]very one that erreth” refers to those who have drifted from the straight path through ignorance or foolishness. The “simple” pertains to the one who, for whatever reason, does not fully understand the ramifications of his actions. These passages portray to us the absolute abhorrence of sin by The Lord, and therefore, the absolute perfection demanded. In as much as such is not possible, even for redeemed man [not yet in the glorified state], provision is here made.

21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.

The two feasts of Passover and Tabernacles will be marked by sevenfold offerings in contrast to the two-fold ones of Leviticus. And this is because these offerings will testify to the perfection of the cleansing for sin fulfilled at Calvary. The character of worship in that future day and the sense of the sufficiency of Christ’s sacrifice of Himself as the sin offering and the burnt offering, will be perfect. Thus, these two feasts will celebrate the perfection and sufficiency of the atoning work of Christ, together with the feasts of the Sabbath and the New Moon, testify of the fulfillment of God’s promises to Israel in bringing them into rest and making them to be light to the Gentiles (Isaiah 60; 66).

22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.

The “Passover”, as conducted here, will continue forever, fulfilling Exodus 12:14.

23 And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering.

24 And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah.

The “prince” will be in charge of the sacrifices, which is the work of the High Priest.

25 In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.

Whereas the Passover was celebrated in the first month, this feast is celebrated in the seventh month, thereby representing the feast of Tabernacles. As stated, these two feasts, Passover and Tabernacles, will be celebrated forever.


43, 44, & 45