Ezekiel 45:19-20 · Bible study
Ezekiel 45:19-20 Commentary: Atonement for the Sanctuary
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore the ritual of sin offering blood on temple structures and the provision for the erring and simple in Ezekiel's temple vision.
Research Summary
- Meaning: The ritual of applying sin offering blood to temple structures on the first and seventh days of the first month makes atonement for the sanctuary, especially for unintentional sins.
- Key words: “errs” (unintentional mistake) and “simple” (lacking understanding) describe those whose sins are not defiant but arise from weakness or ignorance.
- Main debate: Whether this is a literal future temple ordinance or a symbolic type of Christ's atoning work for the church.
- Theological theme: God provides cleansing not only for the people but for the very place of worship, and extends grace to cover even unrecognized sin.
- Best use: To illustrate the completeness of atonement in Christ, who cleanses every part of our lives, even the hidden corners, and welcomes those who are weak.
Translation Comparison
BSB Berean Standard Bible 2020
19And the priest is to take some of the blood from the sin offering and put it on the doorposts of the temple, on the four corners of the ledge of the altar, and on the gateposts of the inner court.
20You must do the same thing on the seventh day of the month for anyone who strays unintentionally or in ignorance. In this way you will make atonement for the temple.
WEB World English Bible 2000
19The priest shall take of the blood of the sin offering and put it on the door posts of the house, and on the four corners of the ledge of the altar, and on the posts of the gate of the inner court.
20So you shall do on the seventh day of the month for everyone who errs, and for him who is simple. So you shall make atonement for the house.
KJV King James Version 1769
19And 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.
20And 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.
ASV American Standard Version 1901
19And the priest shall take of the blood of the sin-offering, and put it upon the door-posts of the house, and upon the four corners of the ledge of the altar, and upon the posts of the gate of the inner court.
20And so thou shalt do on the seventh day of the month for every one that erreth, and for him that is simple: so shall ye make atonement for the house.
YLT Young's Literal Translation 1898
19and the priest hath taken of the blood of the sin offering, and hath put on the door-post of the house, and on the four corners of the border of the altar, and on the post of the gate of the inner court.
20And so thou dost do on the seventh of the month, because of each erring one, and because of the simple one--and ye have purified the house.
Darby Darby Bible 1890
19And 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.
20So thou shalt do also on the seventh of the month for every one that erreth, and for the simple; and ye shall make atonement for the house.
Douay-Rheims Douay-Rheims Bible 1899
19And the priest shall take of the blood of the sin offering: and he shall put it on the posts of the house, and on the four corners of the brim of the altar, and oil the posts of the gate of the inner court.
20And so shalt thou do in the seventh day of the month, for every one that hath been ignorant, and hath been deceived by error, and thou shalt make expiation for the house.
Verse in Context
Scholars' Consensus
Commentators across traditions agree that Ezekiel 45:19-20 prescribes a ritual of applying sin offering blood to three specific locations in the temple: the doorposts of the house, the four corners of the altar ledge, and the gateposts of the inner court. This pattern echoes the consecration ritual of Ezekiel 43:20, now extended to the entire sanctuary. Keil and Delitzsch note that this sin-offering on the first and seventh days of the first month is an addition to Mosaic law, emphasizing a fresh beginning for the purified community. The blood application signifies cleansing and dedication, covering the whole house of God. Gill sees in this an emblem of Christ's blood, which cleanses from all sin and grants access to God. The ritual also includes atonement for 'everyone who errs' and 'him who is simple', those who sin unintentionally or through ignorance, as Barnes and Jamieson-Fausset-Brown connect to Leviticus 4. The shared conviction is that this ceremony makes full provision for sin, anticipating the perfect atonement that would come through Christ.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: This passage commands a ritual of applying sin offering blood to the temple structure to make atonement for the entire house, particularly for those who sin unintentionally or through simplicity.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the blood application | The blood is applied to cleanse and consecrate the sanctuary from defilement caused by the people's sins. | Protestant commentators (e.g., Gill) see it as a type of Christ's blood cleansing the church; some dispensationalist traditions read it as a literal requirement for a future millennial temple. |
| Identity of 'the simple' | Refers to those who sin from lack of understanding or ignorance, not from rebellion. | Clarke defines 'simple' as wanting understanding to conduct oneself properly; others (e.g., Cambridge Bible) stress natural slowness or limitations of human mind. |
| Relation to Mosaic law | This ritual is not found in the Pentateuch, it is an addition unique to Ezekiel's vision. | Barnes and Keil treat it as a symbolic expansion for a new covenant context; some readers argue it was intended to be literally observed in a restored temple. |
| Timing: first month vs seventh month | The text as printed says 'seventh day of the month.' | The LXX reads 'seventh month' (Cambridge Bible notes this variant). This affects whether the ritual is a half-yearly cleansing or a special first-month event. |
Historical & Cultural Context
Ezekiel 45:19-20 sits within the prophet's vision of a restored temple and renewed worship (chapters 40, 48), given to exiles in Babylon. This was not a blueprint for a literal rebuilt temple but a symbolic portrait of God's dwelling with his people after judgment. The ritual described here deviates from Mosaic law, no such blood application on the first and seventh days of the first month appears in the Torah. The surrounding context (v15-17) assigns the prince the role of providing offerings, including sin offerings, for the whole house of Israel. The first day of the first month marked a new year, and the seventh day extended the cleansing, echoing the creation week and symbolizing a complete renewal.
The three locations for blood, doorposts of the house, the four corners of the altar ledge, and the gateposts of the inner court, correspond to boundaries of increasing holiness. The blood purifies each threshold, protecting the sanctuary from defilement caused by the people's sins, even those committed unwittingly. In ancient Near Eastern practice, blood was a potent purifier for sacred spaces. Verse 20 extends the atonement to 'everyone who errs' and 'him who is simple,' terms that cover sins of ignorance and weakness (cf. Leviticus 4:27; Psalms 19:12). This vision offers hope that in God's restored order, no sin, not even the most hidden or unintended, would be left unatoned. The passage leads directly into the celebration of Passover (v21-24), completing the picture of redemption.
Textual Notes
The supplied sources note one significant textual variant. The Masoretic Text reads 'seventh day of the month' (v20), but the Septuagint (LXX) reads 'seventh month, on the new moon.' The Cambridge Bible for Schools and Colleges suggests the LXX reading may be original, interpreting the ritual as a half-yearly cleansing of the sanctuary. Gill and others follow the MT, understanding it as the seventh day of the first month, completing a week of purification. No other variants are mentioned in the consulted commentators.
Reception History
Throughout church history, Ezekiel 45:19-20 has been read as a foreshadowing of Christ's atoning work. Gill (Baptist, 18th century) explicitly interprets the blood on doorposts and altar as an emblem of Christ's blood, which grants access to God and cleanses from sin. Jewish interpreters, such as Jarchi (quoted in Gill), offered alternative readings that kept the passage within the framework of temple practice, suggesting the text meant 'expiate the house from the man that errs and the simple one.' The Protestant tradition generally saw in Ezekiel's temple vision a symbolic portrait of the church, with these verses pointing to the sufficiency of Christ's sacrifice for all sin, even unintentional failures. Early Christian writers connected the blood on doorposts to the Passover and to the blood of Christ that marks believers for salvation.
Preaching This Verse
Three-point outline
- Blood marks the boundaries of holiness. The priest applies blood to doorposts, altar corners, and gateposts, places where the people cross into God's presence. The message is that access to God comes only through atonement.
- Atonement covers both structure and people. The sanctuary itself needs cleansing because the people's sin contaminates it. God provides a way for the very place of worship to be restored.
- God makes provision for the weak and the wandering. The ritual specifically includes those who err or are simple, not just the careful or the learned. Grace reaches further than our awareness of sin.
Five-point outline
- The location: doorposts of the house, four corners of the altar ledge, gateposts of the inner court, every entrance and boundary of the sanctuary.
- The agent: the priest takes the blood of the sin offering and applies it. Mediation is required.
- The timing: first day and seventh day of the first month. The number seven suggests completion and a new beginning.
- The scope: not for defiant sin, but for those who err unintentionally or are simple. God accounts for human frailty.
- The result: the house is reconciled. The church or temple is purified and fit for God's presence.
Illustration hooks
- Think of cleaning a house before an honoured guest arrives. Every room matters, even the rooms the guest won't see. This ritual cleanses every part of the temple, not just the main hall.
- A child who breaks a neighbour's window by accident still owes an apology. The parent pays for the repair, and the neighbour forgives. The sin offering blood covers what we didn't mean to do but still affects our relationship with God.
- In a workplace, a junior employee who makes a costly blunder through inexperience is not fired but coached. The atonement for the simple shows that God does not discard those who fail through weakness.
Questions your congregation is asking
- Does my unintentional sin still require forgiveness, or is God only concerned with deliberate rebellion?
- How does this Old Testament ritual of blood on doorposts connect to Jesus's sacrifice?
- If the temple in Ezekiel's vision is not a literal building, what does this passage teach about the church as God's dwelling place?
Leading a Discussion
Ezekiel 45:19-20 describes a ritual of applying sin offering blood to the doorposts, altar corners, and gateposts of the temple, and extending that atonement to the seventh day for those who sin unintentionally. This passage invites us to consider how God provides for every kind of sin, even the ones we didn't realize we committed.
Discussion questions
- Read Ezekiel 45:19-20. What three places receive the blood, and why might those specific locations matter?
- Compare this ritual with the consecration of the altar in Ezekiel 43:20. What is similar, and what is new here?
- The commentators note this ritual is an addition to Mosaic law. Why do you think Ezekiel's vision includes something not commanded in Leviticus or Numbers?
- Verse 20 includes atonement for “everyone who errs” and “him who is simple.” What do these terms tell you about God's concern for human ignorance and weakness?
- How does this passage make you think differently about the sins you commit without meaning to, words spoken in haste, failures of attention, habits you haven't broken?
- In what ways does the blood on the doorposts of the temple echo the Passover blood on the doorposts of Exodus 12? How does the meaning deepen here?
- If the church is now God's temple (1 Corinthians 3:16-17), what might this passage say about how Christ's blood cleanses the community of believers?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 16:18 | “He shall go out to the altar that is before Yahweh and make atonement for it, and shall take some of the bull’s blood, and some of the goat’s blood, and put it around on the horns of the altar. |
| Leviticus 16:20 | “When he has finished atoning for the Holy Place, the Tent of Meeting, and the altar, he shall present the live goat. |
| Ezekiel 43:14 | From the bottom on the ground to the lower ledge shall be two cubits, and the width one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the width a cubit. |
| Ezekiel 43:17 | The ledge shall be fourteen cubits long by fourteen wide in its four sides; and the border about it shall be half a cubit; and its bottom shall be a cubit around; and its steps shall look toward the east.” |
| Ezekiel 43:20 | You shall take of its blood and put it on its four horns, and on the four corners of the ledge, and on the border all around. You shall cleanse it and make atonement for it that way. |
| Leviticus 4:27 | “‘If anyone of the common people sins unwittingly, in doing any of the things which Yahweh has commanded not to be done, and is guilty, |
| Leviticus 4:35 | He shall remove all its fat, like the fat of the lamb is removed from the sacrifice of peace offerings. The priest shall burn them on the altar, on the offerings of Yahweh made by fire. The priest shall make atonement for him concerning his sin that he has sinned, and he will be forgiven. |
| Psalms 19:12 | Who can discern his errors? Forgive me from hidden errors. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that the word "simple" here means a person lacking the understanding needed to guide his own conduct. The term points to a deficiency in practical wisdom, not mere innocence. The warning is directed at those who cannot properly direct themselves.
Barnes' Notes on the Bible Protestant 1832
Barnes sees the deliberate deviation from earlier festival orders as proof that Ezekiel's vision is symbolic, not literal. The whole scene points forward to the time when Christ's single sacrifice would bring reconciliation and holiness through God's dwelling among his people. The repeated use of the number seven throughout signals a perfect covenant replacing the imperfect one.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the sanctuary was purified from the people's defilements at the start of each half-year, not just once. The "seventh day of the month" likely means the first day, and "every one that erreth" refers to unintentional sins due to human limitation, not specific individuals.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that this ritual was for those who sinned unintentionally or were misled. The priest applied blood to the doorposts, altar corners, and gate, purifying the entire temple structure. This act reconciled the sanctuary, covering all such errors and restoring the house to holiness.
Gill's Exposition of the Bible Baptist 1748
Gill sees a distinct new ordinance here — nothing like it appears in the Law of Moses. He reads the blood applied to the house, altar and gate as a clear picture that every entrance into God's church, every share in Christ the altar, and heaven itself all come only through Christ's blood. The ritual is for the erring and simple, showing they are to be received back, not shut out.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the phrase "him that is simple" refers to sins committed in ignorance rather than deliberate rebellion. They connect this directly to the Old Testament pattern for unintentional sins, where offerings covered what a person did not realize was wrong.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight that Ezekiel prescribes a bullock for the sin-offering on the first and seventh days of the first month, whereas Mosaic law usually required only a he-goat. They also note the unique blood application on doorposts and altar corners, not the curtain. These offerings cleanse the sanctuary from the people's unintentional sins.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the mutual responsibility in worship: the people supply the prince with offerings, and he in turn provides sacrifices for the entire nation. This arrangement ensures that reconciliation with God involves both leaders and the community together.