Ezekiel 45:20
You 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.
You are to do the same
This phrase indicates a continuation of a prescribed ritual or action. In the context of Ezekiel 45, it refers to the purification and atonement practices for the temple. The Hebrew root here is "עשׂה" (asah), meaning "to do" or "to make," emphasizing the importance of obedience and consistency in following God's commands. This reflects the broader biblical theme of faithfulness in worship and the need for regular spiritual discipline.

on the seventh day of the month
The seventh day holds significant biblical symbolism, often associated with completion and rest, as seen in the creation narrative. Here, it marks a specific time for atonement, suggesting a rhythm of spiritual renewal. The Hebrew calendar's structure, with its emphasis on cycles and sacred times, underscores the importance of aligning one's life with divine order and timing.

for anyone who sins unintentionally or through ignorance
This phrase highlights God's grace and provision for human frailty. The Hebrew word for "sins unintentionally" is "שׁגגה" (shegagah), which refers to errors made without intent. The inclusion of "ignorance" acknowledges that not all sin is willful, and God's law provides a means for restoration even when people are unaware of their transgressions. This reflects the compassionate nature of God, who desires reconciliation and offers a path to forgiveness.

So you are to make atonement
Atonement, from the Hebrew "כפר" (kaphar), means to cover or to reconcile. This concept is central to the sacrificial system, pointing to the need for a mediator between God and humanity. In the Christian perspective, this foreshadows the ultimate atonement through Jesus Christ, who provides the final and complete reconciliation for sin.

for the temple
The temple, or "מקדש" (miqdash) in Hebrew, is the sacred space where God's presence dwells among His people. Making atonement for the temple signifies the need to maintain its holiness and purity, ensuring it remains a fitting place for divine worship. This reflects the broader biblical theme of holiness and the call for believers to be set apart, both individually and collectively, as the temple of the Holy Spirit.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel's visions and prophecies often focus on the restoration of Israel and the temple.

2. The Temple
Central to Jewish worship, the temple represents God's presence among His people. In Ezekiel's vision, it symbolizes spiritual renewal and divine order.

3. Unintentional Sins
These are sins committed without deliberate intent, highlighting human fallibility and the need for atonement.

4. Atonement
A key concept in the Old Testament, atonement involves reconciliation between God and humanity, often through sacrificial rituals.

5. The Seventh Day of the Month
A specific time set aside for making atonement, emphasizing the importance of regular spiritual cleansing.
Teaching Points
Understanding Unintentional Sin
Recognize that sin is not always a deliberate act; we must be aware of our actions and their impact on our relationship with God.

The Importance of Atonement
Atonement is essential for maintaining a right relationship with God. It is a reminder of our need for His grace and forgiveness.

Regular Spiritual Cleansing
Just as the Israelites had specific times for atonement, we should regularly examine our lives and seek God's forgiveness.

The Role of the Temple
The temple symbolizes God's presence and holiness. We are called to be temples of the Holy Spirit, living lives that reflect His holiness.

Christ as Our Atonement
Jesus' sacrifice fulfills the need for atonement, offering us complete forgiveness and reconciliation with God.
Bible Study Questions
1. How does the concept of unintentional sin in Ezekiel 45:20 challenge our understanding of sin and accountability?

2. In what ways can we incorporate regular spiritual cleansing into our daily lives, similar to the atonement practices described in Ezekiel?

3. How does the role of the temple in Ezekiel's vision relate to our identity as temples of the Holy Spirit today?

4. What connections can you draw between the atonement practices in Ezekiel and the sacrifice of Jesus as described in the New Testament?

5. How can we apply the principles of atonement and forgiveness in our relationships with others, reflecting God's grace and mercy?
Connections to Other Scriptures
Leviticus 4
Discusses offerings for unintentional sins, providing a background for understanding the need for atonement in Ezekiel 45:20.

Hebrews 9
Explores the concept of Christ as the ultimate atonement, connecting the Old Testament sacrificial system to the New Covenant.

Psalm 19:12
Highlights the human tendency to sin unknowingly, underscoring the need for divine forgiveness and cleansing.

1 John 1:9
Emphasizes confession and God's faithfulness in forgiving sins, linking to the theme of atonement and spiritual renewal.
Provision for the Erring and SimpleF. B. Meyer, B. A.Ezekiel 45:20
The Erring and the SimpleW. Clarkson Ezekiel 45:20
Sanctity of Time and PlaceJ.D. Davies Ezekiel 45:18-20
Sacred FestivalsJ.R. Thomson Ezekiel 45:18-25
People
Ephah, Ezekiel, Levites
Places
Holy Place, Most Holy Place
Topics
Anyone, Astray, Atonement, Erreth, Erring, Error, Errs, Feeble-minded, Free, Goes, Ignorance, Month, Naive, Purified, Reconcile, Seventh, Simple, Sin, Sinned, Sins, Temple, Thus, Unintentionally
Dictionary of Bible Themes
Ezekiel 45:20

     6183   ignorance, of God

Ezekiel 45:18-20

     7416   purification

Ezekiel 45:18-24

     4615   bull

Ezekiel 45:19-20

     6648   expiation

Library
Of the Third Seal.
The third animated being is the index of the third seal, in a human form, his station being towards the south, and consequently shows that this seal begins with an emperor proceeding from that cardinal point of the compass; probably with Septimius Severus, the African, an emperor from the south, of whom Eutropius writes in the following manner: "Deriving his origin from Africa, from the province of Tripolis, from the town of Leptis, the only emperor from Africa within all remembrance, before or since."
Joseph Mede—A Key to the Apocalypse

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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