Ezekiel 45:21

ain that the land was not divided afresh by lot after the Babylonish captivity. The allotment mentioned and described here was merely for the service of the temple, the use of the priests, and the prince or governor of the people. A division of the whole land is not intended. Verse 2 Of this there shall be for the sanctuary - See the plan, A. Verse 3 And of this measure - See the plan, A, B, C, D, E. Verse 4 The holy portion - See the plan, A. Verse 5 And the five and twenty thousand - See the plan, B. Verse 6 Ye shall appoint - See the plan, FF. Verse 7 A portion shall be for the prince - נשיא nasi, he who had the authority of chief magistrate; for there was neither king nor prince among the Jews after the Babylonish captivity. For these allotments and divisions, see the plan, EE, FF, GG. Verse 8 My princes shall no more oppress my people - By exorbitant taxes to maintain profligate courts, or subsidize other powers to help to keep up a system of tyranny in the earth. The former princes even robbed the temple of God to give subsidies to other states. Verse 9 Take away your exactions from my people - This is the voice of God to all the rulers of the earth. Take away your exactions; do not oppress the people; they are mine. Abolish all oppressive taxes. Verse 10 Ye shall have just balances - This appreciation of weights, measures, and money was intended to show them that they must not introduce those to which they had been accustomed in the captivity, but those which God had prescribed to their forefathers. See the notes on the parallel places. Verse 16 All - this oblation for the prince - A present or offering to the prince. Verse 18 Thou shalt take a young bullock - and cleanse the sanctuary - There is nothing of this in the Mosaic law; it seems to have been a new ceremony. An annual purification of the sanctuary may be intended. Verse 20 For him that is simple - That wants understanding to conduct himself properly. Verse 25 In the seventh month - He shall do at the feast of tabernacles the same things that he was desired to do on the passover. The prince should offer the same number of victims, of the same quality, and with the same ceremonies, as during the above seven days. The offerings were, sin-offerings, burnt-offerings, and peace-offerings. Introduction Ordinances of worship prescribed for the prince and for the people, Eze 46:1-15 ; and the gifts he may bestow on his sons and servants, Eze 46:16-18 . A description of the courts appointed for boiling or baking any part of the holy oblations, Eze 46:19-24 . Verse 4 The burnt-offerings that the prince shall offer - The chief magistrate was always obliged to attend the public worship of God, as well as the priest, to show that the civil and ecclesiastical states were both under the same government of the Lord; and that no on

4 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 a 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 . 16 All the people of the land shall give this oblation for the prince in Israel. 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. 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: 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. 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. 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. 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. 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 a hin of oil for an ephah. 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. Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness. I. It is required that they offer an oblation to the Lord out of what they have ( v. 13 ): All the people of the land must give an oblation, v. 16 . As God's tenants, they must pay a quitrent to their great landlord. They had offered an oblation out of their real estates ( v. 1 ), a holy portion of their land; now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Ps. l. 9 . No; it is but an oblation; we only offer it to him; the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good. II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled:—1. Out of their corn they were to offer a sixtieth part; out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, v. 13 . 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation; out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, v. 14 . This was given to the altar; for in every meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200; that was the smallest proportion of all, v. 15 . But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace; but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment. III. This oblation must be given for the prince in Israel, v. 16 . Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince; every private person shall bring his oblation, to be offered with that of the prince; for it follows ( v. 17 ). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables; and it is a happy thing when those that are above others in power and dignity go before them in the service of God. IV. Some particular solemnities are here appointed. 1. Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses; it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary ( v. 18 ), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court ( v. 19 ), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing; that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future; and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, 2 Chron. xxix. 17 . They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to eat the passover, an ordinance which, of all Old-Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, v. 20 . And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple; he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Num. xv. 30 . By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also. 2. The passover was to be religiously observed at the time appointed, v. 21 . Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day ( v. 22 ) and a kid of the goats every other day ( v. 23 ), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, v. 23, 24 . 3. The feast of tabernacles; that is spoken of next ( v. 25 ), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin; they were therefore often repeated, not only every year, but every feast, every day of the feast, because they could not make the comers thereunto perfect, Heb. x. 1 , 3 . See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it. In this chapter we have, I. Some further rules given both to the priests and to the people, relating to their worship, ver. 1-15 . II. A law concerning the prince's disposal of