Ezekiel 46 commentary

The ordinances of worship for the prince and for the people, are here described, and the gifts the prince may bestow on his sons and servants. Our Lord has directed us to do many duties, but he has also left many things to our choice, that those who delight in his commandments may abound therein to his glory, without entangling their own consciences, or prescribing rules unfit for others; but we must never omit our daily worship, nor neglect to apply the sacrifice of the Lamb of God to our souls, for pardon, peace, and salvation.

CHAPTER 46

Eze 46:1-24. Continuation of the Ordinances for the Prince and for the People in Their Worship.

2. The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.

9. The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.

10. prince in the midst--not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Psa 42:4, "I had gone with the multitude ... to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.

12-15. Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.

16-18. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [Josephus, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Is 61:2, 3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."

19-24. Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Le 6:25; 7:7), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1Co 10:31).

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 one was capable of being prince or priest, who did not acknowledge God in all his ways. It is no wonder that those lands mourn, where neither the established priest nor the civil magistrate either fear or love God. Ungodly priests and profligate magistrates are a curse to any land. In no country have I found both so exemplary for uprightness, as in Britain.

According as his hand shall attain unto - According to his ability, to what the providence of God has put in his hand, i.e., his power. This proportion of offerings is different from that prescribed by the Mosaic law, Num 15:4-12.

He that entereth in by the way of the north, etc. - As the north and the south gates were opposite to each other, he that came in at the north must go out at the south; he that came in at the south must go out at the north. No person was to come in at the east gate, because there was no gate at the west; and the people were not permitted to turn round and go out at the same place by which they came in; for this was like turning their backs on God, and the decorum and reverence with which public worship was to be conducted would not admit of this. Besides, returning by the same way must have occasioned a great deal of confusion, where so many people must have jostled each other, in their meetings in different parts of this space.

And the prince in the midst of them - Even he shall act in the same way: he must also go straight forward, and never turn his back to go out at the same gate by which he entered. The prince and the people were to begin and end their worship at the same time.

Thou shalt prepare it every morning - The evening offering is entirely omitted, which makes an important difference between this and the old laws. See Exodus 29:31-46.

To the year of liberty - That is, to the year of jubilee, called the year of liberty, because there was then a general release. All servants had their liberty, and all alienated estates returned to their former owners.

He brought me thorough the entry - The prophet had entered by the north gate of the court of the priests, where he had seen, a little before, the glory of the Lord, and where he had received all those directions from Eze 44:4, Eze 44:5, to this chapter. From that gate, (see plan Q.) he entered the vestibule by a gate which was by the side of the apartments of the priests, which were along this aisle, (see S.) to the right of the vestibule towards the west. At the extremity of a row of chambers, he remarked, at the west, the place where they boiled the flesh of the sin-offerings, (see T.) They did not boil there the flesh of all sorts of victims, there were other kitchens appointed for that, (see PP): but that only which could not be eaten but in the outer court, and by the priests which were sanctified; such were the parts of the offerings for sins of commission and ignorance, and the offerings of flour with which they were accompanied.

The trespass-offering - Part of this, and of the sin-offering, and the flour-offering was the portion of the priests. See Num 18:9, Num 18:10.

It was made with boiling places - These were uncovered apartments, where they kept fires for dressing those parts of the peace-offerings, which were made in the temple by individuals through a principle of devotion. On these their families and their friends feasted; and portions were sent to the poor, the widows, and the orphans. And thus the spirit of devotion was the means of preserving the spirit of mercy, charity, and benevolence in the land. How true is that word, "Godliness is profitable for all things."

In the sabbaths - Both weekly and other holy days, which are called sabbaths.

Go forth over against it - Perhaps, only to prevent all jostling and confusion.

His inheritance - Whatever lands of the prince are given to servants, shall at the year of Jubilee revert to the sons of the prince. For them - And to theirs after them.

The outer court - Where the people were.

A court - A smaller court made up on the outer sides with the walls of the greater square, and on the inside made with two walls, the one forty cubits long, the other thirty cubits broad.

A row of building - A range of building on the inside of the walls of the lesser courts. Four - Four courts in the four corners.

1 THus saith the Lord GOD; the gate of the inward court that looketh toward the east shall be shut the six working dayes ; but on the sabbath it shall be opened , and in the day of the new moon it shall be opened.

'Twas the East-gate of the Court next to the Temple, or which did lead into the inmost Court, where the Altar of burnt-offering stood.

This explains that of chap. 44.2. let. d. f. g.

Or every day that is a working day.

On that holy rest the prospect into the Temple, and to the Altar shall be free.

The Priests should open it.

This one festival is named, but all the rest are included, this gate was to be shut onely on working dayes, therefore to be open on all holy dayes, which were dayes of holy Service to God.

2 And the prince shall enter by the way of the porch of that gate without , and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth ; but the gate shall not be shut until the evening .

He must come in at the gate, which is between the Court of the Iews, and the Court of the Priests, which is here called the Gate without, or the outer gate of that Court, and so go up to the gate within, which leads into the inmost Court, and rose by 10, or 12, or 15 stairs, say some.

While this solemn service was acting to make atonement for the Prince, or to offer Sacrifices of peace-offerings, for himself, he is directed to stand before the Lord, in other cases he might sit, the greatest should revere that God, whose mercy they need and seek.

One of the inward posts, where he might best see the Sacrifice offered up, but may not go into the Court, none might go in, but such as were, by Gods appointment, to minister before him.

Ver. 22, 23, 24. of the 45th. chap. 'tis said the Prince shall prepare, here the priests must prepare, but these places speak of different preparations, the prince prepared by buying, or bringing of his own the best for Sacrifice. The priest prepared by receiving, bringing the Sacrifice to the Altar, slaying and disposing of all things according to the rule. The Housholder prepares, so doth his Cook prepare the Feast, so that each prepare what is proper to them, and so 'tis here, the Prince prepares but doth not Sacrifice, the Priest prepares but doth not buy, or bring the Sacrifices.

He shall bow, (as Heb.) himself 'tis a praying posture, Exod. 12.27. in which duty the Prince, as all others are to attend on God, while the expiatory Sacrifice is offering, while their reconciliation is to be made, in which posture the Prince is to be all the while the Priest is offering, 2 Chron. 29.29.

Here he took his standing in the beginning of the service, here he is, when 'tis finisht at the inner Threshold of the gate, where his eye might see enough, if his understanding were enlightned with knowledge of these mysteries he need not approach nearer to God, then his Faith could now carry him while at the threshold.

Not stay to gaze, or talk, but as he came to Worship, so having worshipt, he must return

Till all the Sacrifices were offered, and the offerers reconciled, now each offerer was to bring his offering to this gate, and there give it to the Priest, and there lay his hands on the head of the Sacrifice, Lev. 1.3, 4.

3 Likewise the people of the land shall worship at the door of this gate before the LORD, in the sabbaths , and in the new moons .

And Heb. i. e. as the Prince had done, bringing, standing worshipping at the threshold of the gate, and departing when the Sacrifice was finisht, so must the people when they brought their Sacrifices, but one manner, one gate, one sacrifice, but one Saviour.

With due sense of Gods holy and glorious presence.

Both weekly and other holy dayes, which are called Sabbaths on good ground.

Which were solemn Feasts to the Jews in their generation, but these dayes priviledged them only to come thus near, who brought their particular offerings, for I suppose the people might not approach at pleasure to see the stated morning and evening oblation sacrificed, this would croud the gate, but at this time, they kept in their own Court.

4 And the burnt-offering that the prince shall offer unto the LORD in the sabbath day , shall be six Lambs without blemish , and a ram without blemish.

This is different from that chap. 42.13. as appears both from the kind of Sacrifice, and the occasion of it, or the time of each.

Or weekly Sabbath by Sabbath, this was three times as much as was required, Numb. 28.9.

Of the first year and Males, ver. 13th. and as the Hebrew implies.

Unblemisht Sacrifices were ever required, and so this Numb. 6.14. Lev. 1.3.

When 'twas more then a year old, the Jews accounted it a Ram.

5 And the meat-offering shall be an ephah for a ram, and the meat-offerings for the lambs, as he shall be able to give , and an hin of oyl to an ephah .

Three bushels of meal, for each Ram.

Rather as he shall see good, as much as he thinks fit in decency or in bounty.

One gallon and a pint, for a Hin did contain 12 logs, and each log contained three quarters of a pint, or thereabouts.

Which was three times 8 gallons, for each Ephah contained three bushels, see chap. 45.11. let. g. So then one gallon, and one pint of Oyl was required as proportion to three bushels of meal, in the meat-offering.

Marginal references: Heb. [illegible: 1 word] of his [illegible: 1 word].

6 And in the day of the new moon it shall be a young bullock without blemish , and six lambs, and a ram: they shall be without blemish.

Vid. chap. 45.22.

Vid. ver. 4. let. x.

See ver. 4. let. u.

In these verses nothing new occurs, but the appointing a Bullock with its meat-offering for the New Moon Sacrifice, of which also on other occasion already ver. 1.

7 And he shall prepare a meat-offering , an ephah for a bullock, and an ephah for a ram; and for the lambs according as his hand shall attain unto, and an hin of oyl to an ephah.

Vid. chap. 46, 24. let. g.

Vid. ver. 5. let. z.

Vid ver. 5. let. a.

Vid. ver. 5. let. b.

8 And when the prince shall enter , he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof.

Into the gate of the Court next the Temple to offer his Sacrifice.

Go to the threshold, the inward threshold of the East-gate, that opens into the Court of the Temple.

None of the people might do so, onely the Prince, and the Priests, might go out the same way they came in.

9 ¶ But when the people of the land shall come before the LORD in the solemn feasts , he that entreth in by the way of the North-gate to worship shall go out by the way of the south-gate ; and he that entreth by the way of the southgate 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.

All except the Prince, when they come to worship, must observe to go out at that door, that is overagainst the door, at which they came in.

Present themselves, and their Sacrifices.

The three great Annual Feasts, the New Moons, and the weekly Sabbaths.

The East-gate they might not enter at as already is observed, and what ever reason might be given besides, this passage in this verse gives one, they could not go right forward to go out at a west-gate; for the Temple, and the entrance into it stood in a strait line from every one of the east-gates from the outmost Court, so that if any should go strait forward, they would go into the Temple and Oracle, which was not to be. There were but two gates the people might enter at the South or North.

None might turn their back on the Temple, nor do that which lookt like a going away from God, which may give us somewhat the meaning of Ier. 2.27. and 32.33. their turning the back on God.

10 And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth .

The Prince and people must meet together at the same time, and when 'tis the time for offering the Morning or Evening Sacrifice, be ready to present their prayers to the Lord. And when they offer any particular oblations, on account whereof they go any whit nearer, then at other time, both Prince and people shall do it at the same time.

11 And in the feasts and in the solemnities, the meat-offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs, as he is able to give, and an hin of oyl to an ephah.

This verse is the same with the 5th. therefore see that, and with the 7th. which see.

12 Now when the prince shall prepare a voluntary burnt-offering or peace-offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace-offerings as he did on the sabbath-day: then he shall go forth; and after his going forth, one shall shut the gate.

One of the priest porters, as the gate was opened for this service onely on such a day, so the service performed, some priests porter shall shut it, for it must not stand open on ordinary dayes.

In the 2, 4, 5, 6, 7. verses orders were given about those offerings, which were required, which the Prince must offer, in this, direction is given about those, that are Free-will-offerings, which in all points, must be prepared, as the other were on the Sabbath-day, which see in the forementioned verses.

13 Thou shalt daily prepare a burnt-offering unto the LORD of a lamb of the first year without blemish: and thou shalt prepare it every morning.

See verse 2. let. i.

See ver. 4. let. u.

Marginal references: [illegible: 1 letter]xod. 29.38.; [illegible: 1 letter]eb. a sow of [illegible: 1 letter]ear.; [illegible: 1 letter]eb. morning [illegible: 1 word] morning.

14 And thou shalt prepare a meat-offering for it every morning, the sixth part of an ephah, and the third part of an hin of oyl, to temper with the fine flour; a meat-offering continually , by a perpetual ordinance, to the LORD.

See v. 7. let. g.

Half a bushel of fine Meal.

Three pints of Oyl, for a Hin held nine pints.

Morning by Morning.

To continue till the Messiah comes who will set up a more spiritual Worship.

15 Thus shall they prep[illegible: 3 letters] the lamb, and the meat-offering, and the oyl, every morning, for a continual burnt-offering.

This verse is a ratifying of all prescribed in the 13th. and 14th. verse. These three verses direct the daily Sacrifice, and because they mention onely the Morning Sacrifice, and one Lamb, some think that here less is required then in that Numb. 28.3, 4. but they forget that there is a parity of Reason for the evening Sacrifice and that this is included. They were to do in the Evening oblation as they did in the morning.

16 Thus saith the Lord GOD; if the Prince give a gift unto any of his sons, the inheritance thereof shall be his sons, it shall be their possession by inheritance.

Of houses or lands.

The right to those houses or lands shall descend to childrens children; the [illegible: 1 letter]ee simple shall be to the Posterity of that Son, to whom 'twas first given.

They shall enjoy it, possess it, as Heirs possess an inheritance.

17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty ; after, it shall return to the prince but his inheritance shall be his sons for them .

Of any part, or parcel of the Crown Land, or the Prince his inheritance.

Whether such servant be strictly taken, a servant or bondman, or in more large sense any of his servants in the Court, and in office about it.

The year of Iubilee, as Lev. 25.10, 13, 28.

Or his Heirs, if the Prince be dead.

This may be understood either of the Prince or the servant. Either thus, though the Land by gift go back to the Prince, or his Heirs, from the servant, yet what Lands this servant had of his own inheritance, shall descend to the Heirs of that servant, and be theirs: Or else thus, whatever lands of the Prince, by gift are given to servants, shall at the year of Iubilee revert to the sons of the Prince, who shall repossess them, forasmuch as they are lands of inheritance, and of right belong to the Heir.

And for theirs after them.

18 Moreover , the Prince shall not take of the peoples inheritance by oppression , to thrust them out of their possession; but he shall give his sons inheritance out of his own possession; that my people be not scattered every man from his possession.

Seize and escheat, as forfeited (like as Ahab dealt with Naboth, or David with Mephiboseth) to give to others, or keep for himself.

Whether fraudulent oppression, or by violent, whether under colour of Justice, or against all rules of Law.

That he may put in his own creatures, or children.

Provide for his own, out of that is his own.

That they may keep together in their own land.

Marginal references: Chap. 4[illegible: 1 letter].[illegible: 1 letter].

19 After, he brought me through the entry which was at the side of the gate, into the holy chambers of the priests which looked toward the north: and behold, there was a place on the two sides westward.

We left the Prophet, chap. 44.4. at the North Gate, and on the inside of it, now we find him going through a private way by the side of that Gate to the Holy Chambers appointed for the Priests.

Chap. 40. verse 45. and 46. let. r. s. t. u. and chap. 42. verse 13.14.

Rather on their sides Westward, that is on the West side of these chambers, which lookt toward the North, the 72. read it thus, behold, there was a place enclosed.

20 Then said he unto me, this is the place where the priests shall boil the trespass-offering, and the sin-offering, where they shall bake the meat-offering; that they bear them not out into the utter court , to sanctifie the people.

Those that were brought Sacrifices for sin, were in part for the Sacrificing Priest, and he was to eat thereof, but 'twas to be drest in the virge of holy ground, and so Kitchins, Boilers, Ovens, &c. Utensils were prepar'd to do it, and these Kitchins are here described,

The Priests, or the attending Levites.

Where the people were, and many times in great numbers, that this holy flesh must needs be very near many of them, if it were carried out.

See chap. 44. verse 19. let. ‖.

21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a court .

Either the court of the people, or more likely the court of the Priests, or Levites, called here utter court, because it was more outward then the court of the Temple.

To go about the whole square of the court.

Where the side Walls did meet in right angles.

A smaller court made up on the outersides with the walls of the greater square, and on the inside made with two walls, the one forty cubits long, the other thirty cubits broad.

Marginal references: Heb. A court in a corner of a court, and a court in a corner of a court.

22 In the four corners of the court there were courts joined of fourty cubits long, and thirty broad: these four corners were of one measure .

All of equal capacity for length and breadth.

They were then an oblong Quadrangle.

Marginal references: Or, made with chimneys.; Heb. co[illegible: 1 letter]nered.

23 And there was a row of building round about in them , round about them four, and it was made with boiling places under the rows round about.

A range of building on the inside of the walls of the lesser Courts, or four ranges answerable to the four sides.

Added lest any should think, the buildings were on the outside of the walls of these Courts.

Four Courts in the four corners.

Places of stone raised on purpose, and framed for the more convenient boiling of that part of the Sacrifice, which was allowed to the Priest, or to the people, to eat before the Lord, and feast with.

These rowes of building were so framed, that the cauldrons and pots were placed under them, 'tis likely, they might be like Cloysters, over which was a roof to cover both the Priest, or Levite Cooks, and the Meats they dress▪ and they were either open as a Cloyster, or had windowes, out of which the smoke of the fire, or steam of the Meat passed.

24 Then said he unto me, these are the places of them that boil , where the ministers of the house shall boil the sacrifices of the people.

Appointed to do the Cooks work.

Either Levites, or else degraded Priests, of which chap. 44. ver. 9.10, 11, 12, 13, 14. which see.

The Temple of God.

Which they bring, particularly their Peace-offerings, of which the people were to have a portion, and to eat it before the Lord, which is the reason some think, these Courts, and Kitchins were in the corners of the Courts of the people, but I think, as the people bringing a Sacrifice were admitted into the Court, that was the Court of the Priests, and to the very Gates of the Court of the Temple, where they gave the Sacrifice to the Priest, saw him prepare, and offer it for them, so they might be admitted to feast on so solemn occasion in the Courts or Chambers, whither ordinarily they might not come; I cannot therefore determine these Kitchin Courts to have been in the Court of the people, 'tis more like they were in the Priests Courts.

Eze 46:1-7

Sacrifices for the Sabbath and New Moon

As, according to Eze 45:17, it devolved upon the prince to provide and bring the sacrifices for himself and the house of Israel; after the appointment of the sacrifices to be offered at the yearly feasts (Eze 45:18-25), and before the regulation of the sacrifices for the Sabbath and new moon (Eze 46:4-7), directions are given as to the conduct of the prince at the offering of these sacrifices (Eze 46:1-3). For although the slaughtering and preparation of the sacrifices for the altar devolved upon the priests, the prince was to be present at the offering of the sacrifices to be provided by him, whereas the people were under no obligation to appear before the Lord in the temple except at the yearly feasts.

Eze 46:1. Thus saith the Lord Jehovah, The gate of the inner court, which looks toward the east, shall be shut the six working days, and on the Sabbath it shall be opened, and on the day of the new moon it shall be opened. Eze 46:2. And the prince shall come by the way to the porch of the gate from without, and stand at the posts of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship on the threshold of the gate and then go out; but the gate shall not be shut till the evening. Eze 46:3. And the people of the land shall worship at the entrance of that gate on the Sabbaths and on the new moons before Jehovah. Eze 46:4. And the burnt-offering which the prince shall offer to Jehovah shall consist on the Sabbath-day of six lambs without blemish and a ram without blemish; Eze 46:5. And as a meat-offering, an ephah for the ram, and for the lambs as a meat-offering that which his hand may give, and of oil a hin to the ephah (of meal). Eze 46:6. And on the day of the new moon there shall be an bullock, a young ox without blemish, and six lambs and a ram without blemish; Eze 46:7. And he shall put an ephah for the bullock, and an ephah for the ram for the meat-offering, and for the lambs as much as his hand affords, and of oil a hin for the ephah. - Eze 46:1-3 supply and explain the instructions given in Eze 44:1-3 concerning the outer eastern gate. As the east gate of the outer court (Eze 44:1), so also the east gate of the inner court was to remain closed during the six working days, and only to be opened on the Sabbaths and new moons, when it was to remain open till the evening. The prince was to enter this inner east gate, and to stand there and worship upon the threshold while his sacrifice was being prepared and offered. בּוא דּרך אוּלם is to be taken as in Eze 44:3; but מחוּץ, which is appended, is not to be referred to the entrance into the inner court, as the statement would be quite superfluous so far as this is concerned, since any one who was not already in the inner court must enter the gate-building of the inner court from without, or from the outer court. The meaning of מחוּץ is rather that the prince was to enter, or to go to, the gate porch of the inner court through the outer east gate. There he was to stand at the posts of the gate and worship on the threshold of the gate during the sacrificial ceremony; and when this was over he was to go out again, namely, by the same way by which he entered (Eze 44:3). But the people who came to the temple on the Sabbaths and new moons were to worship פּתח, i.e., at the entrance of this gate, outside the threshold of the gate. Kliefoth in wrong in taking פּתח in the sense of through the doorway, as signifying that the people were to remain in front of the outer east gate, and to worship looking at the temple through this gate and through the open gate between. For השּׁער ההוּא roF ., hits gate, can only be the gate of the inner court, which has been already mentioned. There is no force in the consideration which has led Kliefoth to overlook ההוּא, and think of the outer gate, namely, that “it would be unnatural to suppose that the people were to come into the outer court through the outer north and south gates, whilst the outer east gate remained shut (or perhaps more correctly, was opened for the prince), and so stand in front of the inner court,” as it is impossible to see what there is that is unnatural in such a supposition. On the other hand, it is unnatural to assume that the people, who, according to Eze 46:9, were to come through the north and south gates into the outer court at all the מועדים to appear before Jehovah, were not allowed to enter the court upon the Sabbaths and new moons if they should wish to worship before Jehovah upon these days also, but were to stand outside before the gate of the outer court. The difference between the princes and the people, with regard to visiting the temple upon the Sabbaths and new moons, consisted chiefly in this, that the prince could enter by the outer east gate and proceed as far as the posts of the middle gate, and there worship upon the threshold of the gate, whereas the people were only allowed to come into the outer court through the outer north and south gates, and could only proceed to the front of the middle gate. - Eze 46:4. The burnt-offering for the Sabbath is considerably increased when compared with that appointed in the Mosaic law. The law requires two yearling lambs with the corresponding meat-offering (Num 28:9); Ezekiel, six lambs and one ram, and in addition to these a meat-offering for the ram according to the proportion already laid down in Eze 45:24 for the festal sacrifices; and for the lambs, מתּת ידו, a gift, a present of his hand, - that is to say, not a handful of meal, but, according to the formula used in alternation with it in Eze 46:7, as much as his hand can afford. For כּאשׁר , see Lev 14:30; Lev 25:26. - It is different with the sacrifices of the new moon in Eze 46:6 and Eze 46:7. The law of Moses prescribed two bullocks, one ram, and seven lambs, with the corresponding meat-offering, and a he-goat for a sin-offering (Num 28:11-15); the thorah of Ezekiel, on the contrary, omits the sin-offering, and reduces the burnt-offering to one bullock, one ram, and six lambs, together with a meat-offering, according to the proportion already mentioned, which is peculiar to his law. The first תּמימים in Eze 46:6 is a copyist’s error for תּמים.

Eze 46:8-12

On the Opening of the Temple for the People, and for the Voluntary Offerings of the Prince. - Eze 46:8. And when the prince cometh, he shall go in by the way to the porch of the gate, and by its way shall he go out. Eze 46:9. And when the people of the land come before Jehovah on the feast days, he who enters through the north gate to worship shall go out through the south gate; and he who enters through the south gate shall go out through the north gate: they shall not return through the gate through which they entered, but go out straight forward. Eze 46:10. And the prince shall enter in the midst of them, when they enter; and when they go out, they shall go out (together). Eze 46:11. And at the feast days and holy days the meat-offering shall be an ephah for the bullock, an ephah for the ram, and for the lambs what his hand may give, and of oil a hin for the ephah. Eze 46:12. And when the prince prepares a voluntary burnt-offering or voluntary peace-offerings to Jehovah, they shall open the gate that looks to the east, and he shall prepare his burnt-offerings and his peace-offering as he does on the Sabbath day; and when he has gone out they shall shut the gate after his going out. - The coming of the people to worship before Jehovah has been already mentioned in Eze 46:3, but only causally, with reference to the position which they were to take behind the prince in case any individuals should come on the Sabbaths or new moons, on which they were not bound to appear. At the high festivals, on the other hand, every one was to come (Deu 16:16); and for this there follow the necessary directions in Eze 46:9 and Eze 46:10, to prevent crowding and confusion. For the purpose of linking these directions to what comes before, the rule already laid down in Eze 46:2 concerning the entrance and exit of the prince is repeated in Eze 46:8. מועדים is supposed by the commentators to refer to the high festivals of the first and seventh months (Eze 45:21 and Eze 45:25); but מועדים does not apply to the same feasts as those which are called הגּים in Eze 46:11, as we may see from the combination of הגּים and מועדים. הגּים is the term applied to the greater annual feasts, as distinguished from the Sabbaths, new moons, and the day of atonement. The מועדים, on the contrary, are all the times and days sanctified to the Lord, including even the Sabbath (see the comm. on Lev 23:2). It is in this sense that מועדים is used here in Eze 46:9, and not הגּים, because what is laid down concerning the entrance and exit of the people, when visiting the temple, is not merely intended to apply to the high festivals, on which the people were bound to appear before Jehovah, but also to such feast days as the Sabbaths and new moons, whenever individuals from among the people were desirous of their own free-will to worship before the Lord. The latter cases were not to be excluded, although, as Eze 46:10 clearly shows, the great feasts were principally kept in mind. For the entrance and exit of the prince in the midst of the people (Eze 46:10) apply to the great yearly feasts alone. The Chetib yeetsee'uw יצאוּ in Eze 46:9 is to be preferred to the easier Keri יצא, and is not merely the more difficult reading, but the more correct reading also, as two kinds of people are mentioned, - those who entered by the north gate and those who entered by the south. Both are to go out walking straight forward; and neither of them is to turn in the court for the purpose of going out by the gate through which he entered. Even in Eze 46:10 יצאוּ is not to be altered, as Hitzig supposes, but to be taken as referring to the prince and the people. - In Eze 46:11, the instructions given in Eze 45:24; Eze 46:5, Eze 46:7, concerning the quantities composing the meat-offering for the different feasts, are repeated here as rules applicable to all festal times. בּהגּים וּבמועדים has been correctly explained as follows: “at the feasts, and generally at all regular (more correctly, established) seasons,” cf. Eze 45:17. Only the daily sacrifices are excepted from this rule, other regulations being laid down for them in Eze 46:14. - Eze 46:12. The freewill-offerings could be presented on any week-day. And the rules laid down in Eze 46:1 and Eze 46:2 for the Sabbath-offerings of the prince are extended to cases of this kind, with one modification, namely, that the east gate, which had been opened for the occasion, should be closed again as soon as the sacrificial ceremony was over, and not left open till the evening, as on the Sabbath and new moon. נדבה is a substantive: the freewill-offering, which could be either a burnt-offering or a peace-offering.

Eze 46:13-15

The Daily Sacrifice

Eze 46:13. And a yearling lamb without blemish shalt thou prepare as a burnt-offering daily for Jehovah: every morning shalt thou prepare it. Eze 46:14. And a meat-offering shalt thou add to it every morning, a sixth of an ephah, and oil a third of a hin, to moisten the wheaten flour, as a meat-offering for Jehovah: let these be everlasting statutes, perpetually enduring. Eze 46:15. And prepare the lamb, and the meat-offering, and the oil, every morning as a perpetual burnt-offering. - The preparation of the daily sacrifice is not imposed upon the prince, in harmony with Eze 45:17; it is the duty of the congregation, which the priests have to superintend. Every morning a yearling lamb is to be brought as a burnt-offering. The Mosaic law required such a lamb both morning and evening (Num 28:3-4). The new thorah omits the evening sacrifice, but increases the meat-offering to the sixth of an ephah of meal and the third of a hin of oil, against the tenth of an ephah of meal and the fourth of a hin of oil prescribed by the Mosaic law (Num 28:5). רס, from רסס, ἁπ. λεγ.., to moisten (cf. רסיסים, Sol 5:2). The plural חקּות refers to the burnt-offering and meat-offering. תּמיד is added to give greater force, and, according to the correct remark of Hitzig, appears to be intended as a substitute for לדורתיכם in Lev 23:14, Lev 23:21, Lev 23:31. The repeated emphasizing of בּבּקר בּבּק shows that the silence as to the evening sacrifice is not a mere oversight of the matter, but that in the new order of worship the evening sacrifice is to be omitted. The Chetib ועשׂוּ is to be retained, in opposition to the Keri יעשׂוּ.

This brings to an end the new order of worship. The verses which follow in the chapter before us introduce two supplementary notices, - namely, a regulation pointing back to Eze 45:7-9, concerning the right of the prince to hand down or give away his landed property (Eze 46:16-18); and a brief description of the sacrificial kitchens for priests and people (Eze 46:19-24).

Eze 46:16-18

On the Right of the Prince to Dispose of his Landed Property

Eze 46:16. Thus saith the Lord Jehovah, If the prince gives a present to one of his sons, it is his inheritance, shall belong to his sons; it is their possession, in an hereditary way. Eze 46:17. But if he gives a present from his inheritance to one of his servants, it shall belong to him till the year of liberty, and then return to the prince; to his sons alone shall his inheritance remain. Eze 46:18. And the prince shall not take from the inheritance of the people, so as to thrust them out of their possession; from his own possession he shall transmit to his sons, that no one of my people be scattered from his possession. - According to Eze 45:7-8, at the future division of the land among the tribes, a possession was to be given to the prince on both sides of the holy heave and of the city domain, that he might not seize upon a possession by force, as the former princes had done. The prince might give away portions of this royal property, but only within such limits that the design with which a regal possession had been granted might not be frustrated. To his sons, as his heirs, he might make gifts therefrom, which would remain their own property; but if he presented to any one of his servants a portion of his hereditary property, it was to revert to the prince in the year of liberty; just as, according to the Mosaic law, the hereditary field of an Israelite, which had been alienated, was to revert to its hereditary owner (Lev 27:24, compared with Lev 25:10-13). The suffix in נחלתו (Eze 46:16) is not to be taken as referring to the prince, and connected with the preceding words in opposition to the accents, but refers to אישׁ מבּניו. What the prince gives to one of his sons from his landed property shall be his נחלה, i.e., after the manner of an hereditary possession. On the other hand, what the prince presents to one of his servants shall not become hereditary in his case, but shall revert to the prince in the year of liberty, or the year of jubilee. The second half of Eze 46:17 reads verbally thus: “only his inheritance is it; as for his sons, it shall belong to them.” - And as the prince was not to break up his regal possession by presents made to servants, so was he (Eze 46:18) also not to put any one out of his possession by force, for the purpose, say, of procuring property for his own sons; but was to give his sons their inheritance from his own property alone. For הונה, compare Eze 45:8, and such passages as 1Sa 8:14; 1Sa 22:7. We shall return by and by to the question, how this regulation stands related to the view that the prince is the Messiah.

Eze 46:19-24

The Sacrificial Kitchens for the Priests and for the People

Eze 46:19. And he brought me up the entrance by the shoulder of the gate to the holy cells for the priests, which looked to the north; and behold there was a place on the outermost side toward the west. Eze 46:20. And he said to me, This is the place where the priests boil the trespass-offering and the sin-offering, where they bake the meat-offering that they may not need to carry it out into the outer court, to sanctify the people. Eze 46:21. And he led me out into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was again a court. Eze 46:22. In the four corners of the court were closed courts of forty cubits in length and thirty cubits in breadth; all four corner spaces had one measure. Eze 46:23. And a row of stands was round about therein in all four, and boiling hearths were under the  rows made round about. Eze 46:24. And he said to me, These are the kitchen-house, where the servants of the house boil the slain-offering of the people. - In the list and description of the subordinate buildings of the temple, the sacrificial kitchens are passed over; and they are therefore referred to here again in a supplementary manner. Ewald has shifted Eze 46:19-24, and placed them after Eze 42:14, which would certainly have been the most suitable place for mentioning the sacrificial kitchens for the priests. But it is evident that they stood here originally, and not there; not only from the fact that in Eze 46:19 the passage to the holy cells (Eze 42:1.) is circumstantially described, which would have been unnecessary if the description of the kitchens had originally followed immediately after Eze 42:14, as Ezekiel was then standing by the cells; but also, and still more clearly, from the words that serve as an introduction to what follows, “he led me back to the door of the house” (Eze 47:1), which are unintelligible unless he had changed his standing-place between Eze 46:18 and Eze 47:1, as is related in Eze 46:19 and Eze 46:21, since Ezekiel had received the sacrificial thorah (Ezekiel 44:5-46:18) in front of the house (Eze 44:4). If Eze 46:19-24 had originally stood elsewhere, so that Eze 47:1 was immediately connected with Eze 46:18, the transition-formula in Eze 47:1 would necessarily have read very differently. - But with this section the right of the preceding one, Eze 46:16-18, which Ewald has arbitrarily interpolated in Ezekiel 45 between Eze 45:8 and Eze 45:9, to hold its present place in the chapter before us as an appendix, is fully vindicated. - The holy cells (Eze 46:19) are those of the northern cell-building (Eze 42:1-10) described in Eze 42:1-14 (see Plate I L). בּמּבוא is the approach or way mentioned in Eze 42:9, which led from the northern inner gate to these cells (see Plate I l); not the place to which Ezekiel was brought (Kliefoth), but the passage along which he was led. The spot to which he was conducted follows in אל  (the article before the construct state, as in Eze 43:21, etc.). אל הכּהנים is appended to this in the form of an apposition; and here לשׁכות is to be repeated in thought: to those for the priests. 'הפּנות צ belongs to הלשׁכות. There, i.e., by the cells, was a space set apart at the outermost (hindermost) sides toward the west (Plate I M), for the boiling of the flesh of the trespass-offering and sin-offering, and the baking of the minchah, - that is to say, of those portions of the sacrifices which the priests were to eat in their official capacity (see the comm. on Eze 42:13). For the motive assigned in Eze 46:20 for the provision of special kitchens for this object, see the exposition of Eze 44:19.

In addition to these, kitchens were required for the preparation of the sacrificial meals, which were connected with the offering of the shelamim, and were held by those who presented them. These sacrificial kitchens for the people are treated of in Eze 46:20-24. They were situated in the four corners of the outer court (Plate I N). To show them to the prophet, the angel leads him into the outer court. The holy cells (Eze 46:19) and the sacrificial kitchens for the priests (Eze 46:20) were also situated by the outside wall of the inner court; and for this reason Ezekiel had already been led out of the inner court, where he had received the sacrificial thorah, through the northern gate of the court by the way which led to the holy cells, that he might be shown the sacrificial kitchens. When, therefore, it is stated in Eze 46:21 that “he led me out into the outer court,” יוציאני can only be explained on the supposition that the space from the surrounding wall of the inner court to the way which led from the gate porch of that court to the holy cells, and to the passage which continued this way in front of the cells (Plate I l and m), was regarded as an appurtenance of the inner court. In every one of the four corners of the outer court there was a (small) courtyard in the court. The repetition of 'חצר בּמקצע הח has a distributive force. The small courtyards in the four corners of the court were קטרות, i.e., not “uncovered,” as this would be unmeaning, since all courts or courtyards were uncovered; nor “contracted” (Böttcher), for קטר has no such meaning; nor “fumum exhalantia,” as the Talmudists suppose; nor “bridged over” (Hitzig), which there is also nothing in the language to sustain; but in all probability atria clausa, i.e., muris cincta et janius clausa (Ges. Thes.), from קטר; in Aram. ligavit; in Ethiop. clausit, obseravit januam. The word מהקצעות is marked with puncta extraordinaria by the Masoretes as a suspicious word, and is also omitted in the Septuagint and Vulgate. Böttcher and Hitzig have therefore expunged it as a gloss. But even Hitzig admits that this does not explain how it found its way into the text. The word is a Hophal participle of קצע, in the sense of cornered off, cut off into corners, and is in apposition to the suffix to לארבּעתּם, - literally, one measure wax to all four, the spaces or courtyards cut off in the corners. For this appositional use of the participle, compare 1Ki 14:6. There is also a difference of opinion as to the meaning of the word טוּר, which only occurs here and in Exo 28:17. and Eze 39:10, where it signifies “row,” and not “enclosure” (Kliefoth). טירות, which follows, is evidently merely the feminine plural, from טוּר, as טירה is also derived from טוּר, in the sense of “to encircle” (see the comm. on Psa 69:26). Consequently טוּר does not mean a covering or boundary wall, but a row or shelf of brickwork which had several separate shelves, under which the cooking hearths were placed. מבשּׁלות, not kitchens, but cooking hearths; strictly speaking a partic. Piel, things which cause to boil. -  בּית המּבשּׁלים  - .liob ot e, kitchen house. משׁרתּי הבּית, the temple servants, as distinguished from the servants of Jehovah (Eze 44:15-16), are the Levites (Eze 44:11-12). עשׂוּי is construed as in Eze 40:17 and Eze 41:18-19.

Rules Relating to Worship. (b. c. 574.)

1 Thus saith the Lord God ; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. 2 And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. 3 Likewise the people of the land shall worship at the door of this gate before the Lord in the sabbaths and in the new moons. 4 And the burnt offering that the prince shall offer unto the Lord in the sabbath day shall be six lambs without blemish, and a ram without blemish. 5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. 6 And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. 7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and a hin of oil to an ephah. 8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof. 9 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. 10 And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth. 11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and a hin of oil to an ephah. 12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the Lord , one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate. 13 Thou shalt daily prepare a burnt offering unto the Lord of a lamb of the first year without blemish: thou shalt prepare it every morning. 14 And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of a hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the Lord . 15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering.

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 (v. 1), and whenever the prince offered a voluntary offering, v. 12. Of the keeping of this gate ordinarily shut we read before (ch. xliv. 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, v. 2, 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 (v. 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, v. 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, Ps. lxxxiv. 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. xxx. 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, v. 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 (Phil. iii. 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 (v. 3), and that, when they come in and go out, the prince shall be in the midst of them, v. 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, v. 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. ix. 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. xxviii. 9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (v. 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, v. 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 (1 Pet. i. 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, Deut. xxviii. 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. xv. 6-9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (v. 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 (v. 5, 7, 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, 1 Cor. xvi. 2. God has not made us to serve with an offering (Isa. xliii. 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.

Laws Concerning the Prince's Inheritance. (b. c. 574.)

16 Thus saith the Lord God ; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance. 17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them. 18 Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.

We have here a law for the limiting of the power of the prince in the disposing of the crown-lands. 1. If he have a son that is a favourite, or has merited well, he may, if he please, as a token of his favour and in recompence for his services, settle some parts of his lands upon him and his heirs for ever (v. 16), provided it do not go out of the family. There may be a cause for parents, when their children have grown up, to be more kind to one than to another, as Jacob gave to Joseph one portion above his brethren, Gen. xlviii. 22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him, v. 17. The servant might have the rents, issues, and profits, for such a term, but the inheritance, the jus proprietarium—the right of proprietorship, shall remain in the prince and his heirs. It was fit that a difference should be put between a child and a servant, like that John viii. 35. The servant abides not in the house for ever, as the son does. 3. What estates he gives his children must be of his own (v. 18): He shall not take of the people's inheritance, under pretence of having many children to provide for; he shall not find ways to make them forfeit their estates, or to force them to sell them and so thrust his subjects out of their possession; but let him and his sons be content with their own. It is far from being a prince's honour to increase the wealth of his family and crown by encroaching upon the rights and properties of his subjects; nor will he himself be a gainer by it at last, for he will be but a poor prince when the people are scattered every man from his possession, when they quit their native country, being forced out of it by oppression, choosing rather to live among strangers that are free people, and where what they have they can call their own, be it ever so little. It is the interest of princes to rule in the hearts of their subjects, and then all they have is, in the best manner, at their service. It is better for themselves to gain their affections by protecting their rights than to gain their estates by invading them.

Buildings about the Temple. (b. c. 574.)

19 After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. 20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. 22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. 23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about. 24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.

We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, v. 20. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (v. 19) and others under the rows, in the four corners of the outer court, v. 21-23. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, v. 20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag. ii. 12) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.

CHAP. XLVI.

Ver. 1. THus ſaith the Lord God] In this chapter are ſet forth rationes & ritus, the laws and rites that were to be obſerved by Prince and people in offering their ſacrifices. It is the manner of performance that maketh or marreth any duty: there may be malum opus in bona materia, ill work in a good matter.

The gate of the inner court] Of the Prieſts court.

That looketh toward the Eaſt] That pointeth to Chriſt the day-ſpring from on high, the Sun of righteouſneſs, who ſhineth ſweetly upon ſuch as rightly ſanctifie the Sabbath: and ſhall much more, when they come to reſt with him in heaven.

Shall be ſhut the ſix working dayes] Six dayes ſhalt thou labour and do all thy work. Neither doth this binder holineſſe (as the Abby-lubbers pretend) but further it: 1. By preventing temptation. 2. By nouriſhing experience of Gods bounty and providence. 3. By filling the heart with objects of heavenly thoughts. 4. By ſtirring up to prayer and praiſe, for each dayes mercyes.

But on the Sabbath it ſhall be opened] That the people may ſee Chriſt in the glaſſe of the ceremonies and call upon his name. We under the Goſpel have a clearer light and free acceſſe, on Lords-dayes eſpecially, and other times of holy meetings.

Ver. 2. And ſhall ſtand by the poſt of the gate] Waiting at the poſts of the gates of wiſdom, Prov. 8.34. Conſtantine the Great ſtood up conſtantly at the time of Gods publike worſhip, for honour ſake: So did our Edward the ſixth.

Then he ſhall go forth] And the people come in, ver. 3. whoſe ſouls are as precious to God as his.

But the gate ſhall not be ſhut, untill the evening] The gate is open till the evening; be ready therefore: when the Bridegrom is once gone in, the gate is ſhut, and fools excluded, Matth 25.

Ver. 3. Likewiſe the people of the land] The meaneſt of his ſubjects, if faithful, may have as near acceſſe to God as himſelf.

Ver. 4. Six lambs without blemiſh] This was a larger ſacrifice then Moſes had appointed, Num. 28.9. (Chriſtians have more cauſe then Jews had to ſanctify the Sabbath) as that for the New-moons, ver. 6. was leſſer: See Num. 28.11. Hereby it appeareth that God was about to abrogate the Moſaical worſhip, and the Levitical Prieſthood: Lex enim poſterior derogat priori. This the Jew-doctours would fain ſay ſomething to, but cannot tell what. The wit of theſe miſcreants, reprobat concerning the faith, will better ſerve them to diviſe a thouſand ſhifts to elude the truth, then their obſtinacy will ſuffer them once to yield and acknowledge it.

Ver. 5. As he ſhall be able to give] Heb. the gift of his hand: ſome render it, according as it ſhall be given unto his hand, i. e. As God ſhall put into his heart to give: and here he is not tyed, as in the Law, to ſuch a proportion, but left to his Chriſtian liberty.

Ver. 6. And in the day of the New-moon] Which pointed them to the coming of Chriſt, by whom all things are become new.

It ſhall be a young bullock] It was wont to be two: See on ver. 4.

And ſix lambs and a ram] To ſignify, ſaith Rabanus, that as it is neceſſary for us to keep the Sabbath: ſo it is likewiſe that we rely upon Chriſt for expiation as of our week-dayes ſins, ſo alſo of thoſe that we fall into even on that holy-day.

Ver. 7. An Ephah for a bullock] This was to ſhadow out, ſaith Polanus, the Communion of the Saints with Chriſt, and that Chriſt offereth and preſenteth his Church with himſelf and in himſelf, to God the Father.

According as his hand ſhall attain unto] i. e. As he is able and willing; for God ſtraineth upon none.

Ver. 8. He ſhall go in by the way of the porch] This was the Princes Priviledge, that (as likewiſe the Prieſts) he might go in and go out at the ſame Eaſt-gate. It is fit that the Word and Sword ſhould hold together, and that Magiſtrates and Miniſters ſhoul be ſingular in holineſſe.

Ver. 9. Shall go out the way of the South-gate] For more eaſy paſſage ſake,The Jewes at this day depart out of the Synagogue with their faces ſtill toward the Ark, like Crabs going backward. in ſuch a multitude of people. But withal, to teach us many things: as 1. Not to turn our backs upon the holy Ordinances. 2. To make ſtraight paths for our feet, Heb. 12.13. not looking back with Lot's wife, Luke 17.32. not longing for the Onions of Egypt, as thoſe rebels in the wilderneſſe, but advancing forward with St. Paul, Philip. 3.13, 14. looking forth-right, Prov. 4.25. having our eye upon the mark, and making dayly progreſſe toward perfection. 3. That our memories are frail, and here we ſhall meet with many things that will withdraw us from thinking upon God. 4 That our life is but ſhort; a very paſſage from one gate to another: where to go back (i. e. To adde any thing to our lives) it is not granted; ſith our time is lim[illegible: 1 letter]ted, Job. 14.3. Acts 17.26. and we are all haſtening to our long home, Eccleſ. 12.5. One being asked what life was? made an anſwer anſwerleſſe; for he preſently went his way.

Ver. 10. And the Prince in the midſt of them, &c.] For example ſake (Vita Principis cenſura eſt) and to ſee that all things be rightly carried in Gods ſervice. And although the Prince hath many weighty occaſions, yet he is to be at the publike Aſſemblies with the firſt, and to ſtay till the laſt.

Ver. 11. An Ephah to a bullock, and a Hin of oile] A whole Ephah, and a whole Hin, whereas in the Moſaical ſervice there was required but a certain part only of either:Polan. Becauſe the Jewiſh Church was but of a part of mankind, but the Church Chriſtian is univerſal.

Ver. 12. A voluntary burnt-offering — one ſhall then open him the gate, &c.] Here is warrant for our week-day Lectures, a voluntary ſervice well accepted: provided that afterwards one ſhut the gate, and men return to their honeſt labours.

Ver. 13. Thou ſhalt daily prepare a burnt-offering] God muſt be ſerved daily and duely, not on the Sabbath-day only: See Pſal. 72.15. The Papiſts are at their Maſſe every morning, and they bind much upon this text for it. They have a Proverbe alſo, Maſſe and meat hindereth no mans thrift.

Ver. 14. The ſixth part of an Ephah] This is alſo different from the Levitical Ordinance, Num. 15 & 28. Exod. 29.40. though R. Solomon here extremely troubleth himſelf (but to no purpoſe) to reconcile them.

Ver. 15. Every morning] Underſtand it of every evening alſo, as Exod. 29.38.

Ver. 16. If the Prince give a gift unto any of his ſons] As Jehoſaphat did Cities to every of his ſons; though they long enjoyed them not, through the barbarous cruelty of their elder-brother Jehoram. Chriſt, the Churches King, giveth all his children gifts of great price; ſuch as the world can neither give nor take from them, ſpiritual bleſſings in heavenly things, and places, Epheſ. 1.3. yea he beſtoweth himſelf upon them, and is therefore called The Gift, Joh. 4.10. and The Benefit, 1 Tim. 6.2.

Ver. 17. But if he give a gift of his inheritance to one of his ſervants] As Alexander the Great, who going to ſubdue a great part of the habitable world, gave away to his ſervants almoſt all he had; and when one of his officers asked him What he would leave for himſelf?Don̄a throni. he ſaid, Hope. Meſſiah the Prince, beſides his choyceſt gifts to his dear children, giveth gifts unto men, even to the rebellious alſo, Pſal. 68.18. theſe are common gifts,Dona ſcabelli. temporal favours, external privivedges: See Mat. 7.22, 23. & 25.14, 15, &c. Luke 19.12, &c. But as the ſervant abideth not in the houſe for ever (as the ſon doth) Job. 8.35. ſo theſe gifts to ſervants (but for the behoof and benefit of his Sons) are but till the year of liberty, or Jubilee, till the laſt day at utmoſt, Levit. 25.10. Then ſhall the wicked give a dreadful account of all, with the whole world flaming about their eares.

Ver. 18. To thruſt them out of their poſſeſſion] Ill accidents attend ſuch Princes, as affecting to be abſolute in power, will be too reſolute in will, or diſſolute in life; oppreſſing their ſubjects to enrich their ſervants and paraſites.

Ver. 19. Afterward he brought me] Here he returneth again to things ſacred, viz. to ſhew where the Prieſts ſhould boyl and bake.

Polan. Into the holy chambers of the Prieſts] Theſe holy cells or chambers are particular Chriſtian Churches, committed to the care of Chriſts faithful Miniſters, Acts 20.28. 1 Pet. 5.2.

Ver. 20. Where they ſhall bake the meat-offering] i. e. The Miniſters ſhall endite or boyl good matters in their hearts for the uſe of the people, and then their tongues ſhall be as the pen of a ready writer, Pſal. 45.1. See there. They ſhall not feed their hearers with crude and indigeſted ſtuff, but ſuch as is well boyled and baked with the fire of the holy Spirit, kindled on the harth of their own hearts: that from the heart they may ſpeak to the heart.

To ſanctify the people] As in promiſcuous Communions, where all are pelmel admitted.

Ver. 21. In every corner of the Court there was a Court] And buildings in every of them for the ſame purpoſe round about, ver. 22. Theſe ſerved, ſaith Hierom, to ſet forth the four parts of the world, out of all which the Church is gathered by Miniſters, &c. It ſerved alſo, ſaith Another, to ſhew that in Gods Houſe, which is his Church, there ſhall alwaies be proviſion both for his Miniſters and people. Thoſe that have but from hand to mouth, have their bread hot, as it were, from Gods hand, which is beſt of all.

Ver. 22. Courts joyned] Or made with chimnies. Caminata, vaporaria: See on ver. 21.

Ver. 23. With boyling places] Such as the Ancients called Popinas, Nolo ego Florus eſſe,Adrian. Imp. Latitare per popinas.

Ver. 24. Theſe are the places of them that boyl] Of Gods Cooks, who dreſſe ſpiritual food for the uſe of his people: See ver. 20.