mh_parser/vol_split/26 - Ezekiel/Chapter 45.xml

<div2 id="Ez.xlvi" n="xlvi" next="Ez.xlvii" prev="Ez.xlv" progress="66.36%" title="Chapter XLV">
<h2 id="Ez.xlvi-p0.1">E Z E K I E L.</h2>
<h3 id="Ez.xlvi-p0.2">CHAP. XLV.</h3>
<p class="intro" id="Ez.xlvi-p1" shownumber="no">In this chapter is further represented to the
prophet, in vision, I. The division of the holy land, so much for
the temple, and the priests that attended the service of it
(<scripRef id="Ez.xlvi-p1.1" osisRef="Bible:Ezek.45.1-Ezek.45.4" parsed="|Ezek|45|1|45|4" passage="Eze 45:1-4">ver. 1-4</scripRef>), so much for
the Levites (<scripRef id="Ez.xlvi-p1.2" osisRef="Bible:Ezek.45.5" parsed="|Ezek|45|5|0|0" passage="Eze 45:5">ver. 5</scripRef>), so
much for the city (<scripRef id="Ez.xlvi-p1.3" osisRef="Bible:Ezek.45.6" parsed="|Ezek|45|6|0|0" passage="Eze 45:6">ver. 6</scripRef>),
so much for the prince, and the residue to the people, <scripRef id="Ez.xlvi-p1.4" osisRef="Bible:Ezek.45.7-Ezek.45.8" parsed="|Ezek|45|7|45|8" passage="Eze 45:7,8">ver. 7, 8</scripRef>. II. The ordinances of
justice that were given both to prince and people, <scripRef id="Ez.xlvi-p1.5" osisRef="Bible:Ezek.45.9-Ezek.45.12" parsed="|Ezek|45|9|45|12" passage="Eze 45:9-12">ver. 9-12</scripRef>. III. The oblations they
were to offer, and the prince's part in those oblations, <scripRef id="Ez.xlvi-p1.6" osisRef="Bible:Ezek.45.13-Ezek.45.17" parsed="|Ezek|45|13|45|17" passage="Eze 45:13-17">ver. 13-17</scripRef>. Particularly in the
beginning of the year (<scripRef id="Ez.xlvi-p1.7" osisRef="Bible:Ezek.45.18-Ezek.45.20" parsed="|Ezek|45|18|45|20" passage="Eze 45:18-20">ver.
18-20</scripRef>) and in the passover, and the feast of
tabernacles, <scripRef id="Ez.xlvi-p1.8" osisRef="Bible:Ezek.45.21-Ezek.45.25" parsed="|Ezek|45|21|45|25" passage="Eze 45:21-25">ver.
21-25</scripRef>. And all this seems to point at the new
church-state that should be set up under the gospel, which, both
for extent and for purity, should far exceed that of the Old
Testament.</p>
<scripCom id="Ez.xlvi-p1.9" osisRef="Bible:Ezek.45" parsed="|Ezek|45|0|0|0" passage="Eze 45" type="Commentary"/>
<scripCom id="Ez.xlvi-p1.10" osisRef="Bible:Ezek.45.1-Ezek.45.8" parsed="|Ezek|45|1|45|8" passage="Eze 45:1-8" type="Commentary"/><div class="Commentary" id="Ez.xlvi-p1.11">
<h4 id="Ez.xlvi-p1.12">The Division of the Holy
Land. (<span class="smallcaps" id="Ez.xlvi-p1.13">b. c.</span> 574.)</h4>
<p class="passage" id="Ez.xlvi-p2" shownumber="no">1 Moreover, when ye shall divide by lot the land
for inheritance, ye shall offer an oblation unto the <span class="smallcaps" id="Ez.xlvi-p2.1">Lord</span>, a holy portion of the land: the length
<i>shall be</i> the length of five and twenty thousand
<i>reeds,</i> and the breadth <i>shall be</i> ten thousand. This
<i>shall be</i> holy in all the borders thereof round about.  
2 Of this there shall be for the sanctuary five hundred <i>in
length,</i> with five hundred <i>in breadth,</i> square round
about; and fifty cubits round about for the suburbs thereof.  
3 And of this measure shalt thou measure the length of five and
twenty thousand, and the breadth of ten thousand: and in it shall
be the sanctuary <i>and</i> the most holy <i>place.</i>   4
The holy <i>portion</i> of the land shall be for the priests the
ministers of the sanctuary, which shall come near to minister unto
the <span class="smallcaps" id="Ez.xlvi-p2.2">Lord</span>: and it shall be a place
for their houses, and an holy place for the sanctuary.   5 And
the five and twenty thousand of length, and the ten thousand of
breadth, shall also the Levites, the ministers of the house, have
for themselves, for a possession for twenty chambers.   6 And
ye shall appoint the possession of the city five thousand broad,
and five and twenty thousand long, over against the oblation of the
holy <i>portion:</i> it shall be for the whole house of Israel.
  7 And a <i>portion shall be</i> for the prince on the one
side and on the other side of the oblation of the holy
<i>portion,</i> and of the possession of the city, before the
oblation of the holy <i>portion,</i> and before the possession of
the city, from the west side westward, and from the east side
eastward: and the length <i>shall be</i> over against one of the
portions, from the west border unto the east border.   8 In
the land shall be his possession in Israel: and my princes shall no
more oppress my people; and <i>the rest of</i> the land shall they
give to the house of Israel according to their tribes.</p>
<p class="indent" id="Ez.xlvi-p3" shownumber="no">Directions are here given for the dividing
of the land after their return to it; and, God having warranted
them to do it, would be an act of faith, and not of folly, thus to
divide it before they had it. And it would be welcome news to the
captives to hear that they should not only return to their own
land, but that, whereas they were now but few in number, they
should <i>increase and multiply,</i> so as to <i>replenish</i> it.
But this never had its accomplishment in the Jewish state after the
return out of captivity, but was to be fulfilled in the model of
the Christian church, which was perfectly new (as this division of
the land was quite different from that in Joshua's time) and much
enlarged by the accession of the Gentiles to it; and it will be
perfected in the heavenly kingdom, of which the land of Canaan had
always been a type. Now, 1. Here is the portion of land assigned to
<i>the sanctuary,</i> in the midst of which the temple was to be
built, with all its courts and purlieus; the rest round about it
was for the priests. This is called (<scripRef id="Ez.xlvi-p3.1" osisRef="Bible:Ezek.45.1" parsed="|Ezek|45|1|0|0" passage="Eze 45:1"><i>v.</i> 1</scripRef>) <i>an oblation to the Lord;</i>
for what is given in works of piety, for the maintenance and
support of the worship of God and the advancement of religion, God
accepts as given to him, if it be done with a single eye. It is a
<i>holy portion of the land,</i> which is to be set out first, as
the <i>first-fruits</i> that sanctify the lump. The appropriating
of lands for the support of religion and the ministry is an act of
piety that bids as fair for perpetuity, and the benefit of
posterity, as any. This <i>holy portion of the land</i> was to be
measured, and the borders of it fixed, that the sanctuary itself
might not have more than its share and in time engross the whole
land. So far the lands of the church shall extend and no further;
as in our own kingdom donations to the church were of old limited
by the <i>statute of mortmain.</i> The lands here allotted to the
sanctuary were 25,000 <i>reeds</i> (so our translation makes it,
though some make them only <i>cubits</i>) in length, and 10,000 in
breadth-about eighty miles one way and thirty miles another way
(say some); twenty-five miles one way and ten miles the other way,
so others. The priests and Levites that were to come near to
minister were to have their dwellings in this <i>portion of the
land</i> that was round about the sanctuary, that they might be
near their work; whereas by the distribution of land in Joshua's
time the cities of the priests and Levites were dispersed all the
nation over. This intimates that gospel ministers should reside
upon their charge; where their service lies there must they live.
2. Next to the lands of the sanctuary the city-lands are assigned,
in which the holy city was to be built, and with the issues and
profits of which the citizens were to be maintained (<scripRef id="Ez.xlvi-p3.2" osisRef="Bible:Ezek.45.6" parsed="|Ezek|45|6|0|0" passage="Eze 45:6"><i>v.</i> 6</scripRef>): <i>It shall be for the
whole house of Israel,</i> not appropriated, as before, to one
tribe or two, but some of all the tribes shall dwell in the city,
as we find they did, <scripRef id="Ez.xlvi-p3.3" osisRef="Bible:Neh.11.1-Neh.11.2" parsed="|Neh|11|1|11|2" passage="Ne 11:1,2">Neh. xi. 1,
2</scripRef>. The portion for the city was fully as long, but only
half as broad, as that for the sanctuary; for the city was enriched
by trade and therefore had the less need of lands. 3. The next
allotment after the church-lands and the city-lands is of the
crown-lands, <scripRef id="Ez.xlvi-p3.4" osisRef="Bible:Ezek.45.7-Ezek.45.8" parsed="|Ezek|45|7|45|8" passage="Eze 45:7,8"><i>v.</i> 7,
8</scripRef>. Here is no admeasurement of these, but they are said
to lie <i>on the one side and on the other side</i> of the
church-lands and city-lands, to intimate that the prince with his
wealth and power was to be a protection to both. Some make the
prince's share equal to the church's and city's share both
together; others make it to be a thirteenth part of the rest of the
land, the other twelve parts being for the twelve tribes. The
prince that attends continually to the administration of public
affairs must have wherewithal to support his dignity, and have
abundance, that he may not be in temptation to oppress the people,
which yet with many does not prevent that; but the grace of God
shall prevent it, for it is promised here, <i>My princes shall no
more oppress my people;</i> for God will make the <i>officers
peace</i> and the <i>exactors righteousness.</i> Notwithstanding
this, we find that after the return of the Jews to their own land
the princes were complained of for their exactions. But Nehemiah
was one that did not do as the <i>former governors,</i> and yet
kept a handsome court, <scripRef id="Ez.xlvi-p3.5" osisRef="Bible:Neh.5.15 Bible:Neh.5.18" parsed="|Neh|5|15|0|0;|Neh|5|18|0|0" passage="Ne 5:15,18">Neh. v. 15,
18</scripRef>. But so much is said of the prince in this mystical
holy state, to intimate that in the gospel-church magistrates
should be as <i>nursing fathers</i> to it and Christian princes its
patrons and protectors; and the holy religion they profess, as far
as they are subject to the power of it, will restrain them from
oppressing God's people, because they are more his people than
theirs. 4. The rest of the lands were to be distributed to the
people <i>according to their tribes,</i> who had reason to think
themselves well settled, when they had both the <i>testimony of
Israel</i> and the <i>throne of judgment</i> so near them.</p>
</div><scripCom id="Ez.xlvi-p3.6" osisRef="Bible:Ezek.45.9-Ezek.45.12" parsed="|Ezek|45|9|45|12" passage="Eze 45:9-12" type="Commentary"/><div class="Commentary" id="Ez.xlvi-p3.7">
<h4 id="Ez.xlvi-p3.8">Rules of Justice. (<span class="smallcaps" id="Ez.xlvi-p3.9">b. c.</span> 574.)</h4>
<p class="passage" id="Ez.xlvi-p4" shownumber="no">9 Thus saith the Lord <span class="smallcaps" id="Ez.xlvi-p4.1">God</span>; Let it suffice you, O princes of Israel:
remove violence and spoil, and execute judgment and justice, take
away your exactions from my people, saith the Lord <span class="smallcaps" id="Ez.xlvi-p4.2">God</span>.   10 Ye shall have just balances, and
a just ephah, and a just bath.   11 The ephah and the bath
shall be of one measure, that the bath may contain the tenth part
of a homer, and the ephah the tenth part of a homer: the measure
thereof shall be after the homer.   12 And the shekel <i>shall
be</i> twenty gerahs: twenty shekels, five and twenty shekels,
fifteen shekels, shall be your maneh.</p>
<p class="indent" id="Ez.xlvi-p5" shownumber="no">We have here some general rules of justice
laid down both for prince and people, the rules of distributive and
commutative justice; for godliness without honesty is but a form of
godliness, will neither please God nor avail to the benefit of any
people. Be it therefore enacted, by the authority of the church's
King and God, 1. That <i>princes do not oppress their subjects,</i>
but duly and faithfully administer justice among them (<scripRef id="Ez.xlvi-p5.1" osisRef="Bible:Ezek.45.9" parsed="|Ezek|45|9|0|0" passage="Eze 45:9"><i>v.</i> 9</scripRef>): "<i>Let it suffice you,
O princes of Israel!</i> that you have been oppressive to the
people and have enriched yourselves by spoil and violence, that you
have so long fleeced the flock instead of feeding them, and
henceforward do so no more." Note, Even princes and great men that
have long done amiss must at length think it time, high time, to
reform and amend; for no prescription will justify a wrong. Instead
of saying that they have been long accustomed to oppress, and
therefore may persist in it, for the custom will bear them out,
they should say that they have been long accustomed to it and
therefore, as here, <i>Let the time pass suffice,</i> and let them
now remove <i>violence and spoil;</i> let them drop wrongful
demands, cancel wrongful usages, and turn out those from
employments under them that do violence. Let them <i>take away
their exactions,</i> ease their subjects of those taxes which they
find lie heavily upon them, and let them <i>execute judgment and
justice</i> according to the law, as the duty of their place
requires. Note, All princes, but especially the princes of Israel,
are concerned to do justice; for of their people God says, They are
my people, and they in a special manner <i>rule for God.</i> 2.
That one neighbour do not cheat another in commerce (<scripRef id="Ez.xlvi-p5.2" osisRef="Bible:Ezek.45.10" parsed="|Ezek|45|10|0|0" passage="Eze 45:10"><i>v.</i> 10</scripRef>): <i>You shall have
just balances,</i> in which to weigh both money and goods, a
<i>just ephah</i> for dry measure of corn and flour, a <i>just
bath</i> for the measure of liquids, wine, and oil; and the
<i>ephah</i> and <i>bath</i> shall be <i>one measure,</i> the tenth
part of a <i>chomer,</i> or <i>cor,</i> <scripRef id="Ez.xlvi-p5.3" osisRef="Bible:Ezek.45.11" parsed="|Ezek|45|11|0|0" passage="Eze 45:11"><i>v.</i> 11</scripRef>. So that the ephah and bath
contained (as the learned Dr. Cumberland has computed) seven wine
gallons and four pints, and something more. An omer was but the
tenth part of an ephah (<scripRef id="Ez.xlvi-p5.4" osisRef="Bible:Exod.16.36" parsed="|Exod|16|36|0|0" passage="Ex 16:36">Exod. xvi.
36</scripRef>) and the one hundredth part of a <i>chomer,</i> or
<i>homer,</i> and contained about six pints. The <i>shekel</i> is
here settled (<scripRef id="Ez.xlvi-p5.5" osisRef="Bible:Ezek.45.13" parsed="|Ezek|45|13|0|0" passage="Eze 45:13"><i>v.</i>
13</scripRef>); it is twenty <i>jerahs,</i> just half a
<i>Roman</i> ounce, in our money 2<i>s.</i> 4 1/4<i>d.</i> and
almost the eighth part of a farthing, as the aforesaid learned man
exactly computes it. By the shekels the <i>maneh,</i> or pound, was
reckoned, which, when it was set for a mere weight (says bishop
Cumberland), without respect to coinage, contained just 100
shekels, as appears by comparing <scripRef id="Ez.xlvi-p5.6" osisRef="Bible:1Kgs.10.17" parsed="|1Kgs|10|17|0|0" passage="1Ki 10:17">1
Kings x. 17</scripRef>, where it is said three <i>manehs,</i> or
<i>pounds, of gold, went to one shield,</i> with the parallel
place, <scripRef id="Ez.xlvi-p5.7" osisRef="Bible:2Chr.9.16" parsed="|2Chr|9|16|0|0" passage="2Ch 9:16">2 Chron. ix. 16</scripRef>,
where it is said 300 <i>shekels of gold went to one shield.</i> But
when the <i>maneh</i> is set for a sum of money or coin it contains
but sixty shekels, as appears here, where twenty shekels,
twenty-five shekels, and fifteen shekels, which in all make sixty,
shall be the <i>maneh.</i> But it is thus reckoned because they had
one piece of money that weighed twenty shekels, another
twenty-five, another fifteen, all of which made up one pound, as a
learned writer here observes. Note, It concerns God's Israel to be
very honest and just in all their dealings, very punctual and exact
in rendering to all their due, and very cautious to do wrong to
none, because otherwise they spoil the acceptableness of their
profession with God and the reputation of it before men.</p>
</div><scripCom id="Ez.xlvi-p5.8" osisRef="Bible:Ezek.45.13-Ezek.45.25" parsed="|Ezek|45|13|45|25" passage="Eze 45:13-25" type="Commentary"/><div class="Commentary" id="Ez.xlvi-p5.9">
<h4 id="Ez.xlvi-p5.10">Oblations Enjoined. (<span class="smallcaps" id="Ez.xlvi-p5.11">b. c.</span> 574.)</h4>
<p class="passage" id="Ez.xlvi-p6" shownumber="no">13 This <i>is</i> the oblation that ye shall
offer; the sixth part of an ephah of a homer of wheat, and ye shall
give the sixth part of an ephah of a homer of barley:   14
Concerning the ordinance of oil, the bath of oil, <i>ye shall
offer</i> the tenth part of a bath out of the cor, <i>which is</i>
an homer of ten baths; for ten baths <i>are</i> 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 <span class="smallcaps" id="Ez.xlvi-p6.1">God</span>.   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 <i>to give</i> 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 <span class="smallcaps" id="Ez.xlvi-p6.2">God</span>; In the first
<i>month,</i> in the first <i>day</i> 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 <i>it</i> 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
<i>day</i> of the month for every one that erreth, and for <i>him
that is</i> simple: so shall ye reconcile the house.   21 In
the first <i>month,</i> 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
<i>for</i> a sin offering.   23 And seven days of the feast he
shall prepare a burnt offering to the <span class="smallcaps" id="Ez.xlvi-p6.3">Lord</span>, seven bullocks and seven rams without
blemish daily the seven days; and a kid of the goats daily
<i>for</i> 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 <i>month,</i> 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.</p>
<p class="indent" id="Ez.xlvi-p7" shownumber="no">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.</p>
<p class="indent" id="Ez.xlvi-p8" shownumber="no">I. It is required that they offer an
oblation to the Lord out of what they have (<scripRef id="Ez.xlvi-p8.1" osisRef="Bible:Ezek.45.13" parsed="|Ezek|45|13|0|0" passage="Eze 45:13"><i>v.</i> 13</scripRef>): <i>All the people of the
land</i> must give an oblation, <scripRef id="Ez.xlvi-p8.2" osisRef="Bible:Ezek.45.16" parsed="|Ezek|45|16|0|0" passage="Eze 45:16"><i>v.</i> 16</scripRef>. As God's tenants, they must
pay a quitrent to their great landlord. They had offered an
oblation out of their real estates (<scripRef id="Ez.xlvi-p8.3" osisRef="Bible:Ezek.45.1" parsed="|Ezek|45|1|0|0" passage="Eze 45:1"><i>v.</i> 1</scripRef>), a <i>holy portion of their
land;</i> 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,
<scripRef id="Ez.xlvi-p8.4" osisRef="Bible:Ps.50.9" parsed="|Ps|50|9|0|0" passage="Ps 50:9">Ps. l. 9</scripRef>. No; it is but an
<i>oblation;</i> we only <i>offer it</i> 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.</p>
<p class="indent" id="Ez.xlvi-p9" shownumber="no">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
<i>quantum</i> of this is thus settled:—1. Out of their corn they
were to offer a sixtieth part; out of every <i>homer of wheat and
barley,</i> which contained ten ephahs, they were to offer the
sixth part of one ephah, which was a sixtieth part of the whole,
<scripRef id="Ez.xlvi-p9.1" osisRef="Bible:Ezek.45.13" parsed="|Ezek|45|13|0|0" passage="Eze 45:13"><i>v.</i> 13</scripRef>. 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, <scripRef id="Ez.xlvi-p9.2" osisRef="Bible:Ezek.45.14" parsed="|Ezek|45|14|0|0" passage="Eze 45:14"><i>v.</i> 14</scripRef>. This
was given to the altar; for in every meat-offering there was
<i>flour mingled with oil.</i> 3. Out of their flocks they were to
give <i>one lamb</i> out of 200; that was the smallest proportion
of all, <scripRef id="Ez.xlvi-p9.3" osisRef="Bible:Ezek.45.15" parsed="|Ezek|45|15|0|0" passage="Eze 45:15"><i>v.</i> 15</scripRef>. But
it must be <i>out of the fat pastures of Israel.</i> They must not
offer to God that which was taken up from the common, but the
fattest and best they had, for <i>burnt-offerings</i> and
<i>peace-offerings:</i> 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 <i>make
reconciliation</i> 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.</p>
<p class="indent" id="Ez.xlvi-p10" shownumber="no">III. This oblation must be given <i>for the
prince in Israel,</i> <scripRef id="Ez.xlvi-p10.1" osisRef="Bible:Ezek.45.16" parsed="|Ezek|45|16|0|0" passage="Eze 45:16"><i>v.</i>
16</scripRef>. Some read it <i>to</i> 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 <i>with</i> the
prince; every private person shall bring his oblation, to be
offered with that of the prince; for it follows (<scripRef id="Ez.xlvi-p10.2" osisRef="Bible:Ezek.45.17" parsed="|Ezek|45|17|0|0" passage="Eze 45:17"><i>v.</i> 17</scripRef>). It <i>shall be the prince's
part to provide</i> all the offerings, <i>to make reconciliation
for the house of Israel.</i> 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.</p>
<p class="indent" id="Ez.xlvi-p11" shownumber="no">IV. Some particular solemnities are here
appointed.</p>
<p class="indent" id="Ez.xlvi-p12" shownumber="no">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.) <i>On the first day of the first month</i> (upon
new-year's day) they were to offer a sacrifice for the <i>cleansing
of the sanctuary</i> (<scripRef id="Ez.xlvi-p12.1" osisRef="Bible:Ezek.45.18" parsed="|Ezek|45|18|0|0" passage="Eze 45:18"><i>v.</i>
18</scripRef>), 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 <i>sin-offering</i> was to be put upon the
<i>posts of the gate of the inner court</i> (<scripRef id="Ez.xlvi-p12.2" osisRef="Bible:Ezek.45.19" parsed="|Ezek|45|19|0|0" passage="Eze 45:19"><i>v.</i> 19</scripRef>), 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, <scripRef id="Ez.xlvi-p12.3" osisRef="Bible:1Chr.29.17" parsed="|1Chr|29|17|0|0" passage="1Ch 29:17">2 Chron. xxix.
17</scripRef>. They were here appointed to <i>cleanse the
sanctuary</i> upon the first day of the month, because on the
fourteenth day of the month they were to eat the <i>passover,</i>
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 <i>on the
seventh day of the first month,</i> <scripRef id="Ez.xlvi-p12.4" osisRef="Bible:Ezek.45.20" parsed="|Ezek|45|20|0|0" passage="Eze 45:20"><i>v.</i> 20</scripRef>. And then it was intended to
make atonement <i>for every one that errs, and for him that is
simple.</i> Note, He that sins <i>errs and is simple;</i> 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,
<scripRef id="Ez.xlvi-p12.5" osisRef="Bible:Num.15.30" parsed="|Num|15|30|0|0" passage="Nu 15:30">Num. xv. 30</scripRef>. By these
repeated sacrifices you shall <i>reconcile the house,</i> that is,
God will be reconciled to it, and continue the tokens of his
presence in it, and will <i>let it alone this year also.</i></p>
<p class="indent" id="Ez.xlvi-p13" shownumber="no">2. The passover was to be religiously
observed at the time appointed, <scripRef id="Ez.xlvi-p13.1" osisRef="Bible:Ezek.45.21" parsed="|Ezek|45|21|0|0" passage="Eze 45:21"><i>v.</i> 21</scripRef>. Christ is <i>our passover,</i>
that is <i>sacrificed for us.</i> 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 <i>sin-offering,</i> to
be offered <i>for himself and the people,</i> a bullock on the
<i>first</i> day (<scripRef id="Ez.xlvi-p13.2" osisRef="Bible:Ezek.45.22" parsed="|Ezek|45|22|0|0" passage="Eze 45:22"><i>v.</i>
22</scripRef>) and a <i>kid of the goats</i> every other day
(<scripRef id="Ez.xlvi-p13.3" osisRef="Bible:Ezek.45.23" parsed="|Ezek|45|23|0|0" passage="Eze 45:23"><i>v.</i> 23</scripRef>), to teach
us, in all our attendance upon God for communion with him, to have
an eye to the great sin-offering, by which <i>transgression</i> was
<i>finished</i> and an <i>everlasting righteousness brought in.</i>
On every day of the feast there was to be a <i>burnt-offering,</i>
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 <i>no waste,</i> <scripRef id="Ez.xlvi-p13.4" osisRef="Bible:Ezek.45.23-Ezek.45.24" parsed="|Ezek|45|23|45|24" passage="Eze 45:23,24"><i>v.</i> 23, 24</scripRef>.</p>
<p class="indent" id="Ez.xlvi-p14" shownumber="no">3. The feast of tabernacles; that is spoken
of next (<scripRef id="Ez.xlvi-p14.1" osisRef="Bible:Ezek.45.25" parsed="|Ezek|45|25|0|0" passage="Eze 45:25"><i>v.</i> 25</scripRef>),
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 <i>they could not make the comers thereunto
perfect,</i> <scripRef id="Ez.xlvi-p14.2" osisRef="Bible:Heb.10.1 Bible:Heb.10.3" parsed="|Heb|10|1|0|0;|Heb|10|3|0|0" passage="Heb 10:1,3">Heb. x. 1,
3</scripRef>. See the necessity of our frequently repeating the
same religious exercises. Though the sacrifice of atonement is
offered <i>once for all,</i> 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.</p>
</div></div2>