Ezekiel · Chapter 45

Verse 1. When ye shall divide by lot] That is, when on your repossessing your land, every family settles according to the allotment which they formerly had; for it is certain that the land was not divided afresh by lot after the Babylonish captivity. The allotment mentioned and described here was merely for the service of the temple, the use of the priests, and the prince or governor of the people. A division of the whole land is not intended.

Verse 1. When ye shall divide by lot the land for inheritance — The land was first divided by lot under Joshua, a particular share of which was to be God’s portion, as an acknowledgment of his sovereign dominion: see Leviticus 25:23. It is therefore here called hmwrt, an oblation. The word properly signifies the offering made to God out of the first-fruits and other increase of the ground, (see Ezekiel 44:30; Numbers 18:24,) because this was a sort of first-fruits of the land or soil itself, Ezekiel 48:14. The length shall be five and twenty thousand reeds, and the breadth ten thousand — The Hebrew does not express either reeds or cubits: our translation supplies the word reeds, but Houbigant, Waterland, Newcome, and many other interpreters, read cubits, which sense they think is plainly determined by verse 3, where it is said, Of this measure (namely, the cubit measure mentioned in the preceding clause, verse 2) shalt thou measure the length of five and twenty thousand, &c. According to this measure, the portion here set apart will be almost seven miles square; whereas if we measure by reeds it will arise to six times as much, and can only be understood in a mystical sense. Mr. Scott, however, with some others, is of opinion, “that our translators did right in adding the word reeds to the numbers mentioned in this admeasurement; referring to the reed that was in the hand of Ezekiel’s divine conductor, because the length and breadth of the sanctuary are stated the same as before: (see Ezekiel 42:16-19:) so that,” they think, “unless the text be there totally changed, without any authority, this passage as well as that must be understood of reeds.” They acknowledge, indeed, “that the land of Canaan could by no means admit of so large a proportion being allotted to the sanctuary, with the priests and Levites,” &c.; but they think “this was intended to intimate the immensely large extent of the Christian Church above that of Israel; especially in those glorious times, which are doubtless emblematically predicted.”

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

V. 2. Of this-Whole portion of twenty five thousand cubits long, or twelve miles and half, and ten thousand broad, or five miles and a little more. For the sanctuary-For a platform for the sanctuary, both house and court.

Verse 2. Of this there shall be for the sanctuary] See the plan, A. See Clarke “Ezekiel 48:35”.

Verses 2-5. Of this there shall be for the sanctuary five hundred in length, &c. — If we understand these dimensions of cubits, it exactly agrees with the opinion of the Jews, that the temple stood in an area of five hundred cubits square. And fifty cubits for the suburbs — This likewise bears a suitable proportion to the contents of a square of five hundred cubits. And in it shall be the sanctuary and the most holy place — Both the outward sanctuary and the inward oracle, or holy of holies, together with the courts adjoining, shall be placed in the centre or middle of it: see Ezekiel 48:10. And it shall be a place for their houses — The priests were divided into twenty-four courses, (1 Chronicles 24.,) who performed the public worship by turns: so the houses were for them to live in who were not in their course of waiting. And the five and twenty thousand of length, &c. — The French translation renders the sense plainer, thus: There shall be other five and twenty thousand, &c.: see Ezekiel 48:13. This appears to be the true sense of the place, because otherwise there will be wanting ten thousand in breadth to make an exact square of twenty-five thousand: see the following verse. The Levites, being very numerous, (they were reckoned at thirty-eight thousand in David’s time, 1 Chronicles 23:3,) had as large a piece of ground allotted to them as belonged to the temple and the whole priestly order. For twenty chambers — Most commentators understand this of several rows of chambers, or ranges of building. The LXX. read, poleiv tou katoikein, cities to inhabit: such cities as were allotted to them by Moses, Numbers 35:2.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

V. 3. And in it-In the center of this.

Verse 3. And of this measure] See the plan, A, B, C, D, E. See Clarke “Ezekiel 48:35”.

Verses 2-5. Of this there shall be for the sanctuary five hundred in length, &c. — If we understand these dimensions of cubits, it exactly agrees with the opinion of the Jews, that the temple stood in an area of five hundred cubits square. And fifty cubits for the suburbs — This likewise bears a suitable proportion to the contents of a square of five hundred cubits. And in it shall be the sanctuary and the most holy place — Both the outward sanctuary and the inward oracle, or holy of holies, together with the courts adjoining, shall be placed in the centre or middle of it: see Ezekiel 48:10. And it shall be a place for their houses — The priests were divided into twenty-four courses, (1 Chronicles 24.,) who performed the public worship by turns: so the houses were for them to live in who were not in their course of waiting. And the five and twenty thousand of length, &c. — The French translation renders the sense plainer, thus: There shall be other five and twenty thousand, &c.: see Ezekiel 48:13. This appears to be the true sense of the place, because otherwise there will be wanting ten thousand in breadth to make an exact square of twenty-five thousand: see the following verse. The Levites, being very numerous, (they were reckoned at thirty-eight thousand in David’s time, 1 Chronicles 23:3,) had as large a piece of ground allotted to them as belonged to the temple and the whole priestly order. For twenty chambers — Most commentators understand this of several rows of chambers, or ranges of building. The LXX. read, poleiv tou katoikein, cities to inhabit: such cities as were allotted to them by Moses, Numbers 35:2.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

Verse 4. The holy portion] See the plan, A. See Clarke “Ezekiel 48:35”.

Verses 2-5. Of this there shall be for the sanctuary five hundred in length, &c. — If we understand these dimensions of cubits, it exactly agrees with the opinion of the Jews, that the temple stood in an area of five hundred cubits square. And fifty cubits for the suburbs — This likewise bears a suitable proportion to the contents of a square of five hundred cubits. And in it shall be the sanctuary and the most holy place — Both the outward sanctuary and the inward oracle, or holy of holies, together with the courts adjoining, shall be placed in the centre or middle of it: see Ezekiel 48:10. And it shall be a place for their houses — The priests were divided into twenty-four courses, (1 Chronicles 24.,) who performed the public worship by turns: so the houses were for them to live in who were not in their course of waiting. And the five and twenty thousand of length, &c. — The French translation renders the sense plainer, thus: There shall be other five and twenty thousand, &c.: see Ezekiel 48:13. This appears to be the true sense of the place, because otherwise there will be wanting ten thousand in breadth to make an exact square of twenty-five thousand: see the following verse. The Levites, being very numerous, (they were reckoned at thirty-eight thousand in David’s time, 1 Chronicles 23:3,) had as large a piece of ground allotted to them as belonged to the temple and the whole priestly order. For twenty chambers — Most commentators understand this of several rows of chambers, or ranges of building. The LXX. read, poleiv tou katoikein, cities to inhabit: such cities as were allotted to them by Moses, Numbers 35:2.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

Verse 5. And the five and twenty thousand] See the plan, B. See Clarke “Ezekiel 48:35”.

Verses 2-5. Of this there shall be for the sanctuary five hundred in length, &c. — If we understand these dimensions of cubits, it exactly agrees with the opinion of the Jews, that the temple stood in an area of five hundred cubits square. And fifty cubits for the suburbs — This likewise bears a suitable proportion to the contents of a square of five hundred cubits. And in it shall be the sanctuary and the most holy place — Both the outward sanctuary and the inward oracle, or holy of holies, together with the courts adjoining, shall be placed in the centre or middle of it: see Ezekiel 48:10. And it shall be a place for their houses — The priests were divided into twenty-four courses, (1 Chronicles 24.,) who performed the public worship by turns: so the houses were for them to live in who were not in their course of waiting. And the five and twenty thousand of length, &c. — The French translation renders the sense plainer, thus: There shall be other five and twenty thousand, &c.: see Ezekiel 48:13. This appears to be the true sense of the place, because otherwise there will be wanting ten thousand in breadth to make an exact square of twenty-five thousand: see the following verse. The Levites, being very numerous, (they were reckoned at thirty-eight thousand in David’s time, 1 Chronicles 23:3,) had as large a piece of ground allotted to them as belonged to the temple and the whole priestly order. For twenty chambers — Most commentators understand this of several rows of chambers, or ranges of building. The LXX. read, poleiv tou katoikein, cities to inhabit: such cities as were allotted to them by Moses, Numbers 35:2.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

V. 6. The possession-Land to be a possession to the citizens of Jerusalem, and to be the content of the city. Broad-About two miles and half broad, and twelve miles and half long. Long-This must run along parallel in length with the holy portion, though but half its breadth. For the whole house-As the capital city, to which the tribe’s resort, it must be large enough to entertain them.

Verse 6. Ye shall appoint] See the plan, FF. See Clarke “Ezekiel 48:35”.

Verse 6. And ye shall appoint the possession of the city, five thousand broad, &c., over against (or by the side of, see Ezekiel 48:14) the oblation of the holy portion — This must run parallel in length with the holy portion, though but half its breadth, by which means these three portions made an exact square. It shall be for the whole house of Israel — The capital city, to which all the tribes shall resort upon the solemn festivals, and shall have twelve gates, according to the number of the tribes of Israel, Ezekiel 48:31. This portion appointed for the city, considered separate from the other portions, was a rectangle, containing an area of about seventeen miles in circuit; which, according to Josephus, was more than four times the circuit of Jerusalem: see Bell. Jud., 5. 4:3, where that city is stated to be thirty-three stadia in circumference.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

V. 7. The prince-The king. Our side-One half of the prince’s portion lay on the west side of those three already set out. The other side-The other half lay on the east-side thereof, so the portion of the city, Levites and priests, lay in the middle. The holy portion-Of priests, and Levites, and sanctuary. Before-It lay parallel as broad as these three were broad, and so run on both sides in its breadth from north to south, and had its length as the other, from east to west. Over against-What is called now over-against, or by the side, is called before three times together. So now you have an exact square of twenty-five thousand cubits laid out for God, the Levites and city, which appears thus in the breadth.

10000 For the priests.

10000 For the Levites.

5000 For the city.

And the length of each, twenty-five thousand, that is twelve miles and half square.

Verse 7. A portion shall be for the prince] aycn nasi, he who had the authority of chief magistrate; for there was neither king nor prince among the Jews after the Babylonish captivity. For these allotments and divisions, see the plan, EE, FF, GG. See Clarke “Ezekiel 48:35”.

Verses 7, 8. And a portion shall be for the prince on the one side, &c. — One-half of the prince’s portion was to lie on the west side of the three portions laid out for the priests and sanctuary, the Levites and city; and the other half to be on the east side of it, and to run parallel to them in breadth from north to south. And the length shall be over against one of the portions — Or, as the words may be more intelligibly rendered, And the length shall be answerable to every one of these portions, both on the west border and on the east; that is, it shall run parallel with them, both on the east and west side. In the land shall be his possession in Israel — Or, this shall be his possession of land in Israel. And my princes shall no more oppress my people — As they formerly did: for which they are severely reproved: see the margin.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

Verse 8. My princes shall no more oppress my people] By exorbitant taxes to maintain profligate courts, or subsidize other powers to help to keep up a system of tyranny in the earth. The former princes even robbed the temple of God to give subsidies to other states.

Verses 7, 8. And a portion shall be for the prince on the one side, &c. — One-half of the prince’s portion was to lie on the west side of the three portions laid out for the priests and sanctuary, the Levites and city; and the other half to be on the east side of it, and to run parallel to them in breadth from north to south. And the length shall be over against one of the portions — Or, as the words may be more intelligibly rendered, And the length shall be answerable to every one of these portions, both on the west border and on the east; that is, it shall run parallel with them, both on the east and west side. In the land shall be his possession in Israel — Or, this shall be his possession of land in Israel. And my princes shall no more oppress my people — As they formerly did: for which they are severely reproved: see the margin.

1-8. Having given directions as to what the temple ministers should eat, the prophet now specifically states what portion of land shall be theirs, and also what portions shall be for the prince and the city (verse 7). The only measure mentioned in the text is that of the Hebrew cubit (verse 2). Perhaps in every case where the A.V. supplies “reed” in the text it ought to be “cubit.” If this be the case, the “oblation” or “holy portion” of land thus set apart for the temple grounds, including the residence of the priests and Levites (verses 4, 5), would be a square of twenty-five thousand cubits [about seven miles). This square is divided by lot — or probably merely “allotted” — into several parts, as stated in the text and shown in the chart, page 235. The central “oblation,” or holy territory reserved for Jehovah, is twenty-five thousand cubits long (E. to W.) by twenty thousand cubits (verse 1, LXX.) broad (N. to S.). In the exact center of this (Ezekiel 48:8) is the sanctuary, five hundred by five hundred cubits (compare 42:20) surrounded on every side by an open space of fifty cubits (verse 2). Of the first “measure,” or area, a rectangle is cut off twenty-five thousand by ten thousand cubits (verse 3), in which must necessarily fall the sanctuary, “which is most holy” (R.V.), and also the houses of the priests (verse 4). This gives the priests a holy residence district in which to live, as well as a holy place for the sanctuary. Another rectangle exactly equal to that assigned to the priests is now assigned to the Levites “for a possession unto themselves” (R.V.), for “cities to dwell in” (LXX.). Still another rectangle just half the size allotted to the priests and Levites is now cut off from this central sacred area for the city (verse 6), while “the prince shall have the land on both sides of the sacred reservation and the territory of the city, facing the two on the west and on the east, and equal in length to one of the portions of the tribes from the west border to the east border of the land. It shall be his possession in Israel; and the princes of Israel shall no more oppress my people, but shall give the land,” etc. (Toy, verses 7, 8).

V. 9. Let it suffice-Be content, aim not at more.

Verse 9. Take away your exactions from my people] This is the voice of God to all the rulers of the earth.

Take away your exactions; do not oppress the people; they are mine. Abolish all oppressive taxes.

Verses 9-12. Let it suffice, O ye princes of Israel — This is a reproof of the oppressions of the former kings and their chief officers. The title of princes of Israel is to be understood of such princes as the Jews afterward had of the Asmonæan race; for there were no more princes to reign of the tribe of Judah till Christ came. Ye shall have just balances — Ye shall take care that there be no deceit in private trade: ye shall provide just measures, both for buying and selling, both dry things and liquid: for the ephah was the measure of dry things, as the bath was of liquid. The homer was about ten bushels, which amounts to about eighty gallons in liquid things. And the shekel shall be twenty gerahs. — This is made the standard of the shekel, Exodus 30:13, which confutes the common opinion, that the weights of the sanctuary were double to those of common use. The shekel is usually valued at 2s. 6d. of our money; but some suppose it to be in value 2s. 4½d. of our money, and a little over. Twenty shekels, five and twenty, fifteen shall be your maneh — Maneh is the same with the Greek mna, and the Latin mina, being both derived from it. A maneh, or mina, consists of sixty shekels, that is, thirty ounces of silver; which, reckoning every shekel at 2s. 6d. value, amounts to 7l. 10s. The dividing the maneh into twenty, twenty-five, and fifteen shekels, supposes there were coins of these several values, which, taken all together, were to be of the same weight with the mina.

9. Take away your exactions — Or, relieve my people from your [unjust] ejectments (Toy). The history of Israel is full of the oppression of the princes (see Ezekiel 22:25; 34; 1 Kings 12:4-11; 2 Kings 23:25; Jeremiah 22:17), and the expulsion of the owners from their property (Isaiah 5:8; Micah 2:9; 3:3).

Verse 10. Ye shall have just balances] This appreciation of weights, measures, and money was intended to show them that they must not introduce those to which they had been accustomed in the captivity, but those which God had prescribed to their forefathers. See the notes on the parallel places.

Verses 9-12. Let it suffice, O ye princes of Israel — This is a reproof of the oppressions of the former kings and their chief officers. The title of princes of Israel is to be understood of such princes as the Jews afterward had of the Asmonæan race; for there were no more princes to reign of the tribe of Judah till Christ came. Ye shall have just balances — Ye shall take care that there be no deceit in private trade: ye shall provide just measures, both for buying and selling, both dry things and liquid: for the ephah was the measure of dry things, as the bath was of liquid. The homer was about ten bushels, which amounts to about eighty gallons in liquid things. And the shekel shall be twenty gerahs. — This is made the standard of the shekel, Exodus 30:13, which confutes the common opinion, that the weights of the sanctuary were double to those of common use. The shekel is usually valued at 2s. 6d. of our money; but some suppose it to be in value 2s. 4½d. of our money, and a little over. Twenty shekels, five and twenty, fifteen shall be your maneh — Maneh is the same with the Greek mna, and the Latin mina, being both derived from it. A maneh, or mina, consists of sixty shekels, that is, thirty ounces of silver; which, reckoning every shekel at 2s. 6d. value, amounts to 7l. 10s. The dividing the maneh into twenty, twenty-five, and fifteen shekels, supposes there were coins of these several values, which, taken all together, were to be of the same weight with the mina.

10-11. The Israelitish merchants needed these injunctions. (Compare Leviticus 19:35, 36; Deuteronomy 25:13-15; Micah 6:10, 11; Amos 8:5.) The Hebrews had been in constant relation with the Babylonians from the earliest times, and had adopted their sexagesimal system. The ephah and the bath were equal in contents (according to Haupt, measuring between nine and ten gallons), but the former is only mentioned as a dry, and the latter as a liquid measure. Ezekiel’s horror of commercial dishonesty may be compared with the Egyptian confession: — I am not a falsifier of measures in the temple. I do not add to the weight of the scale. I do not falsify the indicator of the balance.

V. 11. Of one measure-One shall contain as much as the other, the ephah shall contain as many gallons of dry, as the bath of liquid things. An homer-Thirty bushels. So the ephah will be three bushels in dry things, and the bath eight gallons in liquid things.

Verses 9-12. Let it suffice, O ye princes of Israel — This is a reproof of the oppressions of the former kings and their chief officers. The title of princes of Israel is to be understood of such princes as the Jews afterward had of the Asmonæan race; for there were no more princes to reign of the tribe of Judah till Christ came. Ye shall have just balances — Ye shall take care that there be no deceit in private trade: ye shall provide just measures, both for buying and selling, both dry things and liquid: for the ephah was the measure of dry things, as the bath was of liquid. The homer was about ten bushels, which amounts to about eighty gallons in liquid things. And the shekel shall be twenty gerahs. — This is made the standard of the shekel, Exodus 30:13, which confutes the common opinion, that the weights of the sanctuary were double to those of common use. The shekel is usually valued at 2s. 6d. of our money; but some suppose it to be in value 2s. 4½d. of our money, and a little over. Twenty shekels, five and twenty, fifteen shall be your maneh — Maneh is the same with the Greek mna, and the Latin mina, being both derived from it. A maneh, or mina, consists of sixty shekels, that is, thirty ounces of silver; which, reckoning every shekel at 2s. 6d. value, amounts to 7l. 10s. The dividing the maneh into twenty, twenty-five, and fifteen shekels, supposes there were coins of these several values, which, taken all together, were to be of the same weight with the mina.

10-11. The Israelitish merchants needed these injunctions. (Compare Leviticus 19:35, 36; Deuteronomy 25:13-15; Micah 6:10, 11; Amos 8:5.) The Hebrews had been in constant relation with the Babylonians from the earliest times, and had adopted their sexagesimal system. The ephah and the bath were equal in contents (according to Haupt, measuring between nine and ten gallons), but the former is only mentioned as a dry, and the latter as a liquid measure. Ezekiel’s horror of commercial dishonesty may be compared with the Egyptian confession: — I am not a falsifier of measures in the temple. I do not add to the weight of the scale. I do not falsify the indicator of the balance.

V. 12. Twenty gerahs-A gerah was one penny half-penny, the shekel then was two shillings and six-pence, twenty shekels was two pounds ten shillings, fifteen shekels was one pound seventeen shillings and six-pence, and twenty five was three pound two shillings and six-pence. Maneh-It seems there was the small, the middle, and the great Maneh.

Verses 9-12. Let it suffice, O ye princes of Israel — This is a reproof of the oppressions of the former kings and their chief officers. The title of princes of Israel is to be understood of such princes as the Jews afterward had of the Asmonæan race; for there were no more princes to reign of the tribe of Judah till Christ came. Ye shall have just balances — Ye shall take care that there be no deceit in private trade: ye shall provide just measures, both for buying and selling, both dry things and liquid: for the ephah was the measure of dry things, as the bath was of liquid. The homer was about ten bushels, which amounts to about eighty gallons in liquid things. And the shekel shall be twenty gerahs. — This is made the standard of the shekel, Exodus 30:13, which confutes the common opinion, that the weights of the sanctuary were double to those of common use. The shekel is usually valued at 2s. 6d. of our money; but some suppose it to be in value 2s. 4½d. of our money, and a little over. Twenty shekels, five and twenty, fifteen shall be your maneh — Maneh is the same with the Greek mna, and the Latin mina, being both derived from it. A maneh, or mina, consists of sixty shekels, that is, thirty ounces of silver; which, reckoning every shekel at 2s. 6d. value, amounts to 7l. 10s. The dividing the maneh into twenty, twenty-five, and fifteen shekels, supposes there were coins of these several values, which, taken all together, were to be of the same weight with the mina.

12. The LXX. is to be preferred, “And the shekel shall be for you twenty gerah, five shekels a V; and ten shekels a X; and fifty shekels the maneh.” This was according to the old Hebrew usage. In later times, according to Professor Peters, there were sixty shekels in the maneh (Journal of Biblical Literature, xii), but Kautzsch considers this to be the earlier usage, and thinks Ezekiel here changes from the old sexagesimal to the new decimal system. Coined money was certainly used elsewhere in this century (see Introduction to Daniel, III, 2, 3), and perhaps this marks the time of its introduction among the Hebrews. Dr. Davidson quotes from Bertheau the following table of values: —

Talent 1

Maneh 60 1

Shekel 3,000 50 1

Beka 6,000 100 2 1

Gera 60,000 1,000 20 10 1

Toy calculates the Hebrew silver shekel to have been worth about fifty-five cents, though its purchasing power was at least ten times as great, and quotes Dr. G.A. Reisner’s opinion, that the ratio of gold and silver among the old Babylonians was not 1:13½, or 1:16, but about 1:30. It has been proved from many examples of Babylonian weights, of Ezekiel’s day and earlier, digged up in recent years, that there were several systems in use — the light maneh, for example, only weighing about half as much as the heavy maneh — so there was great need of a corrected scale such as the above.

V. 13. Offer-In the daily service, the morning and evening sacrifice.

Verses 13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on verse 1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Ezekiel 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Malachi 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Numbers 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.

13-17. The people are to pay the prince 1/60 of their wheat and barley crop (verse 13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, verse 11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (verse 17). For “of a homer” (verse 13) read, “out of.” For “the fat pastures” (verse 15) LXX. reads, “out of all the families of Israel.”

V. 14. Bath-Which contained about twenty-four gallons. The cor-Or homer; these were two names of the same measure.

Verses 13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on verse 1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Ezekiel 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Malachi 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Numbers 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.

13-17. The people are to pay the prince 1/60 of their wheat and barley crop (verse 13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, verse 11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (verse 17). For “of a homer” (verse 13) read, “out of.” For “the fat pastures” (verse 15) LXX. reads, “out of all the families of Israel.”

Verses 13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on verse 1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Ezekiel 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Malachi 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Numbers 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.

13-17. The people are to pay the prince 1/60 of their wheat and barley crop (verse 13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, verse 11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (verse 17). For “of a homer” (verse 13) read, “out of.” For “the fat pastures” (verse 15) LXX. reads, “out of all the families of Israel.”

V. 16. With the prince-By a common purse of prince and people.

Verse 16. All—this oblation for the prince] A present or offering to the prince.

Verses 13-16. This is the oblation, &c. — The Hebrew word here translated oblation, distinguished from the first-fruits, (see note on verse 1,) signifies the portion belonging to the Levites out of the fruits of the earth, when they were gathered in: see Ezekiel 44:30. For which reason St. Jerome, upon the place, supposes the following words to express the proportion the people ought to pay the Levites out of the increase of their ground; which by their rabbins was determined to amount to at least a sixtieth part: after which separation a tenth part was to be paid out of the remainder. The portions allotted to the priests and Levites were not intended only for their own maintenance; but likewise to make a constant provision for those sacrifices, both ordinary and extraordinary, which were appointed by the law: see Malachi 3:10. And one lamb out of the flock, out of two hundred — This offering is enjoined, besides the setting apart the firstborn for the use of the priests and Levites, for making provision for the daily burnt-offering, Numbers 28:3, and for burnt-offerings and peace-offerings, or sacrifices of thanksgiving, that were to be made upon proper occasions. Out of the fat pastures of Israel — This implies that these lambs were to be the best and fattest of their kind, as all other tithes and things dedicated to God were to be. To make reconciliation for them — This effect is ascribed to burnt-offerings, as well as to those which were properly sacrificed for sin. All the people, &c., shall give this oblation for the prince — Or, with the prince; that is, the people shall join with the prince in making these oblations; whereas those that follow in the next verse are to be at the sole charge of the prince.

13-17. The people are to pay the prince 1/60 of their wheat and barley crop (verse 13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, verse 11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (verse 17). For “of a homer” (verse 13) read, “out of.” For “the fat pastures” (verse 15) LXX. reads, “out of all the families of Israel.”

13-17. The people are to pay the prince 1/60 of their wheat and barley crop (verse 13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, verse 11), and 1/200 of their lambs. The prince from these gifts furnishes the sacrificial offerings of the temple, “to make atonement for the house of Israel” (verse 17). For “of a homer” (verse 13) read, “out of.” For “the fat pastures” (verse 15) LXX. reads, “out of all the families of Israel.”

V. 18. Thou shalt take-Procure, this the prince must do.

Verse 18. Thou shalt take a young bullock—and cleanse the sanctuary.] There is nothing of this in the Mosaic law; it seems to have been a new ceremony. An annual purification of the sanctuary may be intended.

Verses 18-20. In the first month, &c., thou shalt take a young bullock — These words are directed to the prince, who is commanded, on the first day of the new year, (which, according to the ecclesiastical computation, began with the month Nisan, and answers to our 10th of March: see Exodus 12:2,) to provide a bullock for a burnt-offering to cleanse the temple from any defilement it might have contracted, by the people’s offering their sacrifices, or coming into any of the courts belonging to it, while they were under any legal pollution. And the priest shall take of the blood, &c. — The office of the priest is here distinguished from that of the prince: the prince was to provide the sacrifices, and the priest to offer them. So shalt thou do the seventh day for every one that erreth — For all the errors of all the house of Israel through ignorance. There were particular sacrifices appointed for sins of ignorance, whether of private persons or of the whole congregation, Leviticus 4:13. So shall ye reconcile the house — Cleanse it from any pollution it may have contracted through the ignorance of any of the common people.

Verse 18. Thou shalt take a young bullock without blemish, and cleanse the sanctuary. In the ancient tabernacle all the vessels were touched with blood, to purify and consecrate them to sacred purposes. In like manner Christ sanctifies his people, by washing them from their sins in his own blood.

18-20. Here are given specific directions for these offerings at the great feast. Twice in the year, on the first of Abib (verse 18), and on the seventh of the same month, or, with LXX., on the first of the seventh month (verse 20, compare 43:20; Leviticus 16:16-18), an atonement for the sanctuary must be made by the offering of a young bullock, whose blood must be applied to the doorposts (Ezekiel 41:21), and the corners of “the ledge of the altar” (verse 19; 43:20), and to the posts of the gateway of the inner court. (Compare Exodus 12:3-6; Leviticus 16:11-16; Leviticus 23:27.) This was to make “atonement for the house” (R.V., verse 20) with special reference to ceremonial impurity or uncleanness contracted through the accidental mistake or ignorance of some worshiper or administrator. (Compare Leviticus 4.)

Verses 18-20. In the first month, &c., thou shalt take a young bullock — These words are directed to the prince, who is commanded, on the first day of the new year, (which, according to the ecclesiastical computation, began with the month Nisan, and answers to our 10th of March: see Exodus 12:2,) to provide a bullock for a burnt-offering to cleanse the temple from any defilement it might have contracted, by the people’s offering their sacrifices, or coming into any of the courts belonging to it, while they were under any legal pollution. And the priest shall take of the blood, &c. — The office of the priest is here distinguished from that of the prince: the prince was to provide the sacrifices, and the priest to offer them. So shalt thou do the seventh day for every one that erreth — For all the errors of all the house of Israel through ignorance. There were particular sacrifices appointed for sins of ignorance, whether of private persons or of the whole congregation, Leviticus 4:13. So shall ye reconcile the house — Cleanse it from any pollution it may have contracted through the ignorance of any of the common people.

18-20. Here are given specific directions for these offerings at the great feast. Twice in the year, on the first of Abib (verse 18), and on the seventh of the same month, or, with LXX., on the first of the seventh month (verse 20, compare 43:20; Leviticus 16:16-18), an atonement for the sanctuary must be made by the offering of a young bullock, whose blood must be applied to the doorposts (Ezekiel 41:21), and the corners of “the ledge of the altar” (verse 19; 43:20), and to the posts of the gateway of the inner court. (Compare Exodus 12:3-6; Leviticus 16:11-16; Leviticus 23:27.) This was to make “atonement for the house” (R.V., verse 20) with special reference to ceremonial impurity or uncleanness contracted through the accidental mistake or ignorance of some worshiper or administrator. (Compare Leviticus 4.)

V. 20. For every one that erreth-For all the errors of all the house of Israel, through ignorance. For him that is simple-That is half-witted, or a fool. Reconcile-Cleanse, as ver. 18, which legally was defiled by those errors done in the city, or courts of the house, whither these persons might come.

Verse 20. For him that is simple] That wants understanding to conduct himself properly.

Verses 18-20. In the first month, &c., thou shalt take a young bullock — These words are directed to the prince, who is commanded, on the first day of the new year, (which, according to the ecclesiastical computation, began with the month Nisan, and answers to our 10th of March: see Exodus 12:2,) to provide a bullock for a burnt-offering to cleanse the temple from any defilement it might have contracted, by the people’s offering their sacrifices, or coming into any of the courts belonging to it, while they were under any legal pollution. And the priest shall take of the blood, &c. — The office of the priest is here distinguished from that of the prince: the prince was to provide the sacrifices, and the priest to offer them. So shalt thou do the seventh day for every one that erreth — For all the errors of all the house of Israel through ignorance. There were particular sacrifices appointed for sins of ignorance, whether of private persons or of the whole congregation, Leviticus 4:13. So shall ye reconcile the house — Cleanse it from any pollution it may have contracted through the ignorance of any of the common people.

18-20. Here are given specific directions for these offerings at the great feast. Twice in the year, on the first of Abib (verse 18), and on the seventh of the same month, or, with LXX., on the first of the seventh month (verse 20, compare 43:20; Leviticus 16:16-18), an atonement for the sanctuary must be made by the offering of a young bullock, whose blood must be applied to the doorposts (Ezekiel 41:21), and the corners of “the ledge of the altar” (verse 19; 43:20), and to the posts of the gateway of the inner court. (Compare Exodus 12:3-6; Leviticus 16:11-16; Leviticus 23:27.) This was to make “atonement for the house” (R.V., verse 20) with special reference to ceremonial impurity or uncleanness contracted through the accidental mistake or ignorance of some worshiper or administrator. (Compare Leviticus 4.)

V. 21. In the first month-Nisan, which is part of March, and part of April with us.

21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (verse 21) and the prince “shall provide” (verses 22, 23; compare verse 17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (verse 25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.)

V. 22. Upon that day-Upon the fourteenth day, on which the passover was slain.

21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (verse 21) and the prince “shall provide” (verses 22, 23; compare verse 17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (verse 25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.)

21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (verse 21) and the prince “shall provide” (verses 22, 23; compare verse 17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (verse 25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.)

V. 24. An hin-This was about one gallon and three quarters of a pint.

21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (verse 21) and the prince “shall provide” (verses 22, 23; compare verse 17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (verse 25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.)

V. 25. In the seventh month-According to their ecclesiastical account, which is Tisri, and answers to part of our August and September. In the fifteenth day-On that day the feast of tabernacles began, and continued seven days. He-The prince. In the feast of the seven days-Hence we also may learn the necessity of frequently repeating the same religious exercises. Indeed the sacrifice of atonement was offered once for all. But the sacrifice of acknowledgement, that of a broken heart, that of a thankful heart, must be offered every day. And these spiritual sacrifices are always acceptable to God through Christ Jesus.

Verse 25. In the seventh month] He shall do at the feast of tabernacles the same things that he was desired to do on the passover. The prince should offer the same number of victims, of the same quality, and with the same ceremonies, as during the above seven days. The offerings were, sin-offerings, burnt-offerings, and peace-offerings.

EZEKIEL

Verse 25. In the seventh month — According to their ecclesiastical account, which is Tisri, and answers to part of our August and September. In the fifteenth day, &c., shall he do the like — Namely, the prince. On that day the feast of tabernacles began, and continued seven days. Here we see the deficiency of the legal sacrifices for sin; they were often repeated, not only every year, but every feast, and every day of the feast, because they could not make the comers thereunto perfect. Hence we may also learn the necessity of frequently repeating the same religious exercises. Indeed, the sacrifice of atonement was offered once for all; but the sacrifice of acknowledgment, that of a broken heart, that of a thankful heart, must be offered every day. And these spiritual sacrifices are always acceptable to God through Christ Jesus.

21-25. It is commanded that on the fourteenth day of Abib (compare Exodus 12:6) the passover shall be celebrated (verse 21) and the prince “shall provide” (verses 22, 23; compare verse 17) the sin offering and burnt offering. While the Levitical law required only two bullocks, one ram, and seven lambs as the daily offering, this most holy symbolic legislation requires seven bullocks and seven rams, and considerably more flour and oil. In the feast of tabernacles (verse 25; compare Leviticus 23:33, etc.; Numbers 29:13, etc.) he shall offer the same sacrifices as in the passover feast. This divergence from the Levitical legislation is either because the Levitical law, as we now possess it, represents a later and more complex ceremonial than that of Ezekiel, or because there was a symbolic meaning, and therefore spiritual instruction, in these deviations from a well-known and ancient law. That every one of these ceremonial observances pictured visibly some spiritual lesson no one doubts; but just what lesson each sacrifice and offering taught we are not able to tell. (Yet compare notes Ezekiel 43:10-12.)