Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 45
The EXPOSITION continued upon the Remaining Chapters of EZEKIEL. CHAP. XLV.
Verſ. 1, 2, 3, 4, 5, 6.
1. Moreover, when ye ſhall divide by lot the land for inheritance, ye ſhall offer an oblation unto the Lord, an holy portion of the land; the length ſhall be the length of five and twenty thouſand reeds, and the breadth ſhall be ten thouſand: this ſhall be holy in all the borders thereof round about.
2. Of this there ſhall be for the Sanctuary five hundred in length, with five hundred in breadth, 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, and the Moſt Holy place.
4. The holy portion of the land ſhall be for the Prieſts, the Miniſters of the Sanctuary, which ſhall come near to miniſter unto the Lord, 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 agatnſt the oblation of the holy portion: it ſhall be for the whole houſe of Iſrael.
HAving laid down the Platform, and Meaſures of the Temple he comes now to the diviſion, and meaſureings of the Land. Wherein things are dark, difficult, and deep, not to be attempted by humane ſtrength, but by the help of Chriſt's Spirit, which maketh dark things light, difficult things eaſie, and ſounds the greateſt depths.
In this Chapter are two principal parts,
1. The Partition of the Land, which is in the 8. firſt verſes.
2. Ordinances Political, and Eccleſiaſtical, to the end of the Chapt. from the 8. verſe.
For the Firſt; the diviſion of the Land is fourfold.
1. A Portion for the Sanctuary, and the Prieſts, in the 4. firſt verſes.
2. A Portion for the Levites, verſ. 5.
3. A Portion for the City, or People, verſ. 6.
4. A Portion for the Prince, verſ. 7, 8.
For the Second, The Political Ordinances which concern the Prince, are from the 9. verſe to the 13.
The Eccleſiaſtical, which concern the People, the Prince, and the Prieſts; are from the 13. to the end of the Chapter.
There was a diſtinction of the Land of Canaan in Moſes, and Joſhuah's days, Num. 34. & 35. Chap. Joſh. 13, 14, 15, 16, 17, 18, 19, 20. & 21. Chap. But this diviſion differs much from the ſame, And when the Jews return'd from Babylon, there was no ſuch diviſion made of the land. Had it been, Ezra or Nehemiah would have made mention thereof. This diviſion therefore, is not to be underſtood litterally, but ſpiritually; and the compleating thereof to be look'd for in the Church of Chriſt, not in the Jewiſh State, or Temple. Here then ſeems to be a ſpiritual lotting, and bringing men out of Judaiſme, and Heatheniſme, into the Kingdome of Chriſt, and fellowſhip of the Goſpel.
Theſe words, When ye ſhall divide by lot, the land for inheritance, are thus in the Hebrew, When ye ſhall make the land to fall into inheritance; that is, when ye ſhall make the lot to fall upon the land, to divide it into inheritances. He alludes herein to the antient diviſion of the land by lot. That which is by lot, is free; when the lot fell upon Matthias it was free, and declared whom God had choſen, Act. 1.24, 26.
The work of grace, and bringing of men into the Church, is free; nothing in man, or from man, procures it, 2 Pet. 1.1. To them who have obtained like precious faith with us. The word for obtain, is foreign, which notes, Aliquid ſine debito cuipiam obveniens; That which comes freely to a man, that which, being no debt, nor deſert, is lotted out to a man; as, God gives faith to whom he pleaſes: We have nothing diſpoſes us for grace, or intitles us to any heavenly inheritance. Col. 1.12. It's the Father who makes us meet to be partakers of the inheritance of the Saints in light. He regenerates, adopts, and ſanctifies, and ſo makes us meet for ſpirtual, enjoyments and priviledges, and then lots them out for us, and us for himſelf; ſo that true believers are God's lot, portion, and inheritance.
Ye ſhall offer an oblation unto the Lord, an holy portion of the land.
The Hebrew is, Ye ſhall Elevate an Elevation unto the Lord; that is, conſecrate, or dedicate a portion of the land unto the Lord, that it may be holy. This portion of land was large, five and twenty thouſand reeds in length: not ſo many Cubits, as ſome would have it; For the meaſuring was by a reed of ſix Cubits, Chap. 40.5. And ten thouſand reeds in breadth: And of theſe, five hundred in length, and five hundred in breadth, were for the Sanctuary, with fifty Cubits round for the Suburbs thereof. This holy portion of land, as it was for the Sanctuary, ſo for the Prieſts, and their houſes; the Levites, and their Chambers.
Here the firſt care is for the houſe-ſervice, and ſervants of the Lord. It's the duty of Chriſtians to promote the worſhip of God in the firſt place, and to provide for thoſe are officers in his houſe, who are not to be non-reſident, but to live in the houſes near to their charge.
Some Expoſitors, as Junius, and Polanus, inform us, that a new form, and ſtate of the Church is here repreſented unto us, viz. the abrogation of the Jewiſh, and bringing in of the Chriſtian; which was done by Chriſt, and his Apoſtles.
By the portion of land, the holineſs, and amplitude of it; we may underſtand the Church under the Goſpel, with the holineſs, and largeneſs thereof.
1. The Church is holy, and an holy Offering unto God, Ye ſhall offer an oblation unto the Lord. Sanctitatem de terra, Holineſs from the earth, that it ſeparate from the ſame; or, Holineſs of earth, that is, holy earth. Such is the Church, holineſs from the earth, or holy earth, Epheſ. 5.27. It's the moſt glorious, and pure part of the world, it conſiſts of thoſe are virgins redeemed from the earth, whoſe mouths are guileleſs, and perſons faultleſs, before the Throne of God, Rev. 14.4, 5.
2. The largeneſs of it; under Chriſt the Church is greatly inlarged, and extends to all parts. The Theſſalonians faith ſpread far, 1 Epiſt. 1.8. And Paul ſaith, That in every place they called upon the name of Jeſus Chriſt, 1 Cor. 1 2. Peter brings Pontus, Galatia, Cappadocia, Aſia, and Bythinia, within the bounds of the Church, 1 Pet. 1.1. Not onelyonly Aſia, Europe and Africa, but even America, hath Sanctitatem de terra, ſome holy ones to be an Offering to the Lord: Rev. 7 9. there were ſome out of all Nations.
We may alſo here Obſerve,
That in the Church of Chriſt, there is proviſion, and protection for his.
There is a portion for the Prieſts, poſſeſſions for the Levites, and the whole houſe of Iſrael; there be portions of land for them▪ with Houſes, Chambers, and a City. Thoſe who come to Sion ſhall not be deſtitute, but meet with maintenance, and ſafety. Jer. 31.12. They ſhall come, and ſing in the height of Sion, and ſhall flow together to the goodneſs of the Lord. He will be their ſhepheard, and provide for them wheat, wine, and oyle; that is, bread, and water of life, with the comforts of the Spirit, and make their ſouls as a watered garden; green, and growing; fat, and flouriſhing; fruitful, and very fruiful; and being in that condition, he will defend them from wild beaſts, and ſpoyl of any: they are his garden incloſed, and fenced about with his power, ſee Ezek. 34.26, 27, 28.
Again Obſerve,
The true Church-ſtate takes not away propriety, neither conſiſts of levelling principles; it preſerves mens rights, and the different degrees, and orders that are ſet amongſt men.
Here was a portion of land for the Prieſts, a portion for the Levites, and a portion for the Citizens, the one might not ſeize upon the others: here be diſtinct orders of Men▪ Prieſts, Levites, People, and Prince. The order of the Goſpel is to preſerve order, not to bring in confuſion, or levelling, Act. 5.4. Chap. 28.30. Philem. 1.8. 1 Cor. 12.28, 29, 30. 1 Tim. 2.2. 1 Pet. 2.13, 14.
Verſ. 6. And ye ſhall appoint the poſſeſsion of the City.
Proviſion being made for the Church, and theſe ſerved in it; the next care here is for the People, they muſt have their portion, and poſſeſſion: The Lord's goodneſs extends to them, as well as thoſe are neareſt to him in office.
Verſ. 7, 8.
7. And a portion ſhall be for the people on the one ſide, and on the other ſide of the oblation of the holy portion, and of the poſſeſsion of the City, before the oblation of the holy portion; and before the poſſeſsion of the City front the Weſt-ſide Weſtward, and from the East-ſide Eaſtward, and the length ſhall be 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 Prince ſhall no more oppreſſe my people, and the reſt of the land ſhall they give to the houſe of Iſrael, according to their Tribes.
THe Prince was to have a portion as well as the reſt, and it was to be on both ſides, on the Weſt-ſide, and on the Eaſt-ſide; it was to compaſs in the other portions, intimating to us thereby, that the Prince, and his eſtate, ſhould be for the preſervation of the whole. A Prince is to be Reipulicae defenſor, & murus, The Defendor, and bulwark of the Common-wealth; himſelf, and his eſtate, ſhould rather ſuffer then it.
Who this Prince was is doubted; for, after their return from Babylon, they had neither Kings, nor Princes. Zerubbabel was Governour of Judah, not King, or Prince, Hagg. 2.21. Some make him to be the High-prieſt, and the 17. ver. induceth to believe ſo▪ for it ſaith, It ſhall be the Princes part to offer 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-offering, to make reconciliation for the houſe of Iſrael. To ſacrifice was Prieſt-work, not Prince-work; Civil Princes might not ſacrifice; had they had them. In the time of the Macchabees, they had High-prieſts, who were over them both in Church, and State-affairs, and theſe here it's conceiv'd are honour'd with the Title of Prince. But it's queſtionable, whether the High-prieſt be the Prince here ſpoken of, becauſe in Chap. 46.2. the Prince there is diſtinguiſhed from the Prieſt. It is better to underſtand it of Chriſt, who was the great High-Prieſt, Heb. 4.14. And Prince of the Kings of the earth, Rev. 1.5. Rabbi David, in his commentary upon this place ſaith, that the Hebrews interpret this Prince to be the Meſsiah; ſo doth Jerom, and ſome late Expoſitors: And Chap. 34.24. God had promiſed the Jews, that his ſervant David ſhould be a Prince among them, that was Meſsiah.
This inſinuates thus much unto us, that the Church is Chriſt's portion, and Chriſt the Protector of it. His poſſeſſion lieth in the land of Iſrael: the Saints, the true Iſraelites, are his portion, his poſſeſſion; he is on the one ſide, and on the other of them, even from Weſt to Eaſt: He reigns, and is round about the Church, he compaſſes it with his favour, and his power. New Jeruſalem had a wall about it, Rev. 21.17. Chriſt the Prince he is the wall to the whole Church, and all he parts of it; to Apoſtles▪ Paſtors, and People: Not Peter, Popes, or Prieſts, are Protectours thereof.
My Prince ſhall no more oppreſs my people.
Theſe Princes (whether, thoſe be chief in the Church of Chriſt, or thoſe be chi…f in the Civil State) they ſhall not be covetous, and oppreſs the people. This was too common before the Captivity, as appears, Mic. 3.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Zeph. 3.3. Amos. 4.1. Jerem. 6.13. Ezek. 1.22, 23, 24, 25, 26, 27, 28. And after the Captivity, the Nobles, and Rulers exacted upon their brethren, and oppreſs'd them, Nehem. 5.7, 8. But there muſt be a time for fulfilling this truth, that Princes ſhall no more oppreſs the people. Hitherto it can hardly be made out, that ever there were ſuch Princes, or times, wherein the people were not oppreſſed. But ſuch are promiſed, as ſhall be far from oppreſſion, as ſhall not take away, but give unto, the houſe of Iſrael according to her Tribes. The houſe of Iſrael is the whole Church of Chriſt, and the Tribes thereof are the particular Churches therein; and thoſe Princes are the Lord's (for he ſaith my Princes) ſhall give unto Him their Titles, Rights, and Priviledges; they ſhall acknowledge the Lord Chriſt to be Prince, and ſubmit unto him, Rev. 21.24.
Verſ. 9, 10, 11, 12.
9. Thus ſaith the Lord God, Let it ſuffice you, O Princes of Iſrael: remove violence and ſpoyl, and execute judgment and juſtice, and take away the exactions from my people, ſaith the Lord.
10. Ye ſhall have juſt ballances, 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 an Homer, and an Ephah the tenth part of an Homer: the meaſure thereof ſhall be after the Homer.
12. And the Shekel ſhall be twenty Gerahs, twenty Shekels, and twenty Shekels, fifteen Shekels ſhall be the Maneh.
THeſe verſes contain Political Ordinances, which are for juſt, and righteous proceedings between Prince and people, and people amongſt themſelves.
Verſ. Let it ſuffice you, O Prince of Iſrael.
Ye have been long given to covetous practiſes, and thereby increaſed your revenues to the prejudice of others; but now let what is paſt ſuffice you, let there be no more ſuch doings amongſt you: The Political Eſtate muſt be reform'd, and with you Princes the reformation muſt begin. The Princes of Iſrael were very covetous, Iſa. 1.23. Thy Princes are rebelli…us, and companions of thieves, every one loveth gifts, and followeth after rewards. They were no better then thieves, robbing the people, perverting all juſtice through their covetouſneſs. This God complain'd of them, and minds them of it here, ſaying, Let it ſuffice; or, thus the words may be taken, Be content with the revenues, legal tributes, and cuſtomes; thirſt after no more, reſt ſatisfied with what you have, and covet no more; let the portion you have pleaſe you.
Remove violence and ſpoil.
When Princes uſe violence to fetch in their Revenues, Taxes, Cuſtomes, and to ſatisfie their deſires, ſpoyl follows upon it; men ſuffer in their eſtates by thoſe who are imploy'd by them, and, oft are undone. Naboth loſes his Vineyard, and life too, through the violence of Ahab, Jezabel, and the inſtruments they ſet on work; but in this new Political eſtate it muſt be otherwiſe, Iſa. 60.18. Violence ſhall no more be heard in thy land; waſting, nor deſtruction within thy borders.
Execute judgment and juſtice.
Princes and Magiſtrates are God's deputies, they ought to be like unto him, and to act for him; they ſhould be men of knowledge, able to judge in controverſies, to diſcern where the right lies, Deut. 1.16, 17. And men of courage to rule for God, executing judgment, and juſtice impartially. As David did, 2 Sam 8.15. He raigned over all Iſrael, and executed judgment, and juſtice, unto all his people, and this was one of his laſt words, He that ruleth over men muſt be juſt, ruling in the fear of God, 2 Sam. 23.3. And when men rule ſo, there will be no place for injuſtice, and oppreſſion. Such we have warrant to expect; for the Lord hath ſaid, I will make thine officers peace, and thine exactors righteouſneſs, Iſa. 60.17.
Take away the exactions from my people.
The Vulgar reads the words, Separate confinia vestra à populo meo, Separate your confines from my people. When Princes, and great men have fields, and inheritances lying near to their inferiors grounds, as Ahabs did to Naboths, they covet the ſame, and find out ways to get the ſame, and in time eat up their poſſeſſions; therefore, to prevent this, the Lord calls upon them to ſeparate their borders from their neighbours. Junius, and Polanus, read the words, Tollite depaſtiones veſtras. They force men out of their houſes, and inheritances; as it is Mic. 2.2. They covet fields, and take them by violence; and houſes, and take them away: So they oppreſs a man, and his houſe; even a man, and his heritage: Theſe were exactions as we read it. And of the great ones exactions, you may ſee 2 King. 15.20. Ch. 23.35. ſometimes under pretence of law, and neceſſity, they did exact of the people. But theſe muſt ceaſe, and when the new heavens, and new earth come, there ſhall righteouſneſs be in them, no exaction, or oppreſſion, 2 Pet. 3.13.
Verſ. 10. Ye ſhall have juſt ballances.
In this, and the other two verſes, Ordinances are given out, about Weights, Meaſures, and Money.
1. Concerning Weights, the ballances muſt be juſt: In former days they did pervert, or falſifie the ballances, by deceit, Amos 8.5. Which was abomination to the Lord, Prov. 20.10. There was a law in Deut. againſt the ſame, Chap. 25.13, 14, 15. it was againſt diverſe weights, and diverſe meaſures, tying them to one, and that perfect, and juſt; ſo here juſt ballances are required; God wou… have the people juſt, and equal in their dealings, not defrauding one another.
A just Ephah, and a juſt Bath, &c.
The Meaſures of the Hebrews were of dry, & liquid things, both which are here mention'd. To begin with the Homer, which was the greateſt meaſure they had, and ſignifies an Heap it held ſo much. Some make the quantity to be what a Camel, or an Aſſe could bear, and carry. The Homer is the ſame with that meaſure call'd Cor, or Corus, as the 14. verſe ſhews; each of them containing ten Baths, or ten Ephahs. A-lapide makes the Bath, and Ephah, to contain three Buſhels a piece, and ſo the Homer to be thirty Buſhels: But if we make M…dius to be but half a Buſhel, then the Ephah, and Bath, contain one Buſhel and an half a piece; and the Homer fifteen. But Ainſworsh upon Levit. 27.16. makes the Homer to be ten Ephahs, that is, ten Buſhels; ſo that the Ephah, and the Bath, held the meaſure of a Buſhel.
The Ephah was a meaſure for dry things Wheat, Barley, Meal, Flower, 1 Sam. 17.17. Judg. 6.19. Num, 5.15. And it was the common-meaſure, & reliquarum omnium menſurarum, quaſi fundamentum.
There is a ſeeming contradiction, between what you have in Exod. 16.36. where it's written, An Omer is the tenth part of an Ephah; and what you have here in Ezek. who ſaith, An Ephah is the tenth part of an Homer. For anſwer; Know, the words Omer, and Homer, in the Hebrew differ: The firſt, is foreign, Omer with Ain, which ſignifies an Handful, Levit. 23.10. Ye ſhall bring a ſheafe of the firſt fruits. The Hebrew is an handful, an Omer. It's conceiv'd the wheat beaten out of that ſheafe did fill the Omer, which contain'd above a pottle, about five points; and ſo was the tenth part of an Ephah, which contain'd of our Engliſh-meaſure ſeven gallons, and an half, which makes our Buſhel.
The ſecond word, Homer, is written with foreign Cheth, and is that great-meaſure containing ten Ephahs, of which is ſpoken.
The meaſure call'd a … was of liquid things, and contain'd as much as the Ephah, ſeven gallons, and an half, the tenth part of an Homer; Wine, and Oyl were uſually meaſured by it, as 2 Chron. 2.10. & Ezra 7.22. In Iſa. 5.10. we find theſe words, Ten acres of vineyard ſhall yield one Bath. God would ſo blaſt their vines, that ten acres planted with vines ſhould not yield ten gallons, they ſhould fill but one Bath; and the ſeed of an Homer, that is, ten Buſhels, ſhould yield an Ephah, that is, one Buſhel. Here the Bath is the meaſure of Wine, and the Ephah the meaſure of Corn.
And the Shekel ſhall be twenty Gerahs.
Having ſpoken of the meaſures, he proceeds to the Money, that it might be of a juſt value. The Shekel muſt be twenty Gerahs; a Gerah was to weigh ſixteen Barley-corns, ſo that twenty Gerahs amounted unto three hundred and twenty barley corns, and ſo much the Shekel was to weigh; of it was ſpoken Chap. 4. v. 10. & 8.60. Shekels made the Maneh, or pound. Some pieces of their money were twenty Shekels, ſome twenty five, ſome fifteen, and theſe together made their Maneh.
Firſt, Obſerve,
Princes, and Magiſtrates commonly are covetous, and cruel.
The Princes of Iſrael uſed violence, and ſpoil; they exacted upon the people. Zeph. 3.3. Jeruſalem's Princes were roaring lyons, her Judges evening wolves, they were greedy of the prey. Nero was a lyon to the people of God, 2 Tim. 4.17. Nebuchadnezzar was both a lyon, a bear, and a dragon, Jerem. 51.34. ſaith Jeruſalem, He hath devoured me, he hath cruſhed me, he hath made me an empty veſſel, he hath ſwallowed me up like a dragon, he filled his belly with my delicates, he hath caſt me out. His belly was ſo bigg, his deſires ſo inlarged, that he eat up Citties, Kingdomes, and Nations.— As it was ſaid of Pompey, Noſtra miſeria, tu es Magnus; ſo of moſt Princes in the world may the peo…le ſay, By our miſeries ye are become great.
Secondly, Obſerve,
Chriſtianity doth not overthrow, but eſtabliſh Magistracy.
The Lord here ſpeaking what reformation ſhould be under the Meſſiah, doth not take Magiſtrates away, but corrects their exorbitances, ſaying Remove violence, and ſpoyle, take away exactions. He abridges them not of juſt power, but decrys their Tyranny; Paul approov's of Magiſtrates, Rom. 13. & 1 Tim. 2.1, 2. and tells us, They are the Miniſters of God for good, they are appointed for publique good, to be a terrour to the wicked, a ſhield to the godly, a husband to the widow, a father to the orphan, a patron to the poor, and a refuge to the oppreſſed. Such Magiſtrates we expect, and pray for.
Thirdly, Obſerve,
The great thing required of them, is to do juſtice, execute judgment and juſtice, do wrong to none, neither ſuffer wrong to be done.
They ſhould ſee, there be no falſe weights, meaſures, or monies, to deceive the people withal. Magiſtrates are in God's ſtead, and they ſhould be righteous as God is; He rules ſo, that he makes appeal to his people, ſaying, What have I done to thee, wherewith have I wearied thee, teſtifie againſt me, Mic. 6.3. So did Samuel, Behold! here I am witneſs againſt me, before the Lord, and before his Anointed, Whoſe oxe have I taken? or whoſe aſſe have I taken? or whom have I defrauded? whom have I oppreſſed! or of whoſe hand have I received any bribe, to blind mine eyes therewith, and I will reſtore it, 1 Sam. 12.4. Here was a righteous judge, a man of integrity. Such an one was Nehemiah, Chap. 5.14, 15. When Magiſtrates are righteous, and do righteous things; reſpecting every mans cauſe, and no mans perſon: they are the glory of heaven, the ornament of the earth, the joy of the juſt, the deſire of all, and bleſſed themſelves, Pſal. 106.3.
Fourthly, Obſerve.
Princes are not to rule by prerogative in an arbitrary way, but they themſelves are tyed to the laws of God, and bound up by them.
The Lord, who is the great law-giver, ſaith, Let it ſuffice you, O Princes of Iſrael, remove violence, &c. He gives them Laws here, and his Word; which are binding, and ought not to depart from them. If they proceed by their own wills, and luſts, they become Tyrants, and ſhall have their reward, Pſal. 55.22. Prov. 28.17. & 14.11. Job. 18.15. Therefore Kings are commanded to be wiſe, Judges to be inſtructed, to ſerve the Lord, kiſs the ſon, Pſal. 2.10, 11, 12. and to keep to the law of God, Deut. 17.18.
Verſ. 13, 14, 15, 16, 17.
13. This is the oblation that ye ſhall offer, the ſixt part of an Ephah of an Homer of wheat, and ye ſhall give the ſixt part of an Ephah of an Homer of barley.
14. Concerning the ordinance of oyle, the Bath of oyle, ye ſhall offer the tenth part of a Bath, out of the Cor, which is an Homer of ten Baths, for ten Baths are an 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 reconciliations for them, ſaith the Lord God.
16. All the people of the land ſhall give this oblation for the Prince in Iſrael.
17. And it ſhall be the Princes part to give Burnt-offerings, and Meat-offerings, and Drink-offerings, in the Feaſts, and in the New-moons, and in the Sabbaths, in all ſolemnitie 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.
THe Political Ordinances being declared, now he comes to the Eccleſiaſtical, wikh concern Sacrifices, and Oblations. Of the Homer, Ephah, and Bath, hath been ſpoken in the former verſes. The Cor is the ſame meaſure for quantity with the Homer.
1. Here is laid down the things to be offered, Wheat, Barley, Oyle, a Lamb, and other offerings.
2. The proportion of the dry, and liquid things, the ſixt part of an Ephah of Wheat, and Barley, and the tenth part of a Bath of Oyle, and ſo of the Lambs, one out of two hundred, and ſo of other cattle; and theſe muſt not be poor lean ones, but ſuch as came from the fat paſtures of Iſrael, and might be fit for offering up to God. The ſixtieth part of dry things, the hundredth of liquids, and two hundredth of cattle, were to be given.
3. The perſons who were to give them, and that is, All the people, verſ. 16. The Hebrew is, All the people of the land ſhall be in that Oblation to the Prince in Iſrael. And then the perſon who is to offer them, verſ. 17. and that is the Prince, or High-prieſt.
By the Wheat, Barley, Oyle, and Lambs, the Oblations, Offerings to be given to the Prince in Iſrael, are intended the ſpiritual Sacrifices, which the Saints under the Goſpel do give to Chriſt, 1 Pet. 2.5. Rev. 5.8, 9, 10. Chap. 7.10. Chap. 14.3. Heb. 13.10. Chap. 8.3. Rom. 12.1. Chap. 15.16. The perſons, prayers, and prayſes of the Saints, are to be given up to Chriſt, and by him to the Father.
It is a diſpute amongſt Expoſitors, who is meant by Prince; ſome would have it the Secular, or Civil Prince; ſome the High-prieſt, becauſe of his offering Sacrifices, the Jews are here at a ſtand, not knowing which to determine. But OEcolampadius points out very reſolutely who it is, ſaying, Nos de rege Meſſia, qui idem eſt ſummus Sacerdos non dico arbitramur, ſed ſcimus, intelligendum: nam penes, inquit, Principem erit, non penes ſacerdotem. He underſtands it of the Meſſiah, he was both a Prince, and High-prieſt; not a common Prince, for he would not be made King by men, Joh. 6.15. Not a Levitical High-prieſt, after the order of Aaron; but an extraordinary one, after the order of Melchizedeck, Heb. 7.11, 12, 13. And of another tribe then Aaron was viz. the tribe of Judah, verſ. 14. which imported that Chriſt ſhould put down Levitical worſhip, and ſet up another way of worſhip in the place thereof, which was prefigured in this Viſion of Ezekiel.
All the Oblations here, and Sacrifices, were types of Chriſt. The Wheat, the Barley, the Oyle, the Lamb, the Sin-offering, the Meat-offering, the Burnt-offering, and the Peace-offering, all repreſented Chriſt, and were fulfilled in him. He was the expiatory ſacrifice, and purg'd away our ſins, Heb. 1.3. He was the Propitiatory ſacrifice, and made the attonement for us, Rom. 3.25. & 5.11. He was the Pacificatory ſacrifice, he made peace between us, and God, Rom. 5.10. Col. 1.20. He is the Euchariſtical ſacrifice, or Thank-offering, he gave thanks to God for his favour, mercy, and goodneſs to us, Mat. 11.25. Joh. 11.41. He had the virtue of all the ſacrifices in him, and far more. Heb. 9.23. the words foreign, Better ſacrifices, are ſpoken of Chriſt. He was the one, and onelyonly Sacrifice, and once offered, Heb. 10.12. Chap. 7.27. and yet was ſacrifices, becauſe they all ſignified him, and he had the ſtrength, worth and benefit of them all in himſelf; yea, he was better ſacrifices then they all: for they were imperfect for a ſeaſon, and of little efficacy, but Chriſt was a perfect Sacrifice for ever, and moſt efficacious, Heb. 9.11, 12, 13, 14. Chap. 10.12. He hath made reconciliation for the houſe of Iſrael, and maintains it; for he appears in the preſence of God for us, Heb. 9.24. And lives for ever to make interceſſion for us, Heb. 7.25. He doth that always which the Prieſts did in the Feaſts, New-moons, Sabbaths, and Solemnities; the virtue of this ſacrifice is ever uſeful.
Verſ. 18, 19, 20.
18. Thus ſaith the Lord God, In the firſt month, the fi…ſt day of the month, thou ſhalt take a young Bullock without blemiſh, and cleanſe the Sanctuary.
19. And the Priest ſhall take of the blood of the Sin-offering, and put it upon the poſts of the houſe, and upon the four corners of the ſettle of the Altar, and upon the poſts of the gate of the inner Court.
20. And ſo thou ſhalt do the ſeventh day of the month, for every one that erreth, and for him that is ſimple: ſo ſhall ye reconcile the houſe.
HEre we have an ordinance for cleanſing the Sanctuary, much like that ordinance in the 43. Chap. for cleanſing the Altar of Burnt-offerings. There was no ſu…h …rdinance among the Moſaicals, as Jerome, Sanctius, and others obſerve. This was a new ordinance which the Levitical-law knew not, and ſpeaks out the newneſs of all under the Goſpel, the cleanſing of the Church by the bloud of Chriſt, who in due ſeaſon, being without ſin, was made ſin for us, 2 Cor. 5 21. And by his bloud waſh'd away the ſins of his, Rev. 1.5. Heb. 13.11. and … it made way for entring into the Holieſt, Heb. 10 19. And whereas the poſts of the houſe, and poſts of the gate, and four corners of the ſettle of the Altar, were all ſprinkled with bloud; It tells us that all, great, or ſmall, whenceſoever they come, from Eaſt, Weſt, North, or South, cannot be cleanſed, or ſaved, but by bloud, even the bloud of Chriſt, Heb. 9.22, 23. It's nothing in man, or from man himſelf; not his righteouſneſs, free-will, or ſufferings, which doth cleanſe him from his ſin; that onelyonly is from the virtue of Chriſt's bloud, 1 Joh. 1.7.
The 20. verſe leads to ſpeak of ſins of ignorance: Under the law there was a ſacrifice for the men ſin'd ignorantly, Levit. 5.17, 18. He was to bring a ram to the Prieſt, and by the ſacrificing of that, his ſin was forgiven him; and peace made. Here the ordinance differs from that. In ſtead of a Ram, muſt be a young Bullock ſacrificed; ſignifying that the bloud of Chriſt is for the erroneous, ſimple, ignorant, as well as others. When men ſin wilfu…ly, it's dangerous, Heb. 10.26, 27. But for thoſe are ſimple, and through ignorance do erre, there is a remedy provided, 1 Joh. 2.7. My little Children I write unto you that ye ſin not, (that's impoſſible they might have replyed, For in many things we ſin all, James 3.2) And if any man do ſin (that is, through weakneſs, ignorance, ſimpleneſs, ſtrength of corruption, or temptation) we have an advocate with the father Jeſus Chriſt the righteous, and he is the propitiation for our ſins. This remedy Chriſt holds out in the Goſpel to ſuch ſinners, and would have his Miniſters do the like, Gal. 6.1. If a man be overtaken in a fault▪ ye which are ſpiritual reſtore ſuch an one; bring him to Chriſt, cauſe him to look upon H…m crucified, and expiating his ſin with His own bloud, and then he will weep for his error, his ſimplicity; and ſo he is reſtor'd.
Verſ. 21, 22, 23, 24.
21. In the firſt month, in the fourteenth day of the month, ye ſhall have the paſſeover a feaſt of ſeven days, uncleavened bread ſhall be eaten.
22. And upon that day …hall the Prince prepare for himſelf, and for all the people of the land, a bullock for a Sin-offering.
23. And ſeven days of the feaſt he ſhall prepare a Burnt-offering to the Lord, ſeven Bullocks, and ſeven Rams without blemiſh daily, the ſeven days; and a Kid of the Goats daily, for a Sin-offering.
24. And he ſhall prepare a Meat-offering of an Ephah for a Bullock, and an Ephah for a Ram, and an Hin of Oyle for an Ephah.
IN theſe verſes are ordinances for keeping the Paſſover, &c. Of the Moſaical, you may ſee Exod. 12. and Levit. 23. from which, this diffe…s in many things, as Polanus notes, and preſents unto us. Chriſt our Paſſover who was ſacrificed for us, 1 Cor. 5.7. The Paſſover was In the first Month, the fourteenth day, when the Moon was at the Full, and the Sun aſcending, all things began to revive; which ſhew'd, that Chriſt was not to be ſacrificed preſently after his birth, but when the fullneſs of ceremonial light was come; and that by his death Jewiſh ſhadowes being aboliſhed, true light, life, and reviving, came into the world. The feaſt of unleavened-bread ſhew'd how we are to keep the feaſt of the Chriſtian-Paſſover, viz. not with old leaven, that is, our old corrupt hearts; neither with the leaven of malice, and wickedneſs, but with the unleavened-bread of ſincerity and truth: Men ſhould not come to his Ordinance with old, malitious, or wicked hearts, but with hearts ſincere, and true; all corrvution of nature, doctrine and manners, ſhould be purg'd out. And Chriſtians ſhould live their whole life, (noted by the ſeven dayes here) free from hypocriſie, lying, malice, and unrighteouſneſs; they ſhould ſtudy, and endeavour to be holy, as God is holy.
It's ſaid verſ. 22. that the Prince muſt prepare for himſelf, and for all the people, a Bullock for a Sin-offering. This Prince therefore ſeems not to be Chriſt, but the High-prieſt, who was ſinful, and offered firſt for himſelf, and then for the people, Heb. 7.27. Chriſt had no ſin, and ſo could not offer Sacrifice for himſelf.
For anſwer hereunto, know, that Chriſt conſidered in himſelf was an immaculate Lamb without blemiſh, 1 Pet. 1.19. An High-prieſt, holy, harmleſs, undefiled, Heb. 7.26. But conſider him as our ſurety, as head of the body, ſo he had ſin; His own ſelf did bear our ſins in his own body, 1 Pet. 2.24. He was made ſin for us; 2 Cor. 5.21. He was offered to bear the ſins of many, Heb. 9.28. The Lord laid upon him the iniquities of us all, Iſa. 53.6. And was numbred with tranſgreſſors, verſ. 12. Our ſins were imputed to him, ſo that he ſtood as a ſinner, and malefactour in our ſtead; and offered up himſelf a Sacrifice for himſelf, that is, for his body the Church. Thus nothing hinders, but by Prince here we may underſtand Chriſt.
The Burnt-offering, and Sin-offering, which were to be daily, ſet out the virtue of Chriſt's death, and interceſſion, which is not for a day, or a few years, but for ever; or they may acquaint us with the Saints their total, and conſtant dedication of themſelves unto God, and his ſervice,
An Hin of oyle.] Of the Ephah, Bath, Homer, and Cor, was ſpoken in the former part of the Chapter. An Hin was for liquid things, and contain'd as much as twelve Logs, and each Log contain'd ſix Eggs; ſo that an Hin held as much Wine, or Oyle, as ſeventy two Eggs; and according to ſome is three quarts of our Engliſh-meaſure.
Verſ. 25. In the ſeventh month, in the fifteenth day of the month, ſhall he do the like in the feaſt of the ſeven days, according to the Sin-offering, according to the Burnt-offering, and according to the Meat-offering, and according to the Oyle.
Paſſing over the feaſt of Pentecost, without any mention thereof, he comes to the feaſt of Tabernacles, which was to begin The fifteenth day of the ſeventh month, Levit. 23.34. And as it was in the feaſt of the Paſſover, ſo it muſt be here; but it was not ſo in the time of Moſes, Levit. 23.39, 40.
This feaſt of Tabernacles, or Booths, cannot be underſtood literally, for there is a Propheſie in Zach. 14.16. That thoſe left of the Nations which came againſt Jeruſalem, ſhould come to worſhip the King, the Lord of Hoſts, and to keep the feaſt of Tabernacles; which in the litteral ſenſe was peculiar to the Jews, It figures out therefore the gathering of the elect into particular Churches in this world, into which they ſhould come, and in which they ſhould have fellowſhip with the Saints, and partake of the grace of God.
By theſe feaſts, and ſacrifices alſo, we are minded of the ſpiritual joy the Saints have in their communion together under the Goſpel, and ſpiritual-ſacrifices they offer up to God by Chriſt The primitive Chriſtians continued daily with one accord in the Temple, and breaking bread from houſe to houſe, did eat their meat with gladneſs, and ſingleneſs of heart, praiſing God, Act. 2.46, 47.