Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 46
CHAP. XLVI.
Verſe 1. Thus ſaith the Lord God, The gate of the inner Court, that looketh toward the Eaſt, ſhall he ſhut the ſix working days; but on the Sabbath it ſhall be opened, and in the days of the new-moon it ſhall be opened.
2. And the Prince ſhall enter by the way of the porch of that gate without, and ſhall ſtand by the poſt of the gate; and the Prieſt ſhall prepare his burnt-offering, and his peace offering, and he ſhall worſhip at the threſhold of the gate: Then he ſhall go forth, but the gate ſhall not be ſhut untill the evening.
3. Likewiſe the people of the Land ſhall worſhip at the door of this gate before the Lord, in the Sabbaths, and in the New-Moons.
4. And the burnt-offering that the Prince ſhall offer unto the Lord in the Sabbath day, ſhall be ſix Lambs without blemiſh, and a Ram without blemiſh.
5. And the meat-offering ſhall be an Ephah for a Ram; and the meat-offering for the Lambs as he ſhall be able to give, and an hin of oyl to an Ephah.
6. And in the days of the New-Moon, it ſhall be a young Bullock without blemiſh, and ſix Lambs and a Ram, and they ſhall be without blemiſh.
7. And he ſhall prepare a meat-offering, an Ephah for a Bullock, and an Ephah for a Ram; and for the Lambs according as his hand ſhall attain unto, and an hin of oyl to an Ephah.
8. And when the Prince ſhall enter, he ſhall go in by the way of the porch of that gate, and he ſhall go forth by the way thereof.
THis fourty ſixth Chapter contains,
1. Ordinances about ſeveral gates, the Prince and Peoples going in and out by them with their Oblations and Worſhip, from the beginning to Verſe 16.
2. Certain Laws are laid down concerning the Princes gifts unto his Sons and Servants in the 16, 17, and 18 Verſes.
3. A deſcription of the Courts and places where the Prieſts and Levites were to boil and prepare the Sacrifices, from the beginning of Verſe 19. to the end of the Chapter.
The firſt Verſe ſpeaks of the Eaſt-gate in the inner Court, that was the gate next to the Temple: By this gate the glory of the Lord, came into the Temple, Chap. 43.1, 2, 4. and it was to be kept ſhut all the ſix working days, and onelyonly to be opened on Sabbaths and New-Moons. In Chap. 44. we have the reaſon why it was to be kept ſhut, ver. 2. Thus ſaith the Lord, This gate ſhall be ſhut, it ſhall not be opened, and no man ſhall enter in by it; becauſe the Lord, the God of Iſrael hath entred by it, therefore it ſhall be ſhut: That is for the Prince, &c. and here it is, The Prince ſhall enter by the way, &c.
The things here required, are not to be found in the Moſaical Law; they repreſented things under the Goſpel; that Jewiſh Worſhip ſhould go down when Chriſt appeared in the fleſh.
The ſhutting of the gate the ſix working days tells us, that on thoſe days we are to follow our callings, and earn our daily bread: Chriſtianity doth not open a door to idleneſs; We command and exhort, ſaith Paul, that with quietneſs men work and eat their own bread, 2 Theſſ. 3.12. Under Moſes God allowed them ſix days to work, Exod. 20.9. and the ſame allowance they have under the Goſpel, Luke 13.14. Some pervert Gods Order, and make all days alike, either all working days, or all Sabbaths, reſting days; but God hath diſtinguiſhed them: As there be working days wherein we muſt not reſt; ſo there be Sabbaths wherein we muſt not Work.
The opening of the gate on Sabbath days and New-Moons, ſignifies unto us, that the gate of Heaven is open unto us, when we have ſolemn and publique Meetings on the Lords day, and other ſpecial occaſions to worſhip God: When all the Diſciples were gat together to ſerve and ſeek God, then came a ſound from Heaven, and the Spirit fell upon them like fiery tongues, Acts 2. So when Peter preached unto the great multitude, the gate of Heaven was opened, and power came down from above to convert three thouſand, ver. 41. So when there was a ſolemn Meeting in the Centurions houſe, the Word being preached by Peter, the gate of Heaven was opened, and the Holy Ghoſt fell on all that heard the Word, Acts 10.44. Such times are times of grace and mercy, God opens Heaven, and gives out bleſſings.
Theſe ſix days may denote the term of mans life here, which is a time of labour and ſorrow Job 5.7. and 14.1. He tumbles, or is tumbled up and down from condition to condition, and hath no reſt; but at the end of his life Heaven gate is opened, and he hath a Sabbath, an eternal reſt, where is no labour, ſin nor ſorrowing, Heb. 4.9, 10. Then the gate of the inner Court is opened unto him, and then he ſhall ſee as he is ſeen, and know as he is known, 1 John 3.2. 1 Cor. 13.12. Here we ſee and know little, and that little darkly, as in a glaſs; but then ſhall we ſee clearly, and know perfectly the myſteries of this and other Viſions and things.
The ſecond Verſe tells us of the Prince his entring by the way of the porch, and ſtanding by the poſt of the gate; where he was to worſhip, but come into the Court he might not.
If we underſtand this of the Secular Prince, four things are here conſiderable:
1. That the Prince muſt not enter into the inner Court; he muſt not meddle with the Prieſtly Office, or things of God. Princes may not change any thing in the Worſhip of God, abrogate or inſtitute ought by their wills or power: Ʋzziah was ſmitten with the leproſie for medling, 2 Chron. 26. and Ahaz for his adding, 2 Kings 16. his altering, detracting and abrogating, 2 Chron. 28. was branded for his wickedneſs: They kept not at the poſt and threſhold of the gate, but entred into the inner Court.
2. They are to countenance and maintain the Worſhip of God: The Prince muſt ſtand at the poſt of the gate, and ſee the Prieſts do their Office. He found the Burnt, Peace, and Meat Offerings; and the Prieſts prepared them, that is, fitted them for Sacrifices. The Princes and Powers of the Chriſtian World ſhould countenance, preſerve, propagate and maintain the true VVorſhip of God in their Territories. VVhen Joaſh was made King, he had the Teſtimony given unto him, 2 Chron. 23.11. that was, the Book of the Law; And why was this given him? It was to inform Princes, that they ſhould rule according thereunto; that they ſhould countenance, preſerve, propagate, and maintain the ſame, and the VVorſhip it held forth.
3. That Princes muſt worſhip the Lord publiquely on Sabbath days, and when ſpecial occaſions are, as well as other people.
He ſhall worſhip at the threſhold of the gate:
Let Princes be never ſo great, rich, learned, wiſe, yet they muſt fall down at Gods foot-ſtool, ſerve him with fear, and kiſs the Son; they muſt obſerve the times of Gods VVorſhip, bow to him, and not leave all to their inferiors.
4. They muſt not impede the Worſhip of God: The Prince ſhall go forth, but the gate ſhall not be ſhut where he hath worſhipped, he muſt not hinder oth…rs. It was a vile practice in thoſe who ſhut up the doors of the Lords houſe, and would not let the people or Prieſts come there to worſhip, 2 Chron. 28.24. Princes ſhould ſee to it, that the door be open for publique Worſhip, not onelyonly at the appointed times, but upon ſpecial occaſions.
If we take the Prince here to be Chriſt, as Oecolampad. and Polanus do, then his coming to, and ſtanding by the poſt of the gate, his ſacrificing and worſhipping, do prefigure his coming in the fleſh, and his ſtanding at the gate of Heaven for us, offering up Prayers and Supplications for us, with ſtrong crys and tears, Heb. 5.7. Luke 22.44. and whereas it is ſaid, The Prieſts ſhall prepare his burnt-offering, and his peace-offering; this preſignified the Prieſts delivering up Chriſt to be crucified for us, Luke 24.…0. The chief Prieſt and Rulers delivered him to be condemned to death, and crucified him who was the Prince of life, Acts 3.15. yet he laid down his life freely, Joh. 10.17, 18. And for his worſhipping at the threſhold of the gate, it may point out that time when Chriſt being on the Croſs, ſaid, It is finiſhed, and ſo bowed his head, and gave up the Ghoſt, John 19.30. Now was he at the threſhold of the gate; for he ſaid to the Thief immediately before, This day ſhalt thou be with me in Paradiſe, Luke 23.43. Then his ſoul went forth of its earthly tabernacle; and ſhortly after reaſſuming that, he left the world, and went to his Father, John 16.28.
The gates ſtanding open until evening, that ſo the people might come and worſhip at the door of the gate before the Lord; this ſome interpret of the door of Mercy and Reconciliation which Chriſt hath ſet open for ſinners, during this life; and if they come not thither before death and worſhip God, then its ſhut for ever againſt them. On Sabbath days men ſhould draw near to God, ſeek Reconciliation with him; for on ſuch days the gate is wideſt open for Grace and Mercy: On the ſix days its ſhut, that is, comparatively ſhut. Chriſtians do celebrate Sabbaths and New-Moons, when they have inward ſpiritual reſt in their ſouls, through faith in Chriſt, and do receive light from him to ſee what is evil, and ſo to avoid it; and what is good, and ſo to practice it.
In Verſ. 4, 5, 6, 7. the Offerings, Oblations and Sacrifices of the Prince, for the Sabbath days and New-moons are mentioned: The Ola…, or Burnt-Offering for the Sabbath was to be ſix compleat Lambs without blemiſh, and one Ram, which differs much from the appointment in Moſes days, Numb. 28.9. then there were but two Lambs, here ſix are appointed: And ſo the Meat-Offering is larger here then there; but for the Offering in the day of the New-Moon, it was ſhort of that in Moſes time; for then two Bullocks, ſeven Lambs, and one Ram were appointed; and here one Bullock, ſix Lambs, and one Ram are nominated for the Offering; which ſhews, the Levitical VVorſhip was to be changed.
And taking the Prince for one of the Princes of the earth, it tells us, he ought to provide for the VVorſhip of God; But if we take this Prince to be Chriſt, then it imports that Chriſt hath ordained more ſpiritual, pure, and efficacious VVorſhip on Sabbaths under the Goſpel, then was under the Law, and more extenſive then was before; alſo, that Jewiſh ſhadows are fled away by the coming in of the glorious light of the Goſpel; that old things are paſt away, and all things become new, Neomen… noſtra eſt ſpiritualis, eſt novum in Chriſto ſeculum, ſaith Polanus.
Theſe Sacrifices do point out Chriſt; he was inſtar omnium; he was the Lambs, the Rams, the Bullock, the Meal, the Flowre, and the Oyl: This Prince ſacrificing of himſelf, did more by that one and once Sacrifice, then all the Sacrifices from the firſt to the laſt, Hebr. 10.14.
Verſe 5. As he ſhall be able to give.
The Hebrew is, the gift of his hand, and ſo its in the Margent; in Verſe 7. it is thus, as his hand ſhall attain unto; and in the eleventh, as he is able, that is, as God hath bleſſed him: God in that diſpenced with mens diſabilities in Moſes Law, Lev. 5.11. and 14.21. if they were poor, and not able to bring Lambs, or two Turtle Doves, they muſt bring one Lamb, or the tenth part of an Ephah of flower; ſomething he would have, and to ſuch a proportion: But here its left to mans liberty, to give according to his ability, no proportion is preſcribed; ſo men give freely, what ever it be, it ſhall be accepted. God looks not for much where little is: The grace and favour of God under the Goſpel, exceeds what was under the Law.
Verſe 6. And in the day of the New moon.
New-moon days were holy, and had ſpecial Sacrifices, as in this, ver. 8. Numb. 28.11. on thoſe days they might not buy or ſell, or do worldly work, Amos 8.5. but they were to look unto Chriſt, of whom thoſe days were ſhadows, Col. 2.16, 17. and to meditate of that light, grace and comfort comes by him. The gate of the inner Court was to ſtand open on theſe days, as well as on Sabbaths, ver. 1. And Iſaiah propheſied, Iſa. 66.23. That all fleſh ſhould come to worſhip before the Lord, from one New-moon to another, and from one Sabbath to another; intimating thereby, that God in times of the Goſpel, would accept of true and ſpiritual Worſhip, performed in the name of Chriſt, in all places, and at all times, as he did the Jewiſh VVorſhip at Jeruſalem, and on the Solemn Feaſt days.
Or theſe New-moon days and Sacrifices, may point out the renewing of the Church, and the joy thereupon. The Church after Chriſts time, was oft in the wane, in a ſuffering and declining condition; but when it hath reſt, edification, comfort, and multiplication, Acts 9.31. then its New-moon with it, and in a ſhort time it becomes fair as the Moon, Cant. 6.10. and ſhall be fill'd with light and joy, as ſaith Iſaiah, Chap. 60.20.
The eighth Verſe is an Ordinance about the Princes going in by the porch of the gate, and going out by the ſame way. There were divers gates to enter into the inner Court, by the North-gate, the South-gate, as well as the Eaſt-gate; and this gate was both for the Prince and the Prieſts to go in and out at.
Hence two things are obſervable:
1. That Princes are to walk according to Divine Appointment, eſpecially in matters of VVorſhip; they muſt look unto God, who hath preſcribed the way they ſhould walk in; it had been ſinful for them to have gone to the North-gate, or South-gate and worſhipped; their Princes muſt not do ought of their own wills in the things of God: It might ſeem a bondage to be tied up to the Eaſt-gate onelyonly, and never to have ingreſs and egreſs at the other; but however, Princes themſelves muſt be ſubject to the Ordinances of Heaven.
2. That Princes and Prieſts, Magiſtrates and Miniſters, ſhould mutually minde and care for the things of God; countenance and encourage one another therein, and each put to their helping hand to preſerve the purity and power of Religion: VVhen the Pavers go one way, and the true Miniſters of God another way, Religion doth not ſhine; when Joſiah and the Prieſts went together hand in hand one way, then there was great Reformation in Iſrael, the VVorſhip of God was pure, and Religion did flouriſh.
Suppoſing this Prince to be the Lord Chriſt, whoſe ingreſs and egreſs was at the ſame gate, then it notes his coming from Heaven, and returning thither again, according to that of John 6.62. and 3.31. and 16.28. Acts 1.11.
Verſe 9, 10, 11, 12, 13, 14, 15.
But when the people of the land ſhall come before the Lord in the ſolemn Feaſts, he that entreth in by the way of the North-gate to worſhip, ſhall go out by the way of the South-gate; and he that entreth by the way of the South-gate, ſhall go forth by the way of the North-gate; he ſhall not return by the way of the gate whereby he came in, but ſhall go forth over againſt it.
And the Prince in the midſt of them when they go in, ſhall go in; and when they go forth, ſhall go forth.
And in the Feaſts and Solemnities, the meat-offering ſhall be an Ephah to a Bullock, and an Ephah to a Ram, and to the Lambs as he is able to give, and an hin of oyl to an Ephah.
Now when the Prince ſhall prepare a voluntary burnt-offering, or peace-offering voluntarily unto the Lord, one ſhall then open the gate unto him that looketh towards the Eaſt; and he ſhall prepare his burnt-offering, …nd his peace-offerings, as he did on the Sabbath day: Then he ſhall go forth, and after his going forth, one ſhall ſhut the gate.
Thou ſhalt daily prepare a burnt-offering unto the Lord of a Lamb of the firſt year, without blemiſh; thou ſhalt prepare it every morning, or as the Hebrew, morning by morning.
And thou ſhalt prepare a meat-offering for it every morning, the ſixth part of an Ephah, and the third part of an hin of oyl, to temper with the fine flower; a meat-offering continually by a perpetual Ordinance unto the Lord.
Thus ſhall they prepare the Lamb, and the meat-offering, and the oyl, every morning for a continual burnt-offering.
THe ninth Verſe contains an Ordinance concerning the peoples coming to, and departing from the publique Worſhip; they muſt not come to the Eaſt-gate, but the ſide-gates, the North and South they might; and this order they were to obſerve; viz. to go out at that gate was over againſt the gate they came in at; he that entred by the North-gate, muſt go out by the South-gate; and he that entred by the South-gate, muſt go out by the North-gate.
Hence obſerve,
1. The Lord expects not onelyonly Prince and Prieſts to worſhip him in a publique way, but the people alſo.
When the people of the land ſhall come before the Lord in the ſolemn Feaſts.
God looks not for great ones, learned ones, rich ones, but all ſorts, and all of all ſorts to come before him, to acknowledge him to be their God, Cre…tor, and Law-giver; he is honored by the worſhip of the meaner, if ſincere, as well as by the worſhip of …e Prince or Prieſt; he is no reſpecter of perſons.
2. That the way of Gods ſervants is a ſtrait and right-forth way: There is no crookedneſs in it, Iſa. 26.7. the way of the juſt is uprightneſs; there is no turning aſide to the temptation of Satan, to the beggarly elements of the world, to the inticing delights of the fleſh, or any vanity whatſoever: That ſoul that is in Gods way, muſt not look back to Sodom, as Lots wife did, and ſuffer for it, but it muſt go forward: Matthew being called from the receit of Cuſtom, into the way of Chriſt, Mat. 9.9. might not return, but follow Chriſt; For whoſoever puts his hand to the plough, and looks back, is not fit for the Kingdom of God, Luke 9.62. Such an one muſt not look back to his old courſes, cuſtoms, company, principles or errours; but leaving them, muſt go ſtrait on in the way of God, from darkneſs to light, from imperfection to perfection: Thoſe that come to be the Lords ſervants, muſt continue in his ſervice, and perfect holineſs in his fear, 2 Cor. 7.1. Heb. 12.1, 2, 3. Phil. 3.13, 14.
3. The ſhortneſs of mans life is here repreſented unto us; he enters into the world, goes on a little way, and then goes out of it again: So that mans life is quaſi tranſitus quidam a porta una ad alteram; they came in at a North-gate, went on a little while, and a little way, and then went out at a South-gate, &c. its no long paſſage from the doors of the womb, to the gates of death, Pſal. 103.15, 16, Job 14.1, 2.
The tenth Verſe is an Ordinance for the Prince, ſhewing when he is to come to the publique Worſhip, and when he is to depart from it: When the people go in at the gate appointed for them, then muſt he go in at the gate appointed for him; and ſo when they go out, he muſt go out. Thoſe words, In the midſt of them, are not to be taken as if the Prince went in the midſt of the people to the Sanctuary; but they denote, that he went at that time, and when come thither, he was there with them, or among them, or at the Eaſt-gate, which is between the Nort… and South.
1. Here we may ſee Princes are bound to be preſent at the publique Worſhip of God; and not onelyonly to be preſent, but to be preſent at the beginning, and to ſtay till the end thereof: They may not come and go at their own pleaſure, but at Gods appointment. The preſence of great perſons at the Worſhip of God, is of much concernment, and hath great influence into the people; it encourages them to come to hear, to ſtay, when greater then themſelves do ſo; people are led much by example of Superiors; therefore Kings and Judges are commanded to ſerve the Lord with fear, and to kiſs the Son, Pſal. 2.
2. Here we are informed, taking the Prince for Chriſt, that he is in the Aſſemblies of his people; when the Saints meet together to worſhip the Lord, he is in the midſt of them. He made a precious promiſe when he was here on earth, and makes it good daily, though he be in Heaven; its that Mat. 18.20. Where two or three are gathered together in my name, I am there in the midſt of them; to obſerve, to reward and puniſh. The Church is call'd Chriſt, 1 Cor. 12.12. and Chriſt is ſaid to ſing praiſe unto God in the midſt of the Church, Heb. 2.12. He being King of Saints, loves to be with and among them, he was in the midſt of the 144000, Rev. 14.1.
The eleventh Verſe treateth of the Meat-offering, which was to be at Feaſts and Solemnities, directing the particulars and quantities. In Moſes time the tenth part of an Ephah of flower, and the fourth part of an hin of oyl was required, Numb. 28.5. Exod. 29.40. but here its otherwiſe, an whole Ephah of meal or flower is appointed to a Bullock, an whole Ephah to a Ram, and an whole hin of oyl to each, onelyonly the Lambs, flewer or oyl to be offered, was left to liberty or ability.
This may teach us, that ſeeing our light and mercies are greater under the Goſpel, then theirs was under the Law, therefore our obedience and ſervice to the Lord ſhould exceed theirs; if they gave him but the tenth part of an Ephah, we ought to give him an whole Ephah; if they gave him the fourth part of an hin, we muſt give him an whole hin: The more God communicates to us, the greater returns ſhould be to him.
The twelfth Verſe mindes us of the Princes Freewil-offerings: Beſides what was enjoyned, he might voluntarily prepare a Burnt-offering, or a Peace-offering at his pleaſure; and at his coming one was to open the Eaſt-gate unto him, and at his going forth one was to ſhut the gate. God looks for more from Princes and great ones, then what is ordinary, then what is commanded; he looks for voluntary Sacrifices, Freewil-offerings at their hands. Its ſaid of Joſiah, that he gave three thouſand Bullocks, three thouſand Lambs and Kids for Paſſover-offerings, and all of the Kings ſubſtance; and that the Princes gave willingly, 2 Chron. 35.7, 8. ſo free and bountiful they were, that the Lord took notice of it, and hath recorded it in his Word, that there was no Paſſover like to that kept in Iſrael, from the days of Samuel the Prophet, neither did all the Kings of Iſrael keep ſuch a Paſſover as Joſiah, Verſ. 18.
We may interpret this Verſe of Chriſt, and ſo it preſents to us not onelyonly that Chriſt hath freely and voluntarily offered up himſelf a Sacrifice to God for us, Hebr. 9.14. and 10.9, 10. but that he is the ſubſtance and quinteſſence of all Sacrifices; and that the Father hath opened the gate of Heaven unto him; and that by vertue of his merits and interceſſion, the door of Reconciliation ſtands open unto us continually; but ſhould he leave Heaven, that door ſhould be ſhut. No Patriarch, no Prophet, no Apoſtle, no Martyr, no Saint, no Angel, ever had this honor, to have the door of Mercy and Grace opened and ſhut at their pleaſure: This is an honor peculiar to Chriſt.
The thirteenth, fourteenth and fifteenth Verſes, declare what the daily Sacrifices ſhould be every morning, viz. A Lamb of the firſt year without blemiſh for a Burnt-offering, and a Meat-offering with it, the ſixth part of an Ephah, and the third part of an hin of oyl. The daily Sacrifice here, differs from that in Numb. 28.3, 4, 5, 6. Moſes requires two Lambs, the tenth part of an Ephah of flower, and the fourth part of an hin of oyl: Ezekiel ſpeaks but of one Lamb, the ſixth part of an Ephah of flower, and the third part of an hin of oyl: And here is no mention of the evening, which alterations imports that Moſaical Rites and Sacrifices ſhould expire; and that notwithſtanding, God would have a daily Sacrifice in the days of Chriſt; that he would be worſhipped, not onelyonly on the Chriſtian Sabbath, but other days alſo, as was fore-propheſied, Pſal. 72.15. Prayer ſhall be made unto him continually, and daily ſhall he be praiſed.
Verſe 16, 17, 18.
Thus ſaith the Lord God, If the Prince give a gift unto any of his Sons, the inheritance thereof ſhall be his Sons; it ſhall be their poſſeſſion by inheritance.
But if he give a gift of his inheritance to one of his ſervants, then it ſhall be his to the year of liberty; after it ſhall return to the Prince, but his inheritance ſhall be his Sons for them.
Moreover, the Prince ſhall not take of the peoples inheritance by oppreſsion, to thruſt them out of their poſſeſsions; but he ſhall give his Sons inheritance out of his own poſſeſsion, that my people be not ſcattered every man from his poſſeſsion.
THeſe Verſes contain Laws to direct the Princes bounty, and to keep him from oppreſſion. 1. Here is a Law about giving to his Sons, ver. 16. What he gives them, muſt be their inheritance and poſſeſſion for ever. 2. Here is a Law about giving to his ſervants, ver. 17. If the Prince give a gift to any of his ſervants or ſubjects of his inheritance, it muſt not be theirs for ever, but onelyonly to the year of Liberty, that was the year of Jubilee; for among the Jews, every fifty year was a year of Jubilee, Levit. 215.10. Ye ſhall hallow the fiftieth year, and proclaim liberty throughout all the land, unto all the inhabitants thereof; it ſhall be a Jubilee unto you, and ye ſhall return every man unto his poſſeſſion, and ye ſhall return every man unto his family. Whatſoever of mens poſſeſſions were ſold or morgaged, returned to the owners in the year of Jubilee; ſee ver. 13. and Levit. 28.25. and whatever the Prince here ſhould give away to any but his own ſons, ſhould return to him again at the year of Jubilee.
The Law to prevent oppreſſion in the Prince, is in ver. 18. When Princes give gifts of inheritance to their ſons and ſervants, and are expenſive in their buildings, feaſtings and revellings, uſually they fetch it out of the people, by ſqueezing and oppreſſing them; but the Law is, the Prince ſhall not take of the Peoples inheritance, leſt he ſhould alienate the inheritance come by Parents, from their poſterity, unto ſtrangers, and ſo cauſe them to deſert their Countrey, and to ſcatter abroad. God would have Princes to live upon, and give of their own, and by no means to oppreſs the people. Theſe Laws were not amongſt the Moſaical ones. And if the Prince here be taken for the Princes of this world, where, when, and by whom hath this Propheſie been fulfilled? where dwells the Prince, and what is his name, who hath not oppreſſed the people? We may finde the accompliſhment of it in Chriſt, rather then in any of them: But for them we may obſerve here;
1. That Princes ſhould be liberal and bountiful; and not onelyonly to their children, but to their ſervants and ſubjects, they may deſerve well at their hands, and if they be not rewarded and encouraged, men will have no hearts to publique, honorable, and difficult imployments. When David ſhall have Sauls Daughter, he will venture upon the Philiſtines, 1 Sam. 18.
2. That Princes being bountiful, muſt give of what is their own: It's injuſtice and diſhonorable to them, to give away what is anothers.
3. They ought to be well content with their own eſtates, and not to covet and take away from others their goods, houſes, or poſſeſſions; they ſhould not ſpoil their ſubjects of their right, thruſt them out of their poſſeſſions, take away their Priviledges, to make themſelves great, rich, dreadful: When Princes do ſo, they become Tyrants, and Oppreſſors, and their ends will be breaking, Pſal. 72.4. He ſhall break in pieces the oppreſſor.
To ſpeak ſomewhat of this Prince, as pointing out Chriſt: He hath ſons and ſervants, to the one he gives graces, to the other common gifts: To his ſons he gives a Kingdom, Luke 22.29. to the wicked who are his ſervants, he gives a portion in this life, Pſal. 17.14. And at their death the time of liberty, and at the time of Reſtitution of all things, the gifts return to the Prince again; but the Graces and the Kingdom are the Saints for ever, they are their inheritance. This Prince gives of his own; for all that the Father hath are his, John 16.5. and he is heir of all things, Heb. 1.28. and he gives bountifully, he pours out his Spirit upon his Sons, and fills them with joy glorious and unſpeakable.
Verſe 19, 20, 21, 22, 23, 24.
After he brought me through the entry which was at the ſide of the gate, into the holy Chambers of the Prieſts, which looked towards the North, and behold there was a place on the two ſides Weſtward.
Then ſaid he unto me, This is the place where the Prieſt ſhall boyl the Treſpaſs-offering, and the Sin-offering, where they ſhall bake the Meat-offering, that they bear them not out into the utter Court to ſanctifie the people.
Then he brought me forth into the utter Court, and cauſed me to paſs by the four corners of the Court, and behold in every corner of the Court there was a Court.
In the four corners of the Court, there were Courts joyned of forty cubits long, and thirty broad; theſe four corners were of one meaſure.
And there was a new building round about in them, round about them four; and it was made with boiling places under the rows round about.
Then ſaid he unto me, Theſe are the places of them that boil, where the Miniſters of the houſe ſhall boil the ſacrifices of the people.
THe Courts and places where the Prieſts and Levites boiled, baked, and made ready the Sacrifices, are here deſcribed unto us. On the North-ſide of the Prieſts Court, into which the Prince and People were not to enter, were the holy Chambers; and Weſtward from them was a place as far from the Eaſt-gate as might be, where all things were fitted for boiling and baking the Sacrifices; in that place were the Kitchins for ſuch ſervice. Hither was the Prophet brought to ſee theſe, and from hence he was carried into the utter Court. Some make this utter Court the Gentiles or Peoples Court; others, the middle Court, called the utter Court, becauſe it was ſo to the inner Court.
And in the four corners thereof, there were four Courts.
According to the Hebrew thus, A Court in a corner of a Court, a Court in a corner of a Court; and theſe little Courts were for the Levites, where was a building with boiling places, and there the appointed Officers boiled the Sacrifices of the people.
That they bear them not out to ſanctifie the people.
In Chap. 44. ver. 19. They ſhall not ſanctifie the people with their garments, was laid down: What may ſerve here, unleſs by ſanctifying we underſtand defiling, as Sanctum doth? for the Hebrew word Kadaſh ſignifies ſometimes to pollute, as Deut. 22.9. Thou ſhalt not ſow thy vineyard with divers ſeeds, leſt the fruit of thy ſeed which thou haſt ſown, and the fruit of thy vineyard be defiled.
The holy Chambers here ſpoken of, and the four Courts in the four corners of the Court, do ſeem to hold out the particular Churches which are in all parts of the World; and that theſe being committed to the Miniſters of the Goſpel, they ought to preach Chriſt unto them, and eſpecially Chriſt crucified, who is the Treſpaſs-offering, the Sin-offering, and Meat-offering: They muſt be careful to whom they give holy things; they might not …ear out the Offerings into the utter Court, where all ſorts of people were; they would have thought themſelves holy, by touching holy things, though they had defiled them: As many now by having the Supper of the Lord, think themſelves holy, whenal they have defiled the Ordinance and themſelves the more, by their unworthy receiving. The Miniſters of the Goſpel therefore ſhould be very circumſpect and careful to whom they give holy things; the prophane, ignorant hypocrites ſhould not ſhare in them; thoſe who are true Repentants, and true Believers, are meet to partake of them: Holy things muſt be kept intra limites ſanctitatis, and not extended further then God hath appointed.
Again, its the Miniſters who muſt boil and bake; they are ſpiritual Cooks, and muſt prepare wholeſome food for the people: The people might bring Sacrifices, but not prepare thoſe themſelves were in part to feed upon, that was the work of the Prieſts and Levites: And now under the Goſpel, it's the work of Paſtors and Teachers to prepare boiled and baked meat, boil'd in the furnace of Meditation, and bak'd in the oven of the heart by ſpiritual heat. Such meat will nouriſh and ſtrengthen, make fat and flouriſhing.