Ezekiel 46

Eze 46:1-24.

CONTINUATION OF THE

ORDINANCES FOR THE

PRINCE AND FOR THE

PEOPLE IN

THEIR

WORSHIP.

2. The prince is to go through the east gate without (open on the

Sabbath only, to mark its peculiar sanctity) to the entrance of the gate

of the inner court; he is to go no further, but "stand by the post"

(compare

1Ki 8:14, 22,

Solomon standing before the altar of the Lord in the presence of the

congregation; also

2Ki 11:14; 23:3,

exclusively to the priests. There, as representative of the people, in

a peculiarly near relation to God, he is to present his offerings to

Jehovah, while at a greater distance, the people are to stand

worshipping at the outer gate of the same entrance. The offerings on

Sabbaths are larger than those of the Mosaic law, to imply that the

worship of God is to be conducted by the prince and people in a more

munificent spirit of self-sacrificing liberality than formerly.

9. The worshippers were on the great feasts to pass from one side to

the other, through the temple courts, in order that, in such a throng as

should attend the festivals, the ingress and egress should be the more

unimpeded, those going out not being in the way of those coming in.

10. prince in the midst--not isolated as at other times, but joining

the great throng of worshippers, at their head, after the example of

David

(Ps 42:4,

"I had gone with the multitude . . . to the house of God,

with the voice of joy and praise, with a multitude that kept holy

day"); the highest in rank animating the devotions of the rest by his

presence and example.

12-15. Not only is he to perform official acts of worship on holy

days and feasts, but in "voluntary" offerings daily he is to show his

individual zeal, surpassing all his people in liberality, and so setting

them a princely example.

16-18. The prince's possession is to be inalienable, and any

portion given to a servant is to revert to his sons at the year of

jubilee, that he may have no temptation to spoil his people of their

inheritance, as formerly (compare Ahab and Naboth,

1Ki 21:1-29).

The mention of the year of jubilee implies that there is something

literal meant, besides the spiritual sense. The jubilee year was

restored after the captivity [JOSEPHUS,

Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be

restored under Messiah's coming reign. Compare

Isa 61:2, 3,

where "the acceptable year of the Lord" is closely connected with the

comforting of the mourners in Zion, and "the day of vengeance" on

Zion's foes. The mention of the prince's sons is another

argument against Messiah being meant by "the prince."

19-24. Due regard is to be had for the sanctity of the officiating

priests' food, by cooking courts being provided close to their chambers.

One set of apartments for cooking was to be at the corners of the

inner court, reserved for the flesh of the sin offerings, to be eaten

only by the priests whose perquisite it was

(Le 6:25; 7:7),

before coming forth to mingle again with the people; another set at the

corners of the outer court, for cooking the flesh of the peace

offerings, of which the people partook along with the priests. All this

implies that no longer are the common and unclean to be confounded with

the sacred and divine, but that in even the least things, as eating and

drinking, the glory of God is to be the aim

(1Co 10:31).

22. courts joined--FAIRBAIRN translates, "roofed" or "vaulted." But

these cooking apartments seem to have been uncovered, to let the smoke

and smell of the meat the more easily pass away. They were "joined" or

"attached" to the walls of the courts at the corners of the latter

[MENOCHIUS].

23. boiling places--boilers.

under the rows--At the foot of the rows, that is, in the lowest part

of the walls, were the places for boiling made.