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Matthew Henry’s Complete Commentary
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Matthew Henry |
E Z E K I E L.
CHAP. XLV.
In this chapter is further represented to the prophet, in vision,
I. The division of the holy land, so much for the temple, and the
priests that attended the service of it
(ver. 1-4),
so much for the Levites
(ver. 5),
so much for the city
(ver. 6),
so much for the prince, and the residue to the people,
II. The ordinances of justice that were given both to prince and
people,
III. The oblations they were to offer, and the prince’s part in those
oblations,
Particularly in the beginning of the year
and in the passover, and the feast of tabernacles,
And all this seems to point at the new church-state that should be set
up under the gospel, which, both for extent and for purity, should far
exceed that of the Old Testament.
| The Division of the Holy Land. | B. C. 574. |
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1 Moreover, when ye shall divide by lot the land for
inheritance, ye shall offer an oblation unto the LORD, a 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 against the
oblation of the holy portion: it shall be for the whole house
of Israel.
7 And a portion shall be for the prince 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, from 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 princes
shall no more oppress my people; and the rest of the land shall
they give to the house of Israel according to their tribes.
Directions are here given for the dividing of the land after their
return to it; and, God having warranted them to do it, would be an act
of faith, and not of folly, thus to divide it before they had it. And
it would be welcome news to the captives to hear that they should not
only return to their own land, but that, whereas they were now but few
in number, they should increase and multiply, so as to
replenish it. But this never had its accomplishment in the
Jewish state after the return out of captivity, but was to be fulfilled
in the model of the Christian church, which was perfectly new (as this
division of the land was quite different from that in Joshua’s time)
and much enlarged by the accession of the Gentiles to it; and it will
be perfected in the heavenly kingdom, of which the land of Canaan had
always been a type. Now,
1. Here is the portion of land assigned to the sanctuary, in the
midst of which the temple was to be built, with all its courts and
purlieus; the rest round about it was for the priests. This is called
(v. 1)
an oblation to the Lord; for what is given in works of piety,
for the maintenance and support of the worship of God and the
advancement of religion, God accepts as given to him, if it be done
with a single eye. It is a holy portion of the land, which is to
be set out first, as the first-fruits that sanctify the lump.
The appropriating of lands for the support of religion and the ministry
is an act of piety that bids as fair for perpetuity, and the benefit of
posterity, as any. This holy portion of the land was to be
measured, and the borders of it fixed, that the sanctuary itself might
not have more than its share and in time engross the whole land. So far
the lands of the church shall extend and no further; as in our own
kingdom donations to the church were of old limited by the statute
of mortmain. The lands here allotted to the sanctuary were 25,000
reeds (so our translation makes it, though some make them only
cubits) in length, and 10,000 in breadth-about eighty miles one
way and thirty miles another way (say some); twenty-five miles one way
and ten miles the other way, so others. The priests and Levites that
were to come near to minister were to have their dwellings in this
portion of the land that was round about the sanctuary, that
they might be near their work; whereas by the distribution of land in
Joshua’s time the cities of the priests and Levites were dispersed all
the nation over. This intimates that gospel ministers should reside
upon their charge; where their service lies there must they live.
2. Next to the lands of the sanctuary the city-lands are assigned, in
which the holy city was to be built, and with the issues and profits of
which the citizens were to be maintained
(v. 6):
It shall be for the whole house of Israel, not appropriated, as
before, to one tribe or two, but some of all the tribes shall dwell in
the city, as we find they did,
The portion for the city was fully as long, but only half as broad, as
that for the sanctuary; for the city was enriched by trade and
therefore had the less need of lands.
3. The next allotment after the church-lands and the city-lands is of
the crown-lands,
Here is no admeasurement of these, but they are said to lie on the
one side and on the other side of the church-lands and city-lands,
to intimate that the prince with his wealth and power was to be a
protection to both. Some make the prince’s share equal to the church’s
and city’s share both together; others make it to be a thirteenth part
of the rest of the land, the other twelve parts being for the twelve
tribes. The prince that attends continually to the administration of
public affairs must have wherewithal to support his dignity, and have
abundance, that he may not be in temptation to oppress the people,
which yet with many does not prevent that; but the grace of God shall
prevent it, for it is promised here, My princes shall no more
oppress my people; for God will make the officers peace and
the exactors righteousness. Notwithstanding this, we find that
after the return of the Jews to their own land the princes were
complained of for their exactions. But Nehemiah was one that did not do
as the former governors, and yet kept a handsome court,
But so much is said of the prince in this mystical holy state, to
intimate that in the gospel-church magistrates should be as nursing
fathers to it and Christian princes its patrons and protectors; and
the holy religion they profess, as far as they are subject to the power
of it, will restrain them from oppressing God’s people, because they
are more his people than theirs.
4. The rest of the lands were to be distributed to the people
according to their tribes, who had reason to think themselves
well settled, when they had both the testimony of Israel and the
throne of judgment so near them.
| Rules of Justice. | B. C. 574. |
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9 Thus saith the Lord GOD; Let it suffice you, O princes of
Israel: remove violence and spoil, and execute judgment and
justice, take away your exactions from my people, saith the Lord
GOD.
10 Ye shall have just balances, and a just ephah, and a just
bath.
11 The ephah and the bath shall be of one measure, that the
bath may contain the tenth part of a homer, and the ephah the
tenth part of a homer: the measure thereof shall be after the
homer.
12 And the shekel shall be twenty gerahs: twenty shekels,
five and twenty shekels, fifteen shekels, shall be your maneh.
We have here some general rules of justice laid down both for prince
and people, the rules of distributive and commutative justice; for
godliness without honesty is but a form of godliness, will neither
please God nor avail to the benefit of any people. Be it therefore
enacted, by the authority of the church’s King and God,
1. That princes do not oppress their subjects, but duly and
faithfully administer justice among them
(v. 9):
“Let it suffice you, O princes of Israel! that you have been
oppressive to the people and have enriched yourselves by spoil and
violence, that you have so long fleeced the flock instead of feeding
them, and henceforward do so no more.” Note, Even princes and great men
that have long done amiss must at length think it time, high time, to
reform and amend; for no prescription will justify a wrong. Instead of
saying that they have been long accustomed to oppress, and therefore
may persist in it, for the custom will bear them out, they should say
that they have been long accustomed to it and therefore, as here,
Let the time pass suffice, and let them now remove violence
and spoil; let them drop wrongful demands, cancel wrongful usages,
and turn out those from employments under them that do violence. Let
them take away their exactions, ease their subjects of those
taxes which they find lie heavily upon them, and let them execute
judgment and justice according to the law, as the duty of their
place requires. Note, All princes, but especially the princes of
Israel, are concerned to do justice; for of their people God says, They
are my people, and they in a special manner rule for God.
2. That one neighbour do not cheat another in commerce
(v. 10):
You shall have just balances, in which to weigh both money and
goods, a just ephah for dry measure of corn and flour, a just
bath for the measure of liquids, wine, and oil; and the
ephah and bath shall be one measure, the tenth
part of a chomer, or cor,
v. 11.
So that the ephah and bath contained (as the learned Dr. Cumberland
has computed) seven wine gallons and four pints, and something more. An
omer was but the tenth part of an ephah
and the one hundredth part of a chomer, or homer, and
contained about six pints. The shekel is here settled
(v. 13);
it is twenty jerahs, just half a Roman ounce, in our
money 2s. 4 1/4d. and almost the eighth part of a
farthing, as the aforesaid learned man exactly computes it. By the
shekels the maneh, or pound, was reckoned, which, when it was
set for a mere weight (says bishop Cumberland), without respect to
coinage, contained just 100 shekels, as appears by comparing
where it is said three manehs, or pounds, of gold, went to
one shield, with the parallel place,
where it is said 300 shekels of gold went to one shield. But
when the maneh is set for a sum of money or coin it contains but
sixty shekels, as appears here, where twenty shekels, twenty-five
shekels, and fifteen shekels, which in all make sixty, shall be the
maneh. But it is thus reckoned because they had one piece of
money that weighed twenty shekels, another twenty-five, another
fifteen, all of which made up one pound, as a learned writer here
observes. Note, It concerns God’s Israel to be very honest and just in
all their dealings, very punctual and exact in rendering to all their
due, and very cautious to do wrong to none, because otherwise they
spoil the acceptableness of their profession with God and the
reputation of it before men.
| Oblations Enjoined. | B. C. 574. |
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13 This is the oblation that ye shall offer; the sixth part
of an ephah of a homer of wheat, and ye shall give the sixth
part of an ephah of a homer of barley:
14 Concerning the ordinance of oil, the bath of oil, ye shall
offer the tenth part of a bath out of the cor, which is an
homer of ten baths; for ten baths are a homer:
15 And one lamb out of the flock, out of two hundred, out of
the fat pastures of Israel; for a meat offering, and for a burnt
offering, and for peace offerings, to make reconciliation for
them, saith the Lord GOD.
16 All the people of the land shall give this oblation for the
prince in Israel.
17 And it shall be the prince’s part to give burnt offerings,
and meat offerings, and drink offerings, in the feasts, and in
the new moons, and in the sabbaths, in all solemnities of the
house of Israel: he shall prepare the sin offering, and the meat
offering, and the burnt offering, and the peace offerings, to
make reconciliation for the house of Israel.
18 Thus saith the Lord GOD; In the first month, in the first
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.
21 In the first month, in the fourteenth day of the month, ye
shall have the passover, a feast of seven days; unleavened bread
shall be eaten.
22 And upon that day shall the prince prepare for himself and
for all the people of the land a bullock 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 a hin of oil for an ephah.
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 oil.
Having laid down the rules of the righteousness toward men, which is
really a branch off true religion, he comes next to give some
directions for their religion towards God, which is a branch of
universal righteousness.
I. It is required that they offer an oblation to the Lord out of what
they have
(v. 13):
All the people of the land must give an oblation,
As God’s tenants, they must pay a quitrent to their great landlord.
They had offered an oblation out of their real estates
(v. 1),
a holy portion of their land; now they are directed to offer an
oblation out of their personal estates, their goods and chattels, as an
acknowledgement of their receivings from him, their dependence on him,
and their obligations to him. Note, Whatever our substance is we must
honour God with it, by giving him his dues out of it. Not that God has
need of or may be benefited by any thing that we can give him,
No; it is but an oblation; we only offer it to him; the
benefit of it returns back to ourselves, to his poor, who, as our
neighbours, are ourselves, or to his ministers who serve continually
for our good.
II. The proportion of this oblation is here determined, which was not
done by the law of Moses. No mention is made of the title, but only of
this oblation. And the quantum of this is thus settled:–
1. Out of their corn they were to offer a sixtieth part; out of every
homer of wheat and barley, which contained ten ephahs, they were
to offer the sixth part of one ephah, which was a sixtieth part of the
whole,
2. Out of their oil (and probably their wine too) they were to offer a
hundredth part, for this oblation; out of every cor, or homer, which
contained ten baths they were to offer the tenth part of one bath,
This was given to the altar; for in every meat-offering there was
flour mingled with oil.
3. Out of their flocks they were to give one lamb out of 200;
that was the smallest proportion of all,
But it must be out of the fat pastures of Israel. They must not
offer to God that which was taken up from the common, but the fattest
and best they had, for burnt-offerings and
peace-offerings: the former were offered for the giving of glory
to God, the latter for the fetching in of mercy, grace, and peace, from
God, and in our spiritual sacrifices these are our two great errands at
the throne of grace; but, in order to the acceptance of both, these
sacrifices were to make reconciliation for them. Christ is our
sacrifice of atonement, by whom reconciliation is made, and to him we
must have an eye in our sacrifices of acknowledgment.
III. This oblation must be given for the prince in Israel,
v. 16.
Some read it to the prince, and understand it of Christ, who is
indeed the prince in Israel, to whom we must offer our oblations, and
into whose hands we must put them, to be presented to the Father. Or,
They shall give it with the prince; every private person shall
bring his oblation, to be offered with that of the prince; for it
follows
(v. 17).
It shall be the prince’s part to provide all the offerings,
to make reconciliation for the house of Israel. The people were
to bring their oblations to him according to the foregoing rules, and
he was to bring them to the sanctuary, and to make up what fell short
out of his own. Note, It is the duty of rulers to take care of
religion, and to see that the duties of it be regularly and carefully
performed by those under their charge, and that nothing be wanting that
is requisite thereto: the magistrate is the keeper of both tables; and
it is a happy thing when those that are above others in power and
dignity go before them in the service of God.
IV. Some particular solemnities are here appointed.
1. Here is one in the beginning of the year, which seems to be
altogether new, and not instituted by the law of Moses; it is the
annual solemnity of cleansing the sanctuary.
(1.) On the first day of the first month (upon new-year’s day)
they were to offer a sacrifice for the cleansing of the
sanctuary
(v. 18),
that is, to make atonement for the iniquity of the holy things the year
past, that they might bring none of the guilt of them into the services
of the new year, and to implore grace for the preventing of that
iniquity, and for the better performance of the service of the
sanctuary the ensuing year. And, in token of this, the blood of this
sin-offering was to be put upon the posts of the gate of the
inner court
(v. 19),
to signify that by it atonement was intended to be made for the sins of
all the servants that attended that house, priests, Levites, and
people, even the sins that were found in all their services. Note, Even
sanctuaries on earth need cleansing, frequent cleansing; that above
needs none. Those what worship God together should often join in
renewing their repentance for their manifold defects, and applying the
blood of Christ for the pardon of them, and in renewing their covenants
to be more careful for the future; and it is very seasonable to begin
the year with this work, as Hezekiah did when it had been long
neglected,
They were here appointed to cleanse the sanctuary upon the first
day of the month, because on the fourteenth day of the month they were
to eat the passover, an ordinance which, of all Old-Testament
institutions, had most in it of Christ and gospel grace, and therefore
it was very fit that they should begin to prepare for it a fortnight
before by cleansing the sanctuary.
(2.) This sacrifice was to be repeated on the seventh day of the
first month,
v. 20.
And then it was intended to make atonement for every one that errs,
and for him that is simple. Note, He that sins errs and is
simple; he mistakes, he goes out of the way, and shows himself to
be foolish and unwise. But here it is spoken of those sins which are
committed through ignorance, mistake, or inadvertency, whether by any
of the priests, or of the Levites, or of the people. Sacrifices were
appointed to atone for such sins as men were surprised into, or did
before they were aware, which they would not have done if they had
known and remembered aright, which they were overtaken in, and for
which, afterwards, they condemn themselves. But for presumptuous sins,
committed with a high hand, there was no sacrifice appointed,
By these repeated sacrifices you shall reconcile the house, that
is, God will be reconciled to it, and continue the tokens of his
presence in it, and will let it alone this year also.
2. The passover was to be religiously observed at the time appointed,
Christ is our passover, that is sacrificed for us. We
celebrate the memorial of that sacrifice and feast upon it, triumphing
in our deliverance out of the Egyptian slavery of sin and our
preservation from the sword of the destroying angel, the sword of
divine justice, in the Lord’s supper, which is our passover-feast, as
the whole Christian life is, and must be, the feast of unleavened
bread. It is here appointed that the prince shall prepare a
sin-offering, to be offered for himself and the people, a
bullock on the first day
(v. 22)
and a kid of the goats every other day
(v. 23),
to teach us, in all our attendance upon God for communion with him, to
have an eye to the great sin-offering, by which transgression
was finished and an everlasting righteousness brought in.
On every day of the feast there was to be a burnt-offering,
purely for the honour of God, of no less than seven bullocks and seven
rams, with their meat-offering, which were wholly consumed upon the
altar, and yet no waste,
v. 23, 24.
3. The feast of tabernacles; that is spoken of next
(v. 25),
and there is no mention of the feast of pentecost, which came between
that of the passover and that of tabernacles. Orders are here given
(above what were given by the law of Moses) for the same sacrifices to
be offered during the seven days of the passover. See the deficiency of
the legal sacrifices for sin; they were therefore often repeated, not
only every year, but every feast, every day of the feast, because
they could not make the comers thereunto perfect,
Heb. x. 1, 3.
See the necessity of our frequently repeating the same religious
exercises. Though the sacrifice of atonement is offered once for
all, yet the sacrifices of acknowledgement, that of a broken heart,
that of a thankful heart, those spiritual sacrifices which are
acceptable to God through Christ Jesus, must be every day offered. We
should, as here, fall into a method of holy duties, and keep to it.
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