Eze 45:1-25. Allotment of
the Land for the Sanctuary, the City, and the Prince.
1. offer an oblation—from a
Hebrew root to "heave" or "raise"; when anything was offered to
God, the offerer raised the hand. The special territorial division for
the tribes is given in the forty-seventh and forty-eighth chapters.
Only Jehovah's portion is here subdivided into its three parts: (1)
that for the sanctuary (Eze 45:2, 3); (2) that for the priests (Eze 45:4); (3) that for the Levites (Eze 45:5). Compare Eze 48:8-13.
five and twenty thousand reeds,
&c.—So English Version rightly fills the ellipsis
(compare Note, see on Eze 42:16). Hence
"cubits" are mentioned in Eze 45:2, not
here, implying that there alone cubits are meant. Taking each
reed at twelve feet, the area of the whole would be a square of sixty
miles on each side. The whole forming a square betokens the settled
stability of the community and the harmony of all classes. "An holy
portion of the land" (Eze 45:1)
comprised the whole length, and only two-fifths of the breadth. The
outer territory in its distribution harmonizes with the inner and more
sacred arrangements of the sanctuary. No room is to be given for
oppression (see Eze 45:8),
all having ample provision made for their wants and comforts. All will
mutually co-operate without constraint or contention.
7. The prince's possession is to consist of
two halves, one on the west, the other on the east, of the sacred
territory. The prince, as head of the holy community, stands in closest
connection with the sanctuary; his possession, therefore, on both sides
must adjoin that which was peculiarly the Lord's [Fairbairn].
12. The standard weights were lost when the
Chaldeans destroyed the temple. The threefold enumeration of shekels
(twenty, twenty-five, fifteen) probably refers to coins of different
value, representing respectively so many shekels, the three
collectively making up a maneh. By weighing these together
against the maneh, a test was afforded whether they severally
had their proper weight: sixty shekels in all, containing one coin a
fourth of the whole (fifteen shekels), another a third (twenty
shekels), another a third and a twelfth (twenty-five shekels) [Menochius]. The Septuagint reads,
"fifty shekels shall be your maneh."
13-15. In these oblations there is a
progression as to the relation between the kind and the quantity: of
the corn, the sixth of a tenth, that is, a sixtieth part of the
quantity specified; of the oil, the tenth of a tenth, that is, an
hundredth part; and of the flock, one from every two hundred.
18. The year is to begin with a consecration
service, not mentioned under the Levitical law; but an earnest of it is
given in the feast of dedication of the second temple, which celebrated
its purification by Judas Maccabeus, after its defilement by
20. for him that is simple—for sins of
ignorance (Le 4:2, 13, 27).
21. As a new solemnity, the feast of
consecration is to prepare for the passover; so the passover itself is
to have different sacrifices from those of the Mosaic law. Instead of
one ram and seven lambs for the daily burnt offering, there are to be
seven bullocks and seven rams. So also whereas the feast of tabernacles
had its own offerings, which diminished as the days of the feast
advanced, here the same are appointed as on the passover. Thus it is
implied that the letter of the law is to give place to its spirit,
those outward rites of Judaism having no intrinsic efficacy, but
symbolizing the spiritual truths of Messiah's kingdom, as for instance
the perfect holiness which is to characterize it. Compare 1Co 5:7, 8, as to our spiritual "passover,"
wherein, at the Lord's supper, we feed on Christ by faith, accompanied
with "the unleavened bread of sincerity and truth." Literal ordinances,
though not slavishly bound to the letter of the law, will set forth the
catholic and eternal verities of Messiah's kingdom.