Ezekiel 45

Ezekiel 45:1-46

Section 5 (Ezekiel 45:1-25; Ezekiel 46:1-24).Divine government exercised in the apportionment of the land, and the establishment of ordinances for worship and service \

1. The apportionment of the land and the arrangement of the heave offering, which includes the Sanctuary, we have already considered. Little more need be added here, except to notice that it is the Lord’s portion that is specially in view. The tribal portions are stated in Ezekiel 48:1-35. It is given first place, and the order in which the parts of this heave offering are mentioned emphasizes the Lord’s pre-eminence. That of the priests and Levites comes first, for what has to do with the Sanctuary is of chief importance. This is the more evident since the priests, portion is first mentioned, although the central division of this offering from the land. Ver. 8 shows how moral considerations govern throughout. The possession given to the Prince has in view the correction of past abuses when those who ruled in Israel appropriated for themselves the possession of others, as in the case of Naboth’s vineyard (1 Kings 21:1-29). Naboth’s refusal was based on the Lord’s word. His mind as to the change of possession had been given in Numbers 36:7-9. The inheritance was not to remove from tribe to tribe, but each one was to cleave to the inheritance of the tribe of his fathers; and provision was made to redeem any possession that had been sold because of poverty (Leviticus 25:25-28). The book of Ruth affords us precious lessons in this connection.

God’s care that each of His people should have preserved to him the allotted inheritance, teaches us the unchangeable character of His giving (for all was determined by lot which He disposed), and that there is an individuality which He designs should be preserved in the inheritance. Thus the person and his portion in the land as allotted of God (Numbers 33:54; Joshua 14:2; Numbers 36:2-3; Proverbs 16:33) are so identified in His mind that no separation is to take place -individuality, distinctness and abiding character are involved in this. Israel lost her inheritance, and the land reverted to Him who had given it and who claims it as His. But Israel is to be brought back, and the land will be again divided by lot according to this vision of Ezekiel. Then shall its apportionment to the redeemed people abide according to the purpose of God. Abuses such as that of Ahab’s were decried by the prophets (Isaiah 5:8). Micah pronounces, “Woe to them that devise iniquity, and work evil upon their beds! When the morning is light they practise it, because it is in the power of their hand. And they covet fields, and take them by violence; and houses, and take them away; and they oppress a man and his house, even a man and his heritage” (Micah 2:1-2). Hosea says, “The princes of Judah are become like those that remove the land-mark” (Hosea 5:10; see Deuteronomy 6:21; Deuteronomy 19:14). The oppression of the ruling classes had grown in evil from the days of Solomon.

Ezekiel found the princes of the land “like wolves ravening the prey to shed blood, to destroy souls, to get dishonest gain” (Ezekiel 22:27). The prevalence of such oppression finds confirmation from many passages in the prophets, and these show how deep and vile was the corruption -religious, moral, and civic -which destroyed the life of both kingdoms (Israel and Judah) until there was no remedy, the unsparing stroke of judgment must fall. How good to know that the day of restoration shall not be darkened by this evil -“My princes shall no more oppress My people.” The lesson of this history is patent. With departure from God’s order and the ways of truth and righteousness which His Word directs, oppression, tyranny, and violence come in as the means to establish man’s unrighteousness and its evil brood. This marks the line of Cain at the very beginning, and human history bears its sad and solemn witness to the inevitable consequences of rejecting the revealed knowledge of God, whether in the individual, the family, the Church, or the nation. Under this incubus creation groans, and will continue to do so until He comes whose rod of iron shall smite, breaking in pieces the oppressor, bringing liberty to creation and freeing the nations from the shackles in which sin and Satan’s power have bound them. 2. In the light of that coming day when the last blow of the oppressor’s cruel will shall have fallen, and his terror cease from the earth, the prophet calls for that response in his day which would be in accord with the evident mind of God. The admonition of these verses reaffirms the ordinances of the Law (Leviticus 19:15; Leviticus 19:35-36; Deuteronomy 25:13-15) . In the Proverbs we are assured that a false balance, divers weights and measures, are an abomination to the Lord (Proverbs 11:1; Proverbs 20:10); and by Micah He denounces the prevailing injustice scant measure, deceitful weights. Amos also exposes the same wickedness (Micah 8: 4-7). Isaiah 5:10 makes clear that both liquid and dry measure are mentioned by Ezekiel, the bath being the former and the ephah the latter. The homer is made the standard for both, a measure approximately estimated at 11 bushels, or 90 gallons. As to weights, the shekel is to be that of the Sanctuary, twenty gerahs (Exodus 30:13; Leviticus 27:25). The latter part of this verse is difficult to understand. The maneh is usually taken to equal fifty shekels; here it seems to be sixty, that is, 20+25+ 15; but if this is so, the reason for giving it in three parts is not apparent. Kiel inclines to consider the text corrupt; but Hengstenberg and Hitzig suppose a maneh of threefold value, but evidence for this is lacking. If the talent is correctly estimated as 60 maneh, the statement here seems at variance with Exodus 38:25-26, an analysis of which gives the following result: 603,550 persons gave each half a shekel. This would give 301,775 shekels, deducting the 1,775 leaves the 300, 000, which would be equal to the 100 talents, these being taken as sixty manehs each, requires each maneh to equal fifty shekels (100x60x50=300,000).

This is true of the later Jewish weight system. The passage remains obscure. Some critics suggest the adoption of the LXX as read in the Alex. MS., “Five (shekels) shall be five, and ten shekels ten, and fifty shekels shall be your maneh,” meaning that all shall be genuine of equal and full weight. This at least is in accord with the moral significance of the context. This insistence upon judgment, justice, honest measure and weight, may serve to remind us of the character of the Millennial age. It is the time when righteousness shall reign and all conform to the divine standards (Psalms 45:1-17; Isaiah 11:1-5; Isaiah 32:1-5; Isaiah 32:16-19; Isaiah 33:5-6; Isaiah 60:17-18; Isaiah 61:10-11; Jeremiah 33:15; Daniel 9:24). 3. Here what relates to the worship of the people -their gifts, the feasts, and other regulations -is given in seven sub-sections. First, we considered the place of the Sanctuary (vers. 1-8) then ways of holiness and truth enjoined (vers. 9-12); and now the order of worship, the manner of approach to God. This teaches us that right ways in practical life are the garments which must first invest those who are to be worshipers. The removal of evil and the following of righteousness must characterize those who offer their gifts to God. Of this the fine white linen in which the priests are clothed for service is the symbol.

Apart from the accompaniment of obedience and practical righteousness, God can take no pleasure in mere outward observances and lip worship (Isaiah 1:10-17; Matthew 15:7-9). He desires mercy and not sacrifice, the knowledge of God more than burnt-offerings (Hosea 6:6). Obedience is better than sacrifice. God looks upon the heart, His searching eye penetrates the mask of outward appearance, and what He desires of His people is that they should do justly, love mercy, and walk humbly with Him (Micah 6:7). This order, namely that of practical righteousness preceding activity in worship, fits well with this as a fifth section -the number that speaks of responsibility to maintain and be exercised in godliness as under the government of God with whom relationship has been established through grace. This principle holds good for us as well as Israel.

This the Epistles abundantly teach. The marvelous grace which they reveal as ours only obligates us to answer the more fully to the righteous and holy requirements of Him whose love and grace we now know. The hands that are lifted up to Him are to be holy hands, the sacrifices of our lips confessing His name are to be yielded up from hearts true in their purpose for His glory, the out-breathing of lives yielded up to obedience in sincerity and truth -our bodies presented as living sacrifices. (1) Let us now consider the various features of the order of worship. First we have the gifts of the people. These consist of wheat, barley, oil, and lambs, in the measure and proportion stated. All is given to the Prince from all the people of the land, and he is to supply the various offerings at the yearly and monthly feasts, on the sabbaths, and in all the solemnities. These gifts have their significance. As to the lamb little remark is needed, we are so familiar with it as the type of Christ, the Lamb of God.

Oil is the well-known symbol of the Holy Spirit; this is associated with the oblation of an ephah presented with the various sacrifices. The cereals too we think of in relation to Christ, the Bread of Life (wheat), while also the food of the poor and humble, to be which He Himself entered into humiliation (barley). Barley was, and still is, to some extent, the food of the poor (Rth 2:17; 2 Kings 4:42; John 6:9; John 6:13). Its connection with Gideon makes it a type of those who are despised and of lowly condition. Then wheat is the figure used by the Lord in reference to His people, those really His whom He will gather into His barn. It thus becomes a symbol of what is true and genuine as the result of the divine work.

Such alone are acceptable to God. On the other hand the barley may suggest the humble station of those who become God’s people, and the lowly place they must take to enter into blessing with Him. To be converted man must become as a little child. It is to the babes that the Father makes His revelation of the Son. To the poor the gospel is preached, and “Blessed are the poor in spirit.” Not many mighty, not many noble are called; but the despised and those of no account in the eyes of the world become God’s peculiar treasure. But aside from these suggestions, this heave-offering from all the people teaches the recognition of God’s goodness and bounteous giving from the lowest to the highest, from the least to the greatest form of blessing (barley, wheat); realized in the power of the Spirit (oil), and redemption (the lamb). This should be true of all God’s people, whether the form of blessing be earthly or heavenly. Terumah, the word for heave-offering, means a sacrifice or gift offered up, that is, as raised or lifted up in presentation for acceptance, and as such devoted to Jehovah’s service. In the Law the right shoulder is the usual heave-offering, the type of service, and that the most efficient, for the right shoulder is the one best able to bear the burden. It is the term applied to the gifts of Israel for the tabernacle, and in that connection we learn what God’s mind is as to the inward state of those who offer: it is heart-willingness, the spirit of being wholly yielded up to God in devoted service, the inner attitude answering to the outward act as the gift is heaved or lifted up. Here in Ezekiel it is specially connected with the oblation which accompanies the sacrifices mentioned in these regulations (Ezekiel 45:24-25; Ezekiel 46:5; Ezekiel 46:7; Ezekiel 46:11; Ezekiel 46:14-15); and then with two forms of offering, the burnt and peace-offerings, the latter being always mentioned in the plural, which thus emphasizes the ideas of thanksgiving and fellowship so prominent in those offerings (Lev., Notes.). Since the gift of lambs is only mentioned in the heave-offering of the people, and later in the sacrifices of the sabbaths and new moons and the daily burnt offering (Ezekiel 46:3-5; Ezekiel 46:13-15), it would seem that the people are particularly associated with these occasions. We may conclude that the other animals of sacrifice, the bullocks, rams, and he-goats, are of the Prince’s own providing, though in doing so he doubtless fills a representative place.

In one case this is specifically stated (ver. 22). Yet that the people are identified with all these sacrifices may be seen in that an oblation accompanies each supplied out of the cereal-offering of all the people. The sacrifices for the purgation of the House (vers. 18-20) appear rather to be the responsibility of the priests, though the indefiniteness of the address -“Thou shalt” -may leave it open to question. (2) Now the yearly feasts are stated; and first the offerings to cleanse and atone for the House. Two occasions are mentioned, on the first and seventh of the first month. This is a remarkable deviation from the Levitical order. The great day of atonement is not mentioned, and these two occasions in the first month seem to take its place. The bullock only is offered, whereas in Leviticus 16:1-34 there are the bullock and two goats, as well as the two rams for burnt-offerings. Yet the object in view is similar, cleansing and atonement respecting the House and those who err.

We hear of no ark or mercy-seat, as of old, upon which the blood is sprinkled; but the blood is put upon the posts of the House, upon the altar, and the posts of the gate of the inner court. Which gate is not specified, though most likely the north gate was meant, for here the work of preparing the sacrifices took place. The omission of not only the day of atonement, but also the offering of firstfruits, Pentecost, and the blowing of trumpets, is significant. In fact, at the time to which the vision of Ezekiel applies, all these will have been accomplished. The resurrection of Christ, the formation of the Church, and the regathering of Israel answer to them, while all that the day of atonement typified, including its application to Israel (Lev., Notes, p. 344), will have also found its fulfilment. Evidently these sacrifices which open the year cannot be considered in the same light as those of old. These point back to the basic work of redemption at the Cross, as those of the past pointed forward to it -those anticipated it, these memorialize it. At the same time they constitute a continual reminder of God’s holiness, which must take notice of the least departure. Next in order comes the Passover and the feast of unleavened bread. Here there are also marked differences from the Mosaic order, which required for each of the seven days two bullocks, one ram, and seven lambs, and an oblation of fine flour mingled with oil, graded for each (Numbers 28:19-21). Ezekiel requires seven bullocks and seven rams for each of the seven days, and no lambs. In both cases there is also the daily sin-offering of one he-goat. The oblation is one ephah for a bullock, and one for each ram, and an hin of oil for an ephah. In addition there is on the first day a bullock for a sin offering for the Prince and all the people, a feature not included in Numbers.

The significance of this feast has been fully given in its place (Exodus, Notes), and in considering the offerings in Leviticus the spiritual meaning of the animals of sacrifice has been adequately stated. Here, then, let it suffice to notice that the offerings required are much richer than under the Law. This emphasizes the fulness of obedience in service (bullock) and consecration (ram). The omission of the lambs would concentrate attention upon. the one lamb of this feast -the Passover lamb, and so upon Christ, the Lamb of God. The third, and last, yearly feast is that of tabernacles. Referring again to Numbers (Numbers 29:12-34) we find here an entire change, and on the whole a simplified ritual, since it is to be the same as at the previous feast of unleavened bread. The eighth day appears omitted also, for its significance finds fulfilment in the establishment of the kingdom with its glorious new beginning of righteousness, peace, and rest for Israel, the nations, and creation itself. (3) The ordinances which relate to the weekly and monthly feasts -sabbaths and new moons -are now given. In connection with them a distinctive feature appears in regard to the east inner gate. This is closed for the six working days, but opened on the sabbath and the day of the new moon. At this open gate Prince and people worship (vers. 2, 3). The Prince is distinguished by alone having permission to enter its porch, and standing there to worship during the offering of his sacrifices. This brings these acts of worship into line with the great altar, and the entrance of the House, immediately before the indwelling glory. Again comparing Numbers 28:9-15 we see there are marked differences. Numbers Sabbath: Two lambs, with their oblation of two-tenths parts of fine flour mingled with oil, and the required drink offering. New Moon: Two bullocks, one ram, seven lambs, with their graded oblations. One goat for a sin-offering. Ezekiel Sabbath: Six lambs, one ram, with an oblation of an ephah for the ram, and that for the lambs is left to the Prince’s generosity: and oil, a hin for an ephah. New Moon: One bullock, one ram, six lambs, with an oblation of an ephah for a bullock, and for the ram, and for the lambs according to the Prince’s generosity: and oil, a hin for an ephah. This new order of sacrifices gives greater prominence to the sabbath, while the greatly increased oblation in all cases may signify the increased fruitfulness and prosperity of those Millennial days; and the emphasis on the sabbath suggests that what it means for the earth and creation is then blessedly realized in the righteousness, peace, rest and abundant blessing of the kingdom. The enlarged oblations which answer to the meal-offerings of old, and are typical of Christ’s Person in its human perfection, may well speak of the enhanced appreciation of Him in that day when He will no longer be One having no beauty that He should be desired. Of Him then will it be sung, “Thou art fairer far than the sons of men: grace is poured into Thy lips. . .Thy throne, O God, is forever and aye; the sceptre of Thy kingdom is an even sceptre.” The larger proportion of the oil intimates the greater fulness of the Spirit, and so of apprehension. The offerings are increased threefold, for there is full realization through redemption of the victory of good over evil (6) in the sabbath-keeping of that coming day. As to the differences on the feast of the new moon we can say little. The monthly return of the moon speaks of constant renewal under the good hand of God, and that of course of the creature, weak and nothing in itself, ever dependent upon the sufficiency and ministry of the Creator; like the moon, in itself nothing, and getting all its light from the great source of light and power, the sun. It has its special reference to Israel, but yields its lessons also for the Church and the individual (Numbers, Notes, p. 498). The bullock and ram must still speak of service and consecration, but in the victory of known redemption. (4) Certain directions as to the times of public worship follow. First, the Prince cannot enter the inner court. He comes into the porch of the east gate, which is at the outer end toward the court of general assemblage, and goes out the same way. This shows that he is not privileged to pass through the gate. The people are to enter by one gate and leave by the opposite one. Only two gates are available for them, the north and south, for the outer east gate was perpetually closed. This rule of the Sanctuary is, in effect, “Let all things be done fittingly and in order” (1 Corinthians 14:40). We have referred to the meaning of the north when considering that gate. The south affords another lesson. To go southward is to go toward Egypt -the land of the serpent, with its lure for the flesh, and its bondage too, though with this may be found a measure of ease and pleasure which gratifies the natural man.

Abram travelled there to escape the famine and the exercise of dependence upon God alone. We are kept by His power through faith, not sight, but that means a path of both exercise and discipline. Relaxing influences are found in the south; they may be pleasant for a season, but there too we experience the burning heat which parches the earth and destroys fruitfulness. “How many have found the hot breath of worldly prosperity the destruction of spiritual fruit.” In the tabernacle it is suggestive to find the table of the showbread on the north side, for the truth of communion is what we need and get there, where also we learn how through sacrifice judgment is forever removed so that our darkness is turned to light. But on the south side of the ’tabernacle, opposite the table, the candlestick was placed, for as we walk in the light of the Spirit we do not fulfil the lusts of the flesh -the south does not attract. Instead we bear the fruit of the Spirit, of which the motif used in designing the candlestick plainly speaks. Spiritually speaking, we need to pass through both the north and the south gates, for thus the altar and the House come into view and their lessons are impressed upon us. (5) The oblation, or meal-offering, is now specially emphasized by repeating its measure in relation to the sacrifices. Typical of Christ in His perfect humanity it brings Him before us as the Son of Man, the One in whom full, perfect and holy Manhood is united with full Deity, for in Him the fulness of the Godhead dwells bodily. It is fitting that that which speaks of Him in this character should receive prominence in these visions of Ezekiel, for they refer to the time of the kingdom of the Son of Man, when He as that will take up His great power and reign, possessing Himself of the inheritance of which He is the appointed Heir. (6) This next ordinance shows the distinctive place of the Prince. The east gate is opened to him whenever he presents his freewill offering. It seems clear that he fills a representative place, and this being so may not his special privilege suggests the preeminent place of Israel as compared with other nations who come up to the mountain of Jehovah’s House? (7) Finally, the daily burnt-offering is prescribed. In contrast to the Levitical order it is offered in the morning only. The oblation is increased from one-tenth to one-sixth, and the oil from one-quarter of a hin to one-third. 4. Further warning against oppression is given, and the purpose expressed that each preserve his own inheritance. This latter feature is guarded in the regulation concerning the division of the Prince’s inheritance. It must remain in his family, so that a portion given to a servant reverts to him in the year of jubilee, or liberty. 5. In this concluding part we are told about the kitchens for the priests and for the people. The care to keep what is priestly from the people is meant surely to maintain a sense on both sides -with the priests and people -of the sanctity of the service of Jehovah, so guarding against all undue familiarity, as a result of which in. the past so much had crept in to defile the courts of Jehovah’s house.