And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession. They shall eat the meat offering, and the sin offering, and the trespa.s.s offering; and every dedicated thing in Israel shall be theirs. And the first of all the first fruits of all things and every oblation of all of every sort of your oblations, shall be the priests": ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast (verses 15-31).
The sons of Zadok kept the charge, they were faithful when the children of Israel went astray, and the Lord is now announcing the reward for their faithfulness. The earthly priesthood as it was once is re-established and vested in the sons of Zadok. These are to come near unto Jehovah and offer in His presence. How they are to come in, the garments they shall wear, is made known to the prophet. They are not to shave their heads, "neither shall any priest drink wine, when they enter into the inner court." They are forbidden to take for wives a widow or one that has been put away. Maidens of Israel or a priest"s widow they could marry. All this will be literally fulfilled and done when this new and true worship is inst.i.tuted in the coming age. It has nothing whatever to do with our age. No such special cla.s.s of an earthly priesthood exists during this age of grace. All believers const.i.tute a holy and a royal priesthood; the priests of ritualistic Christendom are an invention. But when the Lord has restored Israel to their land and this great place of worship stands, priestly ministrations will be resumed. Neither will this be a denial of Him who is priest forever after the order of Melchizedec. While the spurious, man-made priesthood of this Christian age denies the Lord and His finished work, the future priesthood ministering in the millennial temple will glorify Him.
These priests will also be teachers and exercise judicial authority (verses 23-24). The law of defilement will be enforced, though there will be less possibility of such defilement, for death during the millennium will not be the rule as it is now, but a rare and exceptional occurrence. Finally we read of the inheritance of the priests who minister before the Lord. "I am their inheritance, and ye shall give them no possession in Israel; I am their possession." While many of these appointments in priestly ministry during the millennium are obscure to us who enjoy the heavenly things, we may rest a.s.sured that the Lord in His own time "in that day" will bring about the accomplishment of all He has spoken.
Chapter xlv.
I. The Holy Portion of the Land for the Sanctuary, the Priests, the Levites, the City and the Prince.
Moreover when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the Lord, an 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. 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. 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. 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. 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.
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.
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. 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 (verses 1-8).
The land possessed will be divided by lot for the inheritance of the people. The special territorial division for the different tribes is recorded in the last two chapters. They are to bring an oblation of the land which the Lord so graciously restored unto them. The word "oblation" is literally an "heave-offering," because when anything was offered to Jehovah the offerer raised the hand. The dimensions of the holy portion of the land are, in length 25,000, and in breadth 10,000.
But what? The Hebrew has no definite measure. The authorized version supplies the word "reeds," which seems to be correct in view of the statement in chapter xlii:16.[52] This is a very large territory, a square of some sixty miles on each side. The topography of Palestine will be entirely changed in the coming age, as we pointed out before.
The land is to be greatly enlarged, while the temple-mountain will be highly exalted. These changes will make all possible which we read in these closing chapters. We must take these chapters in faith, knowing that the omnipotent Lord will accomplish all in his own time. In the center of this large area, the holy portion of the Lord, will be the sanctuary; the measurement is given in verse 2. Around this the priests have their portion; there they will have their houses. The estate of the Levites comes next; the measurement is given, and that they shall have for possession twenty chambers. The Septuagint has "cities to dwell in,"
habitations where they will reside. This is undoubtedly the correct meaning. Then the measurement of the city is given, which is for the whole house of Israel. Finally the portion of the Prince is recorded.
"And the Prince shall have his portion on the one side and on the other side of the holy oblation, and of the possession of the city over against the holy oblation, and over against the possession of the city, from the west side westward, and from the east side eastward; and in length answering to one of the portions of the tribes from the west border unto the east border." From this we learn that the estate of the Prince consists of two halves, the one on the west and the other on the east of the holy portion. He stands as the head and ruler in closest connection with the sanctuary. It is all a new order and will be brought about when the Lord has come back, and when Israel is restored to the land. They never possessed such a holy portion in the land, nor such a sanctuary. A spiritual application as to the Church is impossible to make; the literal interpretation is the only possible one which can be made.
[52] Read our comment on this verse.
III. Exhortation Addressed to the Princes.
Thus saith the Lord G.o.d; 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 G.o.d. Ye shall have just balances, and a just ephah, and a just bath. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer. And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh[53] (verses 9-12).
[53] The sixtieth part of a talent, about fifty shekels.
The princes who used to oppress the people, shall no longer oppress (verse 8). They are to execute judgment and justice. Every measure is to be just. The time has come when righteousness reigns. "He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor" (Ps. lxxii:4). No longer will the poor be down-trodden.
IV. The Oblation for the Prince and His Offerings.
This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley: 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 an homer: 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 G.o.d. All the people of the land shall give this oblation for the prince in Israel. 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 (verses 13-17).
What the ruling Prince, the vice-regent upon the throne of David, is to receive from the people is stated in verses 13-16. The part of the Prince is to give burnt-offerings, meal offerings, drink offerings, at the different feasts and solemnities, to make reconciliation for the House of Israel. No doubt all this has a retrospective value and meaning. These sacrifices and offerings commemorate the one great sacrifice, which is constantly and vividly kept in full view by these ceremonies.
V. The Two Great Feasts Pa.s.sover and the Feast of Tabernacles.
Thus saith the Lord G.o.d; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary: 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. 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. In the first month, in the fourteenth day of the month, ye shall have the pa.s.sover, a feast of seven days; unleavened bread shall be eaten. And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. 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. And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah. 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 (verses 18-25).
First stands the cleansing of the sanctuary on the first day of the first month. The cleansing of the sanctuary therefore commences the year. And this offering of a young bullock without blemish shows forth Christ in His wonderful, unblemished devotedness as He suffered once for sin. The same sacrifice will be repeated on the seventh day, and it is then especially for everyone that erreth and for him that is simple. The precious blood of the Lamb of G.o.d is thus constantly kept in remembrance. Two great feasts will be celebrated, the Pa.s.sover and the Feast of Tabernacles. These are the feasts of the Millennium. Very significantly the feast of weeks, that is Pentecost, is no longer mentioned. Dispensationally the Feast of Pentecost typifies the coming of the Spirit of G.o.d, to baptize believing Jews and Gentiles into one body. Pentecost ushered in this present age, and during its course the Holy Spirit is on earth fulfilling His mission in calling from Jews and Gentiles a people for His name. When this age closes with the great predicted events transpiring, the Spirit of G.o.d has finished the work for which He came. The body of Christ is taken home to glory and united with the Head. It is true the Holy Spirit will yet be poured out upon all flesh (Joel ii:28) but the dispensational aspect of Pentecost is fulfilled and can have no such meaning in millennial times.[54]
[54] The Feasts of Jehovah--Pa.s.sover: The Cross and its work. First Fruits: Resurrection of Christ. Pentecost: The Gift of the Spirit and the calling of the Church. Feast of Trumpets: The Regathering of Israel.
Day of Atonement: Israel"s Cleansing. Feast of Tabernacles: The Millennium.
And how appropriate it is that only Pa.s.sover and the Feast of Tabernacles are celebrated by Israel when the Lord has come. Pa.s.sover was first kept in Egypt; its precious meaning is well known to all Christians. Redemption by blood, so fully realized in the work of the spotless Lamb of G.o.d, is blessedly seen in the Pa.s.sover, while the Feast of Unleavened Bread reveals the purpose of redemption--redemption unto holiness. Israel observed this feast in the wilderness. They celebrated it when they had come into the land; then under Hezekiah and Josiah it was recovered. During their long dispersion Israel has not forgotten this feast. Though with judicial blindness upon them, eyes that cannot see and ears that cannot hear, the people keep once a year the Pa.s.sover.
Longingly the orthodox Jew looks towards the land of promise and repeats each Pa.s.sover night the pious wish "This day here; next year in Jerusalem." When the nation is regathered and the Kingdom is established in their midst, they will keep this Feast anew. What meaning it will then have! What memories cl.u.s.ter around it! How all their history will be recalled by that Feast--started in Egypt and consummated in the Kingdom! But the observance apart from the unleavened bread is different. The Prince and all the people on the fourteenth day of the first month are identified as they never were before, in a single bullock for a sin offering, while every day for seven days the Prince prepares a complete burnt offering, a sign of perfect consecration to the Lord. What praise the Lord, the Lamb of G.o.d enthroned in glory, and His glory covering the earth, will receive in these yearly memorial feasts.
The Feast of Tabernacles is the second great feast. It was kept by Israel when the harvest and the vintage had taken place. It foreshadows the Millennium, when the harvest and the vintage (Rev. xiv) the end of the age is pa.s.sed and the new age, the age of glory, has come; the great ingathering has taken place and the prophetic meaning of the Feast of Tabernacles will be realized. Zechariah xiv:16-21 tells us of its Millennial celebration.
Chapter xlvi.
I. The Worship of the Prince.
Thus saith the Lord G.o.d; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. 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 priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. 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. 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.
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 oil to an ephah. And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. 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 oil to an ephah. 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 (verses 1-8).
Here another worship scene of the Millennium is described. The prominent eastern gate is to be closed during the six working days, but on the Sabbath it shall be opened, as well as in the day of the new moon. The Sabbath and the new moon are prominent in the worship of the Kingdom Age. The Sabbath was a type of the coming rest for the people of Israel.[55] This rest has now come. Their wanderings are ended, they are gathered from the East and from the West, from the North and South, and have found at last the promised rest (Ps. cvii:1-8). Therefore the Sabbath is especially mentioned in connection with worship. On the seventh day the gate through which the Lord and His glory pa.s.sed is opened and left open till the evening. The six working days (typical of 6,000 years) are forever gone, the seventh day, the seventh thousand, the Day of the Lord, has come. And when the Millennium ends, the complete, eternal rest comes for all the people of G.o.d. The new moon is typical of Israel"s re-establishment as a nation. The nation, like the moon, had waned, and disappeared, but now she shines again like the new moon.
[55] When it speaks of "my rest" in Hebrews iv it refers to the eternal rest.
The Prince is to worship at the threshold of the gate, and the people before the gate. But neither the Prince nor the people enter within. No drawing near to G.o.d is known then as we now enjoy it who worship in the Spirit through the rent veil. It is all an earthly worship, while the true worship of the Church is heavenly. The Prince in this worship enters by the outer door on the side of the east and he goes out by the same door. The Prince occupies the prominent place as the representative of the people. He presents his offerings to Jehovah, while the people stand as worshippers at the outer gate of the same entrance. The offerings the Prince is to bring on the Sabbath are larger than those commanded in the law. Both the burnt-offering and the meal offering brought by him on the Sabbath are more abundant than those offered under the old dispensation, an evidence of the higher and more perfect worship of restored Israel. Different, however, is it with the offering on the new moon. In Numbers xxviii:11-15 we read:
And in the beginnings of your months ye shall offer a burnt offering unto the Lord; two young bullocks, and one ram, seven lambs of the first year without spot; And three tenth deals of flour for a meal offering, mingled with oil, for one bullock; and two tenth deals of flour for a meal offering, mingled with oil for one ram; And a several tenth deal of flour mingled with oil for a meal offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the Lord. And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. And one kid of the goats for a sin offering unto the Lord shall be offered, beside the continual burnt offering, and his drink offering.
Such are the offerings according to the law, to be brought on the new moon. But in the millennial worship these offerings are diminished. All this has a deeper meaning which will be fully known and enjoyed when this worship is carried out.
II. Further Instructions as to Worship.
But when the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth 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 in the solemnities the meal 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 oil to an ephah. Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and 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. And thou shalt prepare a meal offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil to temper with the fine flour, a meal offering continually by a perpetual ordinance unto the Lord. Thus shall they prepare the lamb and the meal offering, and the oil, every morning for a continual burnt offering. (verses 9-15.)
Everything is divinely ordered. Here are first the special instructions for the worship of the people of the land. When they come before the Lord in the solemn feasts some will enter in to worship by the north gate and leave by the south gate, and others who enter by the south gate will leave by the way of the north gate. None is permitted to leave by the gate through which he entered. Perhaps this injunction is given to avoid confusion among the mult.i.tudes who will come to worship in those coming days, when the Lord will be universally acknowledged (Zech.
xiv:9).
In the midst of these worshipping ma.s.ses will be the Prince (verse 10).
What a blessed reminder of Him who is the One in the midst! He was in the midst on Calvary; He is in the midst of His people during this age; in Revelation He is seen in the midst of the throne (Rev. v:6). The Prince as the representative of the King of kings is therefore in the midst of His redeemed earthly Israel. The burnt-offering and the meal offering, so prominent in this coming worship are constant memorials of His great devotion when He offered Himself, and of His holy, spotless humanity in which He suffered and glorified G.o.d.
Something else of deep interest is recorded here. The daily burnt-offerings during the old dispensation consisted of a lamb every morning and of a lamb every evening. Here no evening lamb for a burnt-offering is mentioned, but the offerings are to be brought only during the mornings. The bright morning has come, the day dawn for His people, so long in the night of suffering and dispersion. The night is gone forever and therefore the evening, preceding the night, is no longer mentioned and no provision is made for an evening burnt-offering.
The night is gone and Israel"s glorious morning can never be darkened again by apostasy.
III. Concerning the Prince, His Sons and Servants.
Thus saith the Lord G.o.d; 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 people"s inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession (verses 16-18).
Here we read that the Prince has sons, natural descendants, and whatever gifts he bestows upon them shall be their possession by inheritance.
This is conclusive that the Prince of these last chapters of Ezekiel is not Christ. The Prince has sons and servants. As the entire final vision of this book deals with the earthly conditions of the coming age, and reveals nothing of the heavenly side of things, these sons and servants cannot mean the church-saints, who are with Christ in the New Jerusalem.
As to a gift to one of the Prince"s servants, it is to revert to his sons when the year of liberty or jubilee is celebrated. The jubilee year will therefore be observed during the coming age.
IV. Additional Description of Temple Buildings.
After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward.