In
this chapter we have, I. Some further rules given both to the priests and to
the people, relating to their worship, ver. 1-15. II. A law concerning the
prince's disposal of his inheritance, ver. 16-18. III. A description of the
places provided for the boiling of the sacrifices and the baking of the
meat-offerings, ver. 19-24.
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Rules
Relating to Worship.
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B.
C. 574.
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1 Thus saith the Lord GOD;
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. 2 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.
3 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. 4 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. 5 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. 6 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. 7 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 a hin of oil to an ephah.
8 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. 9
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. 10 And the prince in the midst of them,
when they go in, shall go in; and when they go forth, shall go forth.
11 And in the feasts and in the solemnities the meat 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 a hin of oil to an ephah. 12 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. 13 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. 14 And thou shalt prepare a meat offering for it
every morning, the sixth part of an ephah, and the third part of a hin of
oil, to temper with the fine flour; a meat offering continually by a
perpetual ordinance unto the LORD.
15 Thus shall they prepare the lamb, and the meat offering, and the oil,
every morning for a continual burnt offering.
Whether the rules for public worship here laid down were designed to be
observed, even in those things wherein they differed from the law of Moses,
and were so observed under the second temple, is not certain; we find not in
the history of that latter part of the Jewish church that they governed
themselves in their worship by these ordinances, as one would think they
should have done, but only by law of Moses, looking upon this then in
the next age after as mystical, and not literal. We may observe, in these
verses,
I. That the place of worship was fixed, and rules were given concerning
that, both to prince and people.
1. The east gate, which was kept shut at other times, was to be opened on
the sabbath days, on the moons (v. 1), and whenever the prince
offered a voluntary offering, v. 12. Of the keeping of this gate
ordinarily shut we read before (ch. xliv. 2); whereas the other gates
of the court were opened every day, this was opened only on high days and on
special occasions, when it was opened for the prince, who was to go in by
the way of the porch of that gate, v. 2, 8. Some think he went in
with the priests and Levites into the inner court (for into that
court this gate was the entrance), and they observe that magistrates and
ministers should join forces, and go the same way, hand in hand, in
promoting the service of God. But it should rather seem that he did not go through
the gate (as the glory of the Lord had done), though it was open, but he
went by the way of the porch of the gate, stood at the post of the
gate, and worshipped at the threshold of the gate (v. 2),
where he had a full view of the priests' performances at the altar, and
signified his concurrence in them, for himself and for the people of the
land, that stood behind him at the door of that gate, v. 3.
Thus must every prince show himself to be of David's mind, who would very
willingly be a door-keeper in the house of his God, and, as the word
there is, lie at the threshold, Ps. lxxxiv. 10. Note, The greatest of
men are less than the least of the ordinances of God. Even princes
themselves, when they draw near to God, must worship with reverence and
godly fear, owning that even they are unworthy to approach to him. But
Christ is our prince, whom God causes to draw near and approach
to him, Jer. xxx. 21.
2. As to the north gate and south gate, by which they entered into the court
of the people (not into the inner court), there was this rule given,
that whoever came in at the north gate should go out at the south
gate, and whoever came in at the south gate should go out at the north
gate, v. 9. Some think this was to prevent thrusting and jostling
one another; for God is the God of order, and not of confusion. We
may suppose that they came in at the gate that was next their own houses,
but, when they went away, God would have them go out at that gate which
would lead them the furthest way about, that they might have time for
meditation; being thereby obliged to go a great way round the sanctuary,
they might have an opportunity to consider the palaces of it, and, if
they improved their time well in fetching this circuit, they would call it
the nearest way home. Some observe that this may remind us, in the service
of God, to be still pressing forward (Phil. iii. 13) and not to look
back, and, in our attendance upon ordinances, not to go back as we came,
but more holy, and heavenly, and spiritual.
3. It is appointed that the people shall worship at the door of the east
gate, where the prince does, he at the head and they attending him, both
on the sabbath and on the new moons (v. 3), and that, when
they come in and go out, the prince shall be in the midst of them, v.
10. Note, Great men should, by their constant and reverent attendance on God
in public worship, give a good example to their inferiors, both engaging
them and encouraging them to do likewise. It is a very graceful becoming
thing for persons of quality to go to church with their servants, and
tenants, and poor neighbours about them, and to behave themselves there with
an air of seriousness and devotion; and those who thus honour God with their
honour he will delight to honour.
II. That the ordinances of worship were fixed. Though the prince is supposed
himself to be a very hearty zealous friend to the sanctuary, yet it is not
left to him, no, not in concert with the priests, to appoint what sacrifices
shall be offered, but God himself appoints them; for it is his prerogative
to institute the rites and ceremonies of religious worship. 1. Every
morning, as duly as the morning came, they must offer a lamb for a burnt-offering,
v. 13. It is strange that no mention is made of the evening
sacrifice; but Christ having come, and having offered himself now in the
end of the world (Heb. ix. 26), we are to look upon him as the evening
sacrifice, about the time of the offering up of which he died. 2. On the
sabbath days, whereas by the law of Moses four lambs were to be offered
(Num. xxviii. 9), it is here appointed that (at the prince's charge) there
shall be six lambs offered, and a ram besides (v. 4),
to intimate how much we should abound in sabbath work, now in gospel-time,
and what plenty of the spiritual sacrifices of prayer and praise we should
offer up to God on that day; and, if with such sacrifice God is
well-pleased, surely we have a great deal of reason to be so. 3. On the
new moons, in the beginning of their months, there was over and above the
usual sabbath-sacrifices the additional offering of a young bullock, v.
6. Those who do much for God and their souls, statedly and constantly, must
yet, upon some occasions, do still more. 4. All the sacrifices were to be without
blemish; so Christ, the great sacrifice, was (1 Pet. i. 19), and so
Christians, who are to present themselves to God as living sacrifices,
should aim and endeavour to be--blameless, and harmless, and without
rebuke. 5. All the sacrifices were to have their meat-offerings annexed
to them, for so the law of Moses had appointed, to show what a good table
God keeps in his house and that we ought to honour him with the fruit of our
ground as well as with the fruit of our cattle, because in both he has
blessed us, Deut. xxviii. 4. In the beginning, Cain offered the one and Abel
the other. Some observe that the meat-offerings here are much larger in
proportion than they were by the law of Moses. Then the proportion was three
tenth-deals to a bullock, and two to a ram (so many tenth parts
of an ephah) and half a hin of oil at the most (Num. xv. 6-9); but here, for
every bullock and every ram, a whole ephah and a whole hin of oil (v.
7), which intimates that under the gospel, the great atoning sacrifice
having been offered, these unbloody sacrifices shall be more abounded in;
or, in general, it intimates that as now, under the gospel, God abounds in
the gifts of his grace to us, more than under the law, so we should abound
in the returns of praise and duty to him. But it is observable that in the
meat-offering for the lambs the prince is allowed to offer as he
shall be able to give (v. 5, 7, 11), as his hand shall attain
unto. Note, Princess themselves must spend as they can afford; and even
in that which is laid out in works of piety God expects and requires but
that we should do according to our ability, every man as God has prepared
him, 1 Cor. xvi. 2. God has not made us to serve with an offering
(Isa. xliii. 23), but considers our frame and state. Yet this will not
countenance those who pretend a disability that is not real, or those who by
their extravagances in other things disable themselves to do the good they
should. And we find those praised who, in an extraordinary case of charity,
went not only to their power, but beyond their power.
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Laws
Concerning the Prince's Inheritance.
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B.
C. 574.
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16 Thus saith the Lord GOD;
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. 17 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.
18 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.
We have here a law for the limiting of the power of the prince in the
disposing of the crown-lands. 1. If he have a son that is a
favourite, or has merited well, he may, if he please, as a token of his
favour and in recompence for his services, settle some parts of his lands
upon him and his heirs for ever (v. 16), provided it do not go out of
the family. There may be a cause for parents, when their children have grown
up, to be more kind to one than to another, as Jacob gave to Joseph one
portion above his brethren, Gen. xlviii. 22. 2. Yet, if he have a
servant that is a favourite, he may not in like manner settle lands upon
him, v. 17. The servant might have the rents, issues, and profits,
for such a term, but the inheritance, the jus proprietarium--the right of
proprietorship, shall remain in the prince and his heirs. It was fit
that a difference should be put between a child and a servant, like that
John viii. 35. The servant abides not in the house for ever, as the
son does. 3. What estates he gives his children must be of his own (v.
18): He shall not take of the people's inheritance, under pretence of
having many children to provide for; he shall not find ways to make them
forfeit their estates, or to force them to sell them and so thrust his
subjects out of their possession; but let him and his sons be content
with their own. It is far from being a prince's honour to increase the
wealth of his family and crown by encroaching upon the rights and properties
of his subjects; nor will he himself be a gainer by it at last, for he will
be but a poor prince when the people are scattered every man from his
possession, when they quit their native country, being forced out of it
by oppression, choosing rather to live among strangers that are free people,
and where what they have they can call their own, be it ever so little. It
is the interest of princes to rule in the hearts of their subjects, and then
all they have is, in the best manner, at their service. It is better for
themselves to gain their affections by protecting their rights than to gain
their estates by invading them.
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Buildings
about the Temple.
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B.
C. 574.
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19 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. 20 Then said he unto me, This is
the place where the priests shall boil the trespass offering and the sin
offering, where they shall bake the meat offering; that they bear them
not out into the utter court, to sanctify the people. 21 Then he
brought me forth into the utter court, and caused me to pass by the four
corners of the court; and, behold, in every corner of the court there was
a court. 22 In the four corners of the court there were
courts joined of forty cubits long and thirty broad: these four
corners were of one measure. 23 And there was a
row of building round about in them, round about them four, and it
was made with boiling places under the rows round about. 24
Then said he unto me, These are the places of them that boil, where
the ministers of the house shall boil the sacrifice of the people.
We have here a further discovery of buildings about the temple, which we did
not observe before, and those were places to boil the flesh of the offerings
in, v. 20. He that kept such a plentiful table at his altar needed
large kitchens; and a wise builder will provide conveniences of that kind.
Observe, 1. Where those boiling-places were situated. There were some at the
entry into the inner court (v. 19) and others under the rows, in the
four corners of the outer court, v. 21-23. These were the places
where, it is likely, there was most room to spare for this purpose; and this
purpose was found for the spare room, that none might be lost. It is a pity
that holy ground should be waste ground. 2. What use they were put to. In
those places they were to boil the trespass-offering and the
sin-offering, those parts of them which were allotted to the priests and
which were more sacred than the flesh of the peace-offerings, of which the
offerer also had a share. There also they were to bake the meat-offering,
their share of it, which they had from the altar for their own tables, v.
20. Care was taken that they should not bear them out into the outer
court, to sanctify the people. Let them not pretend to sanctify the
people with this holy flesh, and so impose upon them; or let not the people
imagine that by touching those sacred things they were sanctified, and made
any the better or more acceptable to God. It should seem (from Hag. ii. 12)
that there were those who had such a conceit; and therefore the priests must
not carry any of the holy flesh away with them, lest they should encourage
that conceit. Ministers must take heed of doing any thing to bolster up
ignorant people in their superstitious vanities.
