1Takto řekl Pán, Hospodin: Brána vnitřního nádvoří, jež je obrácena k východu, bude po šest dní práce zavírána, ale v den soboty se bude otvírat, i v den novu měsíce se bude otvírat, 2a vládce bude vcházet cestou předsíně té brány zvenčí a stane před zárubní té brány a kněží vykonají jeho vzestupnou oběť a jeho oběť pokojných hodů, i pokloní se na prahu té brány a vyjde, a brána se až do večera nebude zavírat 3a u vchodu do oné brány se o sobotách a o novech měsíce bude před tváří Hospodinovou klanět lid země. 4A vzestupná oběť, již bude vládce v den soboty Hospodinu předkládat: Šest bezvadných jehňat a bezvadný beran, 5a oběť daru: Éfá k beranovi, a k jehňatům oběť daru - dávka jeho ruky, a oleje hín k éfě. 6A v den novu měsíce: Mladý býk, z bezvadných, a šest jehňat a beran, to budou bezvadné kusy; 7a éfu k býkovi a éfu k beranovi bude činit obětí daru, a k jehňatům podle toho, čeho jeho ruka bude moci dosáhnout, a oleje hín k éfě. 8A při svém vstupování bude vládce vstupovat cestou předsíně té brány a touž cestou bude vycházet, 9ale při vstupování lidu země před tvář Hospodinovu o svátcích bude ten, kdo bude ke klanění vstupovat cestou brány severu, vycházet cestou brány jihu, a ten, kdo bude vstupovat cestou brány jihu, bude vycházet cestou brány severu, nebude se vracet cestou brány, jíž vstoupil, nýbrž bude vycházet naproti ní, 10a vládce bude při jejich vstupování vstupovat vprostřed nich a při jejich vycházení bude vycházet. 11A o slavnostech a o svátcích bude obětí daru: Éfá k býkovi a éfá k beranovi, a k jehňatům dávka jeho ruky, a oleje hín k éfě. 12A kdykoli bude vládce vykonávat dobrovolnou oběť vzestupnou nebo dobrovolnou oběť pokojných hodů Hospodinu, pak se mu otevře brána, jež je obrácena k východu, a on svou vzestupnou oběť aneb svou oběť pokojných hodů vykoná podle toho, jak ji bude vykonávat v den soboty, a vyjde, a po jeho vyjití se brána zavře. 13A denně budeš vzestupnou obětí Hospodinu činit roční dobytče, bezvadné, každého jitra je budeš obětovat, 14a k němu budeš každého jitra vykonávat oběť daru, šestinu éfy a třetinu hínu oleje ke skrápění jemné mouky oběti daru Hospodinu - trvalá ustanovení, ustavičně, 15ano, dobytče a oběť daru a olej budou každého jitra činit ustavičnou vzestupnou obětí. 16Takto řekl Pán, Hospodin: Když bude vládce dávat dar někomu ze svých synů, bude to jeho dědictví, jeho synům to bude majetkem v dědictví, 17ale když bude ze svého dědictví dávat dar některému ze svých služebníků, pak bude jeho až po rok svobody, potom se vrátí vládci, jen jeho synů dědictví od něho bude jejich. 18A vládce nebude brát z dědictví lidu k vytlačování jich z jejich majetku - své syny bude ze svého majetku obdařovat dědictvím, aby můj lid nebyl rozháněn, každý ze svého majetku. 19Pak mě vchodem, jenž byl po straně brány, uvedl k svatým komnatám pro kněží, jež byly obráceny k severu, a hle, tam bylo místo v nejzazších končinách k západu; 20i řekl ke mně: Toto je místo, kde budou kněží vařit oběti za provinění a za hřích, kde budou péci oběti daru, aby nebylo vynášení jich do vnějšího nádvoří k posvěcování lidu. 21A vyvedl mě do vnějšího nádvoří a dal mi přejít po čtyřech koutech toho nádvoří, a hle, v každém koutě nádvoří bylo nádvoří, nádvoří v koutě nádvoří - 22ve čtyřech koutech nádvoří byla uzavřená nádvoří, délky čtyřiceti a šířky třiceti; všechny čtyři kouty měly jednu míru 23a bylo v nich vůkol ohrazení, vůkol nich čtyř, a krby k vaření, zřízené zespod ohrazení vůkol. 24A řekl ke mně: Toto jsou místnosti těch, kdo vaří, kde služebníci domu budou vařit oběti lidu.
Matthew Henry - Complete Commentary 1 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 (
Ezek 46:1), and whenever the prince offered a voluntary offering,
Ezek 46:12. Of the keeping of this gate ordinarily shut we read before (
Ezek 44:2); 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, Ezek 46:2,
Ezek 46:8. 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 (
Ezek 46:2), 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, Ezek 46:3. 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, Pss 84:10. 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 30:21.
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, Ezek 46:9. 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 (
Phili 3:13) 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 (
Ezek 46:3), and that, when they come in and go out, the prince shall be
in the midst of them, Ezek 46:10. 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, Ezek 46:13. 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 (
Hebre 9:26), 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 28:9), it is here appointed that (at the prince's charge) there shall be
six lambs offered,
and a ram besides (
Ezek 46:4), 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,
Ezek 46:6. 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 (
1Pet 1:19), 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, Duet.
Ezek 28:4. 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 15:6-
Num 15:9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (p. 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 (
Ezek 46:5,
Ezek 46:7,
Ezek 46:11),
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, 1Cor 16:2. God has not
made us to serve with an offering (
Isa 43:23), 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. 16 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 (
Ezek 46:16), 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 48:22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him,
Ezek 46:17. 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 8:35.
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 (
Ezek 46:18): 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.
19 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,
Ezek 46:20. 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 (
Ezek 46:19) and others under the rows, in the four corners of the outer court,
Ezek 46:21-
Ezek 46:23. 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,
Ezek 46:20. 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 2:12) 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.