Ezekiel 45:14 Komentář

In this chapter is further represented to the prophet, in vision, I. The division of the holy land, so much for the temple, and the priests that attended the service of it (Eze 45:1-4), so much for the Levites (Eze 45:5), so much for the city (Eze 45:6), so much for the prince, and the residue to the people (Eze 45:7, Eze 45:8). II. The ordinances of justice that were given both to prince and people (Eze 45:9-12). III. The oblations they were to offer, and the prince's part in those oblations (Eze 45:13-17). Particularly in the beginning of the year (Eze 45:18-20) and in the passover, and the feast of tabernacles (Eze 45:21-25). And all this seems to point at the new church-state that should be set up under the gospel, which, both for extent and for purity, should far exceed that of the Old Testament.

INTRODUCTION TO EZEKIEL 45 This chapter treats of the division of the land in future time, and the persons and uses for which it is to be made; one part being for the sanctuary, and the priests that serve in it, and for their houses for them to dwell in, Eze 45:1, another for the Levites and their chambers, Eze 45:5, and another for the city, for the Israelites in common, Eze 45:6, and the last for the prince; and of the situation and extent of it, Eze 45:7 and of the righteous administration of civil government in the time of the spiritual reign of Christ, in abstinence from violence and exactions, and doing justice, for which orders and directions are given, Eze 45:9, then of the oblations of the people of the land, Eze 45:13, and next of those that are to be prepared by the prince, Eze 45:17, and the times of the offering of them, at the beginning of the year, on the feasts of the passover and tabernacles, Eze 45:18, the rules for which are so different from the Mosaic law, as show the abrogation of that; and that all this is to be understood in a spiritual and evangelic sense.

Concerning the ordinance of oil, the bath of oil,.... This shows that the bath was for liquid measure; and as oil was a part of food with the Jews, as well as used in their offerings, a rule is given for the distribution of that to the Lord's ministers, that they may have everything convenient for them: ye shall offer the tenth part of a bath out of a cor; which was the same measure with the "homer", only another name for it, as follows: which is an homer of ten baths, for ten baths are an homer; so that if a man had an homer or ten baths of oil, he was to give a hundredth part of it for the use of the priests and Levites, or ministers of the word; a greater portion of wheat or barley is given than of oil, because there is a greater expense in families of the one than of the other.

And these are the firstfruits that you shall offer: one-sixth of an ephah of wheat, and one-sixth of an ephah of barley. The measure of oil: a bath of oil is one-tenth of a cor; and ten baths make one cor, for ten baths fill a cor. And these are the firstfruits that you shall separate: one-sixth of a measure of wheat, and one-sixth of an ephah of barley, and a prescribed measure of oil, a cotyle, which is a tenth of a cor; and ten cotyles make one measure, for ten cotyles are a cor. And here, in the 70th edition, all the names of the measurements were changed and confused, so that it is not possible to understand what is being said. For those who had previously called the measure "ephi" and the measure "bato," they now call them "choenica" and "gomor" for the measure "coro." And for the measure "siclo" they now call it "appendiculum," and here they put the measure "ephi" for the measure "coro," now called "gomor," and sometimes even "corum." And in the measurement of oil, instead of "bato," they use the term "κοτύλην," that is, "cyathum." Therefore, let us first say, according to the letter, that the "δεκάδα" (or "δεκάδας"), that is, the tenth part of all fruits, was to be given to the people of Leviticus according to the law. Again, from the tithes themselves, the Levites, that is, the lower order of ministers, gave tithes to the priests, and this is what is called the second tithe. There were also other tithes, which each person from the people of Israel set aside in their own barns to eat when they went to the temple in the city of Jerusalem, and in the vestibule of the temple, and the priests and Levites were invited to feasts. There were also other tithes, which were given to the poor, and these are called the poor tithe in Greek. But the first fruits that they offered from the crops were not defined by a specific number, but left to the discretion of the offerers. And we have received a tradition from the Hebrews, not commanded by law but established by the decision of the teachers: the one who had a lot gave a fortieth part to the priests, the one who had little gave a sixtieth part. Between the fortieth and the sixtieth part, they were allowed to offer whatever they wanted. Therefore, what was left doubtful in the Pentateuch is specifically defined here because of the greed of the priests, so that they do not demand more from the people in the offering of the first fruits, that is, that they offer a sixtieth part of what is produced from the land. For if a kor, which in Hebrew is called a homer, and is called a gomor by the Septuagint, holds thirty modii, both in dry and liquid commodities; and if an ephah and bath, as we have said before, is the tenth part of a kor, it is commanded that the sixth part of an ephah and bath be given to the priests in the offering of first-fruits, which is half a modius out of three, and it is clearly computed that the priests ought to receive the sixtieth part of the first-fruits. Let this be enough for now, to understand and hear the literal and Hebrew truth. Now let us turn to spiritual understanding, in which we must first seek to discern: Honor the Lord with your righteous labors, and give Him the fruits of your righteousness, so that your storehouses may be filled with grain, and your vats may overflow with wine (Prov. III, 9); so that after you have offered the firstfruits of your labors and virtues, and have said: Behold, I have brought you the firstfruits of the fruits of the land that you have given me, O Lord; may you deserve to hear: Blessed are you in the city, and blessed are you in the field; blessed are the fruit of your womb, and the produce of your land, and the offspring of your livestock (Deut. XXVIII, 3), and the rest, and may you possess, according to the Apostle (Ephes. I), every spiritual blessing in the heavenly places in Christ: for whatever you have, do not consider it to be of your own virtue, but of His mercy, who gave the fruits. And if indeed we have such knowledge of the Scriptures, that we may unfold and teach mystical things, and instruct men, that is, rational animals, we offer the first fruits of our grain. But if after the anagoge, we follow only the pure history, which can nourish the simple, according to what is written: You will save men and animals, Lord (Ps. 35:7), we offer the first fruits of our barley, which Isaac sowed, but in a foreign land, and it brought him a hundredfold (Gen. 26). He who gives firstfruits of barley can say: The Lord feeds me, and nothing shall I lack, in a place of pasture He has placed me: He has led me up on the waters of refreshment (Ps. 23:1-2). But he who feeds rational beings turns the sentiment, and says: You have prepared in my sight a table against those who trouble me. And after he has offered firstfruits of oil and wine, he joins in and speaks: You have fattened my head with oil, and your chalice which inebriates, how brilliant it is, that oil which is most pure without sediment, is prepared for the lamp of the Lord. The one who prepares this, his face will be exhilarated with oil; with the oil of exultation, with which Christ is anointed before His companions; and he will be like a fruitful olive tree in the house of God (Psalm 51:10). And with that wine which flows abundantly from the true vine in the winepresses of the Savior, as the Lord says: I am the vine, and you are the branches, my Father is the vinedresser (John 15:5). Concerning these winepresses, we read three psalms, the eighth, the eightieth, and the eighty-third, which all refer to the sacraments of the Church. And indeed, in the old law, there were no measures and no fixed number: for God did not give the spirit in measure. However, in the second building of the temple that is contained in the prophecy of Ezekiel, there is a definite measure, that is, the number sixty, by which the world is completed, as it is said to us: 'With the measure you measure, it will be measured to you' (Matt. VII, 2).

The several portions of land appointed for the sanctuary, Eze 45:1-5, the city, 6, and the prince, Eze 45:7, Eze 45:8. Regulations concerning the weights and measures, Eze 45:9-12; with ordinances respecting the provisions for the ordinary and extraordinary sacrifices, Eze 45:13-25.

ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25) 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.