Ezekiel 45:9 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.

We have here some general rules of justice laid down both for prince and people, the rules of distributive and commutative justice; for godliness without honesty is but a form of godliness, will neither please God nor avail to the benefit of any people. Be it therefore enacted, by the authority of the church's King and God, 1. That princes do not oppress their subjects, but duly and faithfully administer justice among them (Eze 45:9): "Let it suffice you, O princes of Israel! that you have been oppressive to the people and have enriched yourselves by spoil and violence, that you have so long fleeced the flock instead of feeding them, and henceforward do so no more." Note, Even princes and great men that have long done amiss must at length think it time, high time, to reform and amend; for no prescription will justify a wrong. Instead of saying that they have been long accustomed to oppress, and therefore may persist in it, for the custom will bear them out, they should say that they have been long accustomed to it and therefore, as here, Let the time pass suffice, and let them now remove violence and spoil; let them drop wrongful demands, cancel wrongful usages, and turn out those from employments under them that do violence. Let them take away their exactions, ease their subjects of those taxes which they find lie heavily upon them, and let them execute judgment and justice according to the law, as the duty of their place requires. Note, All princes, but especially the princes of Israel, are concerned to do justice; for of their people God says, They are my people, and they in a special manner rule for God. 2. That one neighbour do not cheat another in commerce (Eze 45:10): You shall have just balances, in which to weigh both money and goods, a just ephah for dry measure of corn and flour, a just bath for the measure of liquids, wine, and oil; and the ephah and bath shall be one measure, the tenth part of a chomer, or cor, Eze 45:11. So that the ephah and bath contained (as the learned Dr. Cumberland has computed) seven wine gallons and four pints, and something more. An omer was but the tenth part of an ephah (Exo 16:36) and the one hundredth part of a chomer, or homer, and contained about six pints. The shekel is here settled (Eze 45:13); it is twenty jerahs, just half a Roman ounce, in our money 2s. 4 1/4d. and almost the eighth part of a farthing, as the aforesaid learned man exactly computes it. By the shekels the maneh, or pound, was reckoned, which, when it was set for a mere weight (says bishop Cumberland), without respect to coinage, contained just 100 shekels, as appears by comparing Kg1 10:17, where it is said three manehs, or pounds, of gold, went to one shield, with the parallel place, Ch2 9:16, where it is said 300 shekels of gold went to one shield. But when the maneh is set for a sum of money or coin it contains but sixty shekels, as appears here, where twenty shekels, twenty-five shekels, and fifteen shekels, which in all make sixty, shall be the maneh. But it is thus reckoned because they had one piece of money that weighed twenty shekels, another twenty-five, another fifteen, all of which made up one pound, as a learned writer here observes. Note, It concerns God's Israel to be very honest and just in all their dealings, very punctual and exact in rendering to all their due, and very cautious to do wrong to none, because otherwise they spoil the acceptableness of their profession with God and the reputation of it before men.

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.

Thus saith the Lord, let it suffice you, O princes of Israel,.... Christian kings and princes, for such there shall be in those times; and who will have large and ample salaries provided for them, as they should have to support their dignity; and with which they should be content, as they will be, and not encroach upon the properties of their subjects: remove violence and spoil; from your administration; the sense is, do not use violence, and exercise rapine and spoil, let these be far from you; seize not on the goods of your subjects, or spoil them of them by heavy taxes and impositions, or by vexatious lawsuits, and unjust sentences: and execute judgment and justice; between men; let everyone enjoy his own property; and when any matter of controversy arises about it, fairly hear and examine the case, and do justice: take away your exactions from my people, saith the Lord; such as had been exacted of them in former times by tyrannical and unjust princes: or, "your expulsions" (b); driving them from their houses, estates, fields, and vineyards; either by taking them away from them, and annexing them to their own, as Ahab did; or by levying such taxes upon them they could not pay, and so were obliged to leave their inheritances and possessions. This, and some following verses, contain rules for regulating the civil state of the people of God in the latter day; which did not take place upon the Jews' return from Babylon, as appears from Neh 5:15 but will be strictly observed by Christian princes in the latter day glory; see Isa 40:17. (b) "delulsiones vestras", Junius & Tremellius, Piscator, Polanus; "expulsiones vestras", Cocceius, Starckius.

(Verse 9) Thus says the Lord God: Enough for you, princes of Israel: cease iniquity and robberies, and execute judgment and justice, and separate your borders from my people, says the Lord God. For because of robberies they have brought misery upon the seventy; for because of borders, oppression. And the meaning is this: Since you, O princes, have received your portion, as the Scripture says: To each prince from this side and that side shall be given a portion of the sanctuary's possession within the city; and your power is so great that one tribe's portion shall be given unto you as possession. Therefore, I command and advise you, that you have done enough in committing iniquity and robberies, while invading and plundering the property of others. And because it is written: Depart from evil, and do good; and contrarywise, judge ye and practice justice (Ps. XXXVI, 27), judging the orphan and vindicating the widow: separate your boundaries from my people, lest you transfer the landmarks. And because this very proximity harms the more humble, who cannot withstand the arrogance of the greater and more powerful, it is said through Isaiah: Woe to those who join house to house, and field to field, even to the boundaries of the place. Let this be said for the people of that time. Moreover, this commandment can also be applied to our leaders, who, like the Pharaoh and the Egyptians, oppress the children of Israel by force, and do not remember the scripture: They have set up a governor over you, do not be exalted, but be among them as one of them (Eccl. XXXII, 1). And also what the Lord speaks in the Gospel according to Luke: But if that servant says in his heart, 'My master is delayed in coming,' and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful (Luke XII, 45, 46). He also instructs his disciples in the Gospel according to Matthew with these teachings: 'You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.' (Matthew 20:25) There are many things that, if one desires to delve into the Sacred Scriptures, the pride of the arrogant is restrained, and all are challenged by the Lord's words, saying: 'Learn from me, for I am gentle and humble in heart.' (Matthew 11:29)

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.

Take away your exactions from my people - This is the voice of God to all the rulers of the earth. Take away your exactions; do not oppress the people; they are mine. Abolish all oppressive taxes.

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.