far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nâ—t cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
see the sword come and blow not the Trumpet and the people be not warned All watchmen are not faithfuil some are sleepy and careless they see not the sword coming some are perfidious they see it coming but blow not the Trumpet they warn not the people and what then If the sword come and take away any person from among them That is if any man being not warned by the watchman shall be surprized and cut off as frequently in such cases it is his bloud will lye upon the watchman The Hebrew for any person is a soul if the sword come and take a soul from them He is taken away in his iniquity He is found in his sin and is cut off for his sin most Interpreters render the words propter iniquitatem suam for his iniquity He was wicked and for his wickednesse justly cut off But his bloud will I require at the watchmans hand Here is the punishment laid down of an unfaithfull watchman through his sleepinesse negligence or treachery a soul is taken away a man is slain by the adversary who if the watchman had given warning might have lived and therefore because he did not he is guilty of the mans bloud and must answer for it at his hands will God require it Vers 7 8 9. So thou O son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth and warn them from me When I say unto the wicked O wicked man thou shalt surely dye if thou do not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his bloud will I require at thine hand Neverthelesse if thou warn the wicked of his way to turn from it if he do not turn from his way he shall dye in his iniquity but thou hast delivered thy soul IN these words the Lord applies the former similie of a political watchman unto the Prophet So thou O son of man c. and these 3 verses are the same with the 17 18 19. verses of the 3. Chapter of this prophesie Vers 7. I have set thee a watchman I have given thee to be a watchman unto the house of Israel that thou shouldest look about search the Scriptures find out what is evill sinful and what 's the punishment due thereunto what wrath God hath revealed from Heaven against all unrighteousnesse and tell the people thereof Therefore thou shalt hear the word at my mouth Thou must not speak of thine own head or out of thine own hearr but thou must take all up from me either what I have given out by Moses and other Prophets already or what I shall give out immediately to thy self Thus Habakkuk did Ch. 2.1 I will stand upon my watch and set me upon the Tower and will watch to see what he will say unto me He would have the word from Gods mouth And warn them from me Thou must not warn them in thine own name but in my name whose Prophet thou art whose words thou hast received and who hath impowered thee to tell men of their sins and dangers Vers 8. When I say unto the wicked O wicked man thou shalt surely dye Where God sayes so is hard to find in all the book of God You have not O wicked man thou shalt surely dye but in generals there 's that is equivalent as the soul that sins shall dye The wicked shall be turned into Hell Vpon the wicked he shall rain snares fire and Brimstone and an horrible tempest And the wrath of God is revealed from Heaven against all unrighteousnesse of men These and such other places are Tantamount If thou dost not speak to warn the wicked from his way When the watchman sees a wicked man in a wicked way as in a way of drunkenness whoredom idolatry oppression or any profanesse he is to warn him and tell him of the danger of his wayes if he through fear or favour incogitancy or carelesnesse neglect to do it the danger is great That wicked man shall dye in his iniquity The wicked man might object and say Why should I dye I was never warned by the watchman he saw me daily living in such courses and had he told me the danger of them I should have considered my wayes and turned from them This Objection is answered Thou art a wicked man thou hast lived in iniquity and now thou shalt dye in and for thine iniquity the light of Nature the dictates of thy Conscience the example of others might have taught thee to have done otherwise though the Prophet have neglected his duty thou shalt suffer for thy sins and he for his His bloud will I require at thy hand I set thee to be a watchman over him to observe his wayes to tell him of his sins to invite and provoke him to repentance by promises of mercy and threatning of my judgements that so he might have been saved but because thou wast unfaithfull and didst not thy duty he is lost and his bloud will I require at thy hands and recompence it upon thine head Vers 9. Neverthelesse if thou warn the wicked of his way to turn from it If thou be faithful in thy place and tell the wicked of his sins calling upon him to turn from them unto me the living God if this hath been thy care and practice thou hast done well He shall dye in his iniquity but thou hast delivered thy soul What ever befalls him death temporal or death eternal thou hast freed thy self and shalt nor be responsive for him at all his bloud shall be upon his own head and not upon thine First Observe Wars come not upon any people casually but by the providence of God When I bring the sword upon a Land It s God calls out the sword and causeth it to come he is the Lord of Hosts and Commissions Armies to make invasions where he please Secondly Observe In case of common danger the people have liberty and power to set up a politicall Officer for their good and safety When the sword is coming upon the Land if the people of the Land take a man of their Coasts and set him up for their watchman God expects they should do it and approves of it done they do not their duty unless they do it they must not stay till those in authority do it the Land may be invaded many lose their lives upon that account but it s their priviledge and in their power presently to appoint a man who may discover danger and give them notice of it Every man is a part of the whole and when that is indangered every one is to put forth himself to the utmost for security thereof Suprema lex est salus populi Thirdly Observe That in the Ecclesiastick State its Gods Prerogative to set up Offices and Officers Son of man I have set thee a watchman unto the house of Israel He might not set himself a
desire love delight in a thing as Gen 34.19 Shechem delighted in Dinah he desired her loved her and took delight in her Chophetz notes the highest delight content that can be taken Psal 16.3 in whom is Col Cheph-Zi all my delight that is my greatest delight Now here it s said God hath not pleasure in the death of the wicked This is not an absolute negative denying God wholly to have delight in death or in the death of sinful wicked man or of any sinfull man for God took delight in the destruction of Pharoah and his Hoast in the red Sea which Moses shews saying Exod 15.1 He hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea God sent Saul to smite Amaleck utterly to destroy him and all his when Agag was spared with the best of the sheep and oxen was he not wrath with him 1 Sam. 15.3.11.23 When Jehu cut off Ahabs house what said the Lord Because thou hast done well in executing that which is right in my eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth Generation shall sit on the Throne of Israel 2 Kings 10.30 The destruction of Ahabs house was pleasing to God he commended he rewarded it And that God takes no pleasure in the destruction of a sinfull wicked man is contrary to these Texts Deut. 28.63 Prov. 1.26 27. Isa 1.24 Jer 14.12 The words they are not to be taken as an absolute negative but comparatively thus I have pleasure in the turning of the wicked from his wayes rather then in his death or its more pleasing to me that a wicked man should turn and live then that he should continue and dye Such an expression is that in 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospell Not absolutely not to baptize but rather to preach then to baptize he had more pleasure in my preaching then in my baptizing and so here Let me not live if I have so much pleasure in the death of a sinner as in his turning from his sin By Death here some understand eternall Death and it cannot be otherwise saith Quistorpius for he speaks of that death which may be avoided by repentance and turning to God but temporal death cannot be avoided either by the penitent or impenitent But to him that well considers this place it will appear that here it s spoken of a temporal and violent death for vers 3. He speaks of the sword coming upon a Land They were at this time either straitly besiedged or newly taken by Nebuchadnezzars forces and complain'd that their sins were upon them provoking God to destroy them that they pin'd away and there was no hope for them of life though they should repent them of their iniquities this God answers unto and tells them if they turn from their evill wayes there is hope they shall live for repentance prevents and removes judgements that are destructive The Ninivites by their repentance prevented the destruction of themselves and their City at Davids repentance the plague was stayed Ahabs humbling himself prevented Gods bringing the evill in his dayes So that its true of natural death that cannot be avoided by penitency or impenitency but a violent death may a death by sword by famine by plague by wild beasts may 2 Chro 7.14 If my people which are called by my name shall humble themselves pray and seek my face and turn from their wicked wayes then will I hear from Heaven and will forgive their sin and wâ—ll heal their Land Had he spoken of eternall death it had been no answer to the Jews objection Lavater tells us that by Death is meant Malum and by Life Bonum Men by their sins bring sad calamities and judgements upon themselves they cause God to punish them with variety of evills which he hath no pleasure in nor they cause to complain of Lament 3.33 39. He had rather they should turn from their sins and live comfortably But that the wicked turn from his way and live The word for wicked is Rashang which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irreligious lewd ungodly man here wicked wicked in opinions wicked in practice troublesome to God and man running the wrong way The word for way signi ies a path which leads from place to place and men walk in it Metaphorically it s applyed to the customes manners actions religions and lives of men Jer. 16.2 Pro 1.19 Prov 21.2 of this before Chap. 16.61 The sense lyeth thus As I live I delight not in the death of the wicked but if the wicked turn from his way and live or shall live that is according to what I have prescribed in my word I shall delight in this or thus If he turn from his sinfull way that he may live and live comfortably I shall delight in it Turn ye turn ye from your evill wayes Here is an earnest exhortation of them unto repentance setting out the mercy and goodnesse of God who was ready and willing to pardon them upon their turning from their evil wayes The doubling of the word notes the earnest and reall intention of God in it The sum and substance of the words is to shew that if sinners repent of their former wickednesse he will forgive them and take pleasure in them Turn ye turn ye from your evill wayes If ye pine away under my judgements the fault is yours you turn not from your idolatries oppressions perjuries and profanations of my Sabbaths and Ordinances these are wayes of death but if ye would hearken to my wayes and turn unto them they are wayes of life Of turning hath been spoken Chap. 14.6 The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you by turning turn throughly from your evill wayes For why will ye dye O house of Israel Ye are the Nation I took and brought out of Egypt by a strong hand Deut 4.34 Ye are the people that entred into Covenant with me avouched me to be your God Deut. 26.17 and I you to be my peculiar people vers 18. ye are they upon whom I have bestowed great priviledges holy Ordinances to whom I have shewed mercy and truth Ps 76.1 2. Ps 98.3 ye are the people I have taken most delight in of all people under Heaven whom I have most honoured done most for and made the greatest promises unto Jer. 31.33 34. Chap 33.8.14 Why therefore have you left me and my wayes and fallen into wayes of death why do you wound and stab your selves if you have no regard to me yet pity your selves cease from those wayes will be your death Why will ye dye O house of Israel Is it not better to live in my wayes then to dye in your own First Observe The guilt and punishment of sin are heavy and consuming things Our transgressions and our sins are upon us and we pine away in them Guilt alone is
to burnt Incense the Priests who had the charge of things thrust him our 2 Chron. 26. These are said to be the Sons of Zadock Zadock was the first High Priest who served in Temple of Solomon 1 King 2.35 And of such worth was he among the Priests and of such esteem with God ut ex eo omnes posteri nominarentur All in this Temple are call'd the sons of Zadock both Priests and Levites Ezek. 44 15. By these Priests may be understood the Ministers of the Gospel who have the charge of the holy things and persons 1 Tim. 6.13 14. I give thee charge in the sight of God that thou keep this Commandement without spot All the rules he had given him concerning the House of God the Offices Officers and Inhabitants thereof he calls a Commandment and lays upon them the charge of keeping of it So in Act. 20. Paul calls for the Elders of the Church of Ephesus vers 17. and charges them to take heed to all the flock v. 28. They are the watch-men the charge of souls is committed to them and they must be accountants for them Heb. 13.17 Or by these Priests all the godly Isa 61.6 Ye shall be named The Priests of the Lord may be pointed out who are the Sons of Zadock that is of the Just one Christ our High Priest is Zadock the just one Act. 7.52 Chap. 22.14 And he hath not onely made us Sons Joh. 1.12 But Priests also Rev. 16. Chap. 5.10 So that true Christians are Priests in this Temple and have some charge of the Holy things and persons therein Vers 45 and 46. The Chambers towards the South and North were for the Priests they were peculiar to them they had their Garments and Anointing Oyle which others might not meddle with and so their Chambers 46. This coming near of these Priests unto the Lord to minister unto Him points out the Priestly Office of Christ who drew near to the Father to make attonement and to intercede for us Vers 47. So be measured the Court c. The Lord Christ lets nothing pass without measuring he doth all things exactly in his House and his Servants should imitate him Vers 48. He brought me to the Porch of the House This Porch joyned to the Doors of the Temple into which none might enter but the Priests saith Alapide it was cover'd ut tutiessent à pluvia grandine aestu c. Christ is a Porch to his Isa 32.2 It 's Jerom's judgment that whilst we are in this life we are in a Porch-state for Videmur Jeronymo in porticu agere donec in corpore degimus saith OEcolampad Here we have a body of death see all things imperfectly but when we enter into the Heavenly Temple we shall be free and know as we are known The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLI Vers 1 2 3 4 5 6 7. 1. Afterward he brought me to the Temple and measured the Posts six Cubits broad on the one side and six Cubits broad on the other side which was the breadth of the Tabernacle 2. And the breadth of the Door was ten Cubits and the sides of the Door were five Cubits on the one side and five Cubits on the other side and he measured the length thereof fourty Cubits and the breadth twenty Cubits 3. Then went he inward and measured the Posts of the Door two Cubits and the Door six Cubits and the breadth of the Door seven Cubits 4. So he measured the length thereof twenty Cubits and the breadth twenty Cubits before the Temple and he said unto me This is the most Holy place 5. After he measured the Wall of the House six Cubits and the breadth of every Side-chamber four Cubits round about the House on every side 6. And the Side-chambers were three one over another and thirty in order and they entred into the Wall which was of the House for the Side-chambers round about that they might have hold but they had not hold in the Wall of the House 7. And there was an enlarging and a winding about still upward to the Side-chambers for the winding about of the House went still upward round about the House therefore the breadth of the House was still upward and so increased from the lowest Chamber to the highest by the midst THe measuring of the outward and inward Court being finished here our Prophet is brought to and shewed the measures of the Temple it self and the things pertaining thereunto Vers 1. He brought me to the Temple The Gates Courts and Porch hitherto had taken up the Prophet but now he is at the Temple from lower things he is carried to more sublime The Posts six Cubits broad The Posts themselves could not be so broad but the Posts together with the Cloysters which they supported were so The word Temple is chiefly used in this Chapter once it 's mention'd in the 42. Chap. vers 8. here seven times in the 1 4 15 20 23 25. verses It 's convenient therefore to speak in this place of the Temple There be three considerable parts of the Temple 1. The Porch 2. the Body or Temple it self 3. The Sanctum Sanctorum 1. For the Porch of that Ezekiel speaks in the two last verses of the 40. Chap. And he brought me to the Porch of the House c. This Porch was twenty Cubits in length and eleaven in breadth of the same length was the Porch of Solomons Temple and Ezekiel's exceeded it in the breadth thereof one Cubit 1 King 6.5 For the breadth of Solomons Temple was but ten Cubits Nothing is spoken of the height of this Porch Solomon's was 120. Cubits 1 Chron. 3.4 and doubtless this was not short of it The Hebrew calls the Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlam 2. The Body House or Temple it self it 's in the 1. vers was that part which stood between the Porch and the Sanctum Sanctorum The length of this was 40. Cubits and the breadth 20. Cubits Solomon's was 60. Cubits long 20. Cubits broad and 30. Cubits high 1 King 6.2 But when it 's said Solomons was 60. Cubits long the length of the Sanctum Sanctorum is reckoned in for that was 20. Cubits long and so upon that account Ezekiel's Temple was 60. Cubits long They call the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hecal 3. The Sanctum Sanctorum Then went he inward and measured the most Holy Place vers 3. so it 's call'd and it was 20. Cubits in length and 10. Cubits in breadth so that the Temple being as long again as broad was quadrangulum and this being as broad as long was quadratum a perfect square This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oraculum As the Court before the Temple was four-square 100. Cubits long and 100. Cubits broad Chap. 40.47 So the Temple it self taken with all the appendices of it was so the breadth of the Temple-courts and thickness of the Walls c. make 100. Cubits and likewise the
9.24 And lives for ever to make intercession for us Heb. 7.25 He doth that always which the Priests did in the Feasts New-moons Sabbaths and Solemnities the virtue of this sacrifice is ever useful Vers 18 19 20. 18. Thus saith the Lord God In the first month the fiâ—st day of the month thou shalt take a young Bullock without blemish and cleanse the Sanctuary 19. 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 20. 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 HEre we have an ordinance for cleansing the Sanctuary much like that ordinance in the 43. Chap. for cleansing the Altar of Burnt-offerings There was no suâ—h â—rdinance among the Mosaicals as Jerome Sanctius and others observe This was a new ordinance which the Levitical-law knew not and speaks out the newness of all under the Gospel the cleansing of the Church by the bloud of Christ who in due season being without sin was made sin for us 2 Cor. 5 21. And by his bloud wash'd away the sins of his Rev. 1.5 Heb. 13.11 and 〈◊〉 it made way for entring into the Holiest Heb. 10 19. And whereas the posts of the house and posts of the gate and four corners of the settle of the Altar were all sprinkled with bloud It tells us that all great or small whencesoever they come from East West North or South cannot be cleansed or saved but by bloud even the bloud of Christ Heb. 9.22 23. It 's nothing in man or from man himself not his righteousness free-will or sufferings which doth cleanse him from his sin that onely is from the virtue of Christ's bloud 1 Joh. 1.7 The 20. verse leads to speak of sins of ignorance Under the law there was a sacrifice for the men sin'd ignorantly Levit. 5.17 18. He was to bring a ram to the Priest and by the sacrificing of that his sin was forgiven him and peace made Here the ordinance differs from that In stead of a Ram must be a young Bullock sacrificed signifying that the bloud of Christ is for the erroneous simple ignorant as well as others When men sin wilfuâ—ly it 's dangerous Heb. 10.26 27. But for those are simple and through ignorance do erre there is a remedy provided 1 Joh. 2.7 My little Children I write unto you that ye sin not that 's impossible they might have replyed For in many things we sin all James 3.2 And if any man do sin that is through weakness ignorance simpleness strength of corruption or temptation we have an advocate with the father Jesus Christ the righteous and he is the propitiation for our sins This remedy Christ holds out in the Gospel to such sinners and would have his Ministers do the like Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such an one bring him to Christ cause him to look upon Hâ—m crucified and expiating his sin with His own bloud and then he will weep for his error his simplicity and so he is restor'd Vers 21 22 23 24. 21. In the first month in the fourteenth day of the month ye shall have the passeover a feast of seven days uncleavened bread shall be eaten 22. And upon that day â—hall the Prince prepare for himself and for all the people of the land a bullock for a Sin-offering 23. 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 24. And he shall prepare a Meat-offering of an Ephah for a Bullock and an Ephah for a Ram and an Hin of Oyle for an Ephah IN these verses are ordinances for keeping the Passover c. Of the Mosaical you may see Exod. 12. and Levit. 23. from which this diffeâ—s in many things as Polanus notes and presents unto us Christ our Passover who was sacrificed for us 1 Cor. 5.7 The Passover was In the first Month the fourteenth day when the Moon was at the Full and the Sun ascending all things began to revive which shew'd that Christ was not to be sacrificed presently after his birth but when the fullness of ceremonial light was come and that by his death Jewish shadowes being abolished true light life and reviving came into the world The feast of unleavened-bread shew'd how we are to keep the feast of the Christian-Passover viz. not with old leaven that is our old corrupt hearts neither with the leaven of malice and wickedness but with the unleavened-bread of sincerity and truth Men should not come to his Ordinance with old malitious or wicked hearts but with hearts sincere and true all corrvution of nature doctrine and manners should be purg'd out And Christians should live their whole life noted by the seven dayes here free from hypocrisie lying malice and unrighteousness they should study and endeavour to be holy as God is holy It 's said vers 22. that the Prince must prepare for himself and for all the people a Bullock for a Sin-offering This Prince therefore seems not to be Christ but the High-priest who was sinful and offered first for himself and then for the people Heb. 7.27 Christ had no sin and so could not offer Sacrifice for himself For answer hereunto know that Christ considered in himself was an immaculate Lamb without blemish 1 Pet. 1.19 An High-priest holy harmless undefiled Heb. 7.26 But consider him as our surety as head of the body so he had sin His own self did bear our sins in his own body 1 Pet. 2.24 He was made sin for us 2 Cor. 5.21 He was offered to bear the sins of many Heb. 9.28 The Lord laid upon him the iniquities of us all Isa 53.6 And was numbred with transgressors vers 12. Our sins were imputed to him so that he stood as a sinner and malefactour in our stead and offered up himself a Sacrifice for himself that is for his body the Church Thus nothing hinders but by Prince here we may understand Christ The Burnt-offering and Sin-offering which were to be daily set out the virtue of Christ's death and intercession which is not for a day or a few years but for ever or they may acquaint us with the Saints their total and constant dedication of themselves unto God and his service An Hin of oyle Of the Ephah Bath Homer and Cor was spoken in the former part of the Chapter An Hin was for liquid things and contain'd as much as twelve Logs and each Log contain'd six Eggs so that an Hin held as much Wine or Oyle as seventy two Eggs and according to some is three quarts of our English-measure Vers 25. In the seventh month
the Gentiles are in and of the Church of God The Gentiles had repentance granted to them unto life Acts 11.18 6. The tenders of mercy and invitations to Sion were first to the Jews and after to the Gentiles The Land of Canaan was first for Israelites and then for Sojourners Christ first tendred himself and all Gospel means unto the Jews John 1.11 Mat. 23.37 he sent his Disciples first to them Matth. 10.5 6 7. afterwards to the Gentiles Mat. 28.19 Hence said Paul and Barnabas Acts 13.46 It was necessary that the Word of God should first be spoken unto you but seeing ye put it from you lo we turn to the Gentiles The Jews were the seed of Abraham the friend of God Isa 41.8 They were his first-born Exod. 4.22 They were the children of the Prophets and of the Covenant and to them God first sent his Son to bless them Acts 3.25 26. 7. That one and the same inheritance belongs to the beleiving Jew and Gentile the same land was both the Jews and the strangers to inherit which prefigured their being in one and the same Church their having the same priviledges the same interest in Christ there is one and the same inheritance to both Col. 1.12 Give thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light All the Saints have but one inheritance and that is reserved in heaven 1 Pet. 1.4 This inheritance was typified by the â— and of Canaan So then the partition wall is broken down between Jews and Gentiles all former differences are taken away and they are no more two but one they are both one one new man one body Ephes 2.14 15 16. Jew and Gentile are so united as if there had been no distinction between them Col. 3.11 There is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all The Lord Christ by his death and sufferings hath reconciled those who were at the greatest enmity CHAP. XLVIII Verse 1. Now these are the names of the Tribes from the north end to the coast of the way of Hethlon as one goeth to Hamath Hazar-enan that border on Damascus northward to the coast of Hamath for these are his sides east and west a portion for Dan. 2. And by the border of Dan from the east side to the west a portion for Asher 3. And by the border of Asher from the east-side even unto the west a portion for Naphtali 4. And by the border of Naphtali from the east-side unto the west-side a portion for Manasseh 5. And by the border of Manasseh from the east-side unto the west-side a portion for Ephrahim 6. And by the border of Ephrahim from the east-side unto the west-side a portion for Reuben 7. And by the border of Reuben from the east-side unto the west-side a portion for Judah BEing come through the assistance of God to open the last Chapter of Ezekiels prophesie we have in it three parts 1. An assignation or destribution of particular portions to each Tribe in the first seven verses and in 23 24 25 26 27 28.29 verses 2. A description of the offering or holy portion of Land as it it is called chapter 45.1 with the bounds and parts allotted 1. To the Sanctuary ver 8 9. 2. To the Priests ver 10 11 12. 3. To the Levites ver 13 14. 4. To the City and suburbs v. 15 16 17 18 19. 5. To the Prince ver 21 22. Thirdly A description of the City 1. From the dimension of it on each side v. 30. 2. From the gates of it v. 31 32 33 34. 3. From the compass of it v. 35. 4. From the name of it ibid. Concerning the destributions of the Land to particular Tribes they differ much from those were made in Joshuahs days then the Tribe of Benjamins lot was between Judah and Joseph as it is Josh 18.11 but in this Chapter Benjamins lot is between Judah and Simeon vers 22 23 24. Then the Tribe of Simeon had its lot within Judah Josh 19.19 Here it is out of Judah and next to Benjamin v. 24. And so of other Tribes their lot is otherwise in this visional destribution of Ezekiel then it was formerly and many things he had concerning the Temple Sacrifices the lot of the Prince Priests and Levites which Solomon never had and never were had under the second Temple and therefore pointed out the change of Mosaical and Levitical ways and led to a new state of the Church Vers 1. These are the names of the Tribes from the North end c. Of the Twelve Tribes seven were in the North and five in the South as they are set down in this Chapter and the portion of the Sanctuary Priests Levites Cities and Prince lay between the Tribes thus divided Dan is the first Tribe mentioned in Ezekiels division it was not so in Joshua's then Dan was the last Tribe which had his portion as is evident Josh 19.40 49. and because it was too little for them the men of Dan took Leshem or Laish named it Dan and so enlarged their borders This Tribe first fell from God and imbraced Idols for after they had gotten Laish they set up a graven image Judg. 18.29 30 31. and therefore this Tribe is left out of the catalogue when the other Tribes are mentioned 1 Chron. 7. and Rev. 7. In the prophetical blessings of Jacob Dan and Issachar were in the midst Gen. 49.14 16. Here Dan is in the front which gives us to consider 1. The truth of what our Lord Christ hath given out Matth. 19.30 The last shall be first Dan was the last and here he is the first he hath the honor and preheminence above the rest David was the youngest and last of Jesses sons and he was made the first being anointed to be King by Samuel 1 Sam. 16.11 12 13 14. Those workers in the vineyard the Lord ordered that his Steward should pay the last first and the first last Matth. 20.8 16. Mark 10.31 Luk. 13.30 There are last which shall be first the Gentiles were last in the Jews account but God made them first and there are first which shall be last the Jews were first in their own eyes but they were made last and of no esteem in the eyes of God Luk. 18.14 The publican who was last in the account of the Pharisee was first in the account of God 2. Those that have deserted God and his ways gone far and long from him may find mercy repent and be received to favour These Danites met with mercy from God repented them of their Idolatry and returned to him again else they had never been honored so far as to be set in the first place When great sinners come unto God who were looked upon as the last and worst of men God doth not onely pardon them but oft-times honors them and makes them the first as Paul Acts