17<\/strong>. In return for these dues paid him by the people the prince shall be charged with providing the sacrifices for public worship.<\/p>\n he shall prepare<\/em> ] provide.<\/p>\n <\/strong><\/p>\n The “feasts” were the three great festivals, passover or unleavened bread (easter), the feast of weeks, or pentecost, and the feast of ingathering or tabernacles at the end of the vintage. Ezekiel, however, seems to give no place to pentecost.<\/p>\n all solemnities<\/em> ] i.e. stated seasons. A reconciling or “atoning” efficacy appears attributed by the prophet to all the various kinds of sacrifices.<\/p>\n The princes part; <\/B>beside the share he gives to the daily sacrifice in the common charge, Eze 45:16<\/span>, the prince is bound also on solemnities to give sacrifices out of his own. <\/P> Burnt-offerings<\/B>: see Le 1<\/span>, where these are described. Meat-offerings<\/I> rings: see Lev 2:1<\/span>, &c. Drink-offerings<\/I>: see Exo 30:9<\/span>; Num 15:24<\/span> the drink-offering was ever joined with the meat-offering, Num 29:11<\/span>,16<\/span>,19<\/span>,22<\/span>. <\/P> In the feasts; <\/B>which he doth particularly recount, as new moons, &c.; of all particularly to treat would be too long. <\/P> He shall prepare:<\/B> here lieth the main deciding circumstance, whether the secular or ecclesiastical prince be here intended. Some say this preparing is a sacerdotal act in order to offering; if so, it must be the high priest; but I think they mistake. This preparing is nothing more than on the princes charge, and by his care, to see that there be such beasts ready at hand as are required at such solemnities; and so it is the secular prince. <\/P> To make reconciliation:<\/B> see Eze 45:15<\/span>. <\/P> For the house of Israel; <\/B>all the people. <\/P> <\/p>\n And it shall be the prince’s part to give burnt offerings<\/strong>,…. Or, “upon the prince shall be the burnt offerings” e; it shall lie upon him to provide them; who is not the high priest, as Jarchi; nor the civil magistrate or king, as Menachem; but Christ, who is both Prince and Priest; and whose sacrifice of himself is designed by these, and the other sacrifices after mentioned, of which the sacrifices were all typical; though he is but one, they many, his answers to them all, and is one for all; and though his is but once offered up, they often, because of the fulness of efficacy in the one, and the want of it in the other; and though in itself infinitely superior to these. Of the burnt offerings, and of their being typical of Christ,<\/p>\n [See comments on Eze 40:39]<\/span>,<\/p>\n and meat offerings, and drink offerings<\/strong>; the meat offerings, which were rather bread offerings, were made of fine flour, with oil poured, and frankincense put thereon, Le 2:1<\/span> and were typical of Christ, compared to a corn of wheat dying in the earth, and bringing forth fruit,<\/p>\n Joh 12:24<\/span> and to wheat as bruised and ground into fine flour, kneaded and baked, which may denote his various sufferings, and so made bread of; he being the true and living bread, which gives life to men. The “oil” poured upon this offering may signify the grace of the Spirit without measure on Christ; and the “frankincense” how savoury and acceptable he is to his people. The “drink offering” was of wine, which went along with other sacrifices, and was very acceptable to God; and may denote the blood of Christ, which is drink indeed; and his love expressed in shedding it, which is better than the choicest wine; both these are held forth, Christ’s flesh, which is meat, and his blood, which is drink, in the ordinance of the supper, administered by his priests, whom he furnishes with such offerings to set before his saints:<\/p>\n in the feasts, and in the new moons, and in the sabbaths, and in all solemnities of the house of Israel<\/strong>; in the feasts of the passover, tabernacle, and pentecost, which were all figures of Christ; of his being the passover sacrificed for us, of his tabernacling in our nature, and of the effusion of his Spirit; and the “new moons”, and “sabbaths”, and “solemn days”, are only Old Testament phrases to express the times of New Testament worship; see Isa 66:23<\/span>, as monthly days for the administration of the ordinance of the supper, and the Lord’s day for the preaching of the word, and other parts of public worship; in all which the sacrifice of Christ, his blood, righteousness, and satisfaction, make a principal part:<\/p>\n he shall prepare the sin offering<\/strong>; which also was a type of Christ; of which [See comments on Eze 40:39]<\/span>, and this, with the<\/p>\n meat offering; and the burnt offering<\/strong>, of which before, were to be prepared by the prince himself, or our Lord Jesus Christ: and also the “peace offerings”, or thank offerings f; his own thank offerings for himself and his people; see Joh 11:41<\/span> and the thank offerings of them, or their sacrifices of praise, which become acceptable through him, Heb 13:15<\/span>, and even himself, for whom the saints offer thanks to God, 2Co 9:15<\/span>, and as the end of all the legal sacrifices was<\/p>\n to make reconciliation for the house of Israel<\/strong>; so this is the end and use of the sacrifice of Christ, typified by them, to make peace for the Israel of God; which could not be made by them, by their obedience, repentance, or faith; and yet was necessary to their happiness, to their communion with God, and enjoyment of him; this Christ has made by his obedience, sufferings, and death, whereby he has fulfilled the law, satisfied justice, and made atonement for sin: this is all at his expense, and is meant by his “preparing” these offerings; which denotes his ready and cheerful engagement to become a sacrifice; his voluntary offering up himself unto God, or giving himself an offering and a sacrifice unto him; and also his furnishing his ministers with proper matter for their ministrations in all the solemn times and seasons thereof, which is the doctrine of his sacrifice and satisfaction, or salvation by a crucified Christ; and so as the people are to offer to their maintenance, Christ the Prince takes care to furnish them for their ministry.<\/p>\n e “et super principem erunt holocausta”, V. L. Starckius; “nam principi incumbet [dare] holocausta”, Junius & Tremellius. f “eucharistica”, Junius & Tremellius, Polanus, Piscator.<\/p>\n (17) The princes part<\/strong>.The prince, receiving these contributions from the people, was bound to provide the offerings on the various stated occasions of sacrifice. This is an entirely new feature, for the Mosaic law made no provision in regard to the source from which the festal sacrifices were to be obtained. What had been left to free-will offering now becomes established duty.<\/p>\n Shall prepare<\/strong>.The word means simply provide,<\/em> not prepare in a priestly sense.<\/p>\n The Prince To Be Responsible To Ensure that the Offerings Are Offered.<\/p>\n <\/strong><\/p>\n “And it shall be the prince’s part to give the whole burnt offerings, and the meal offerings, and the libations (drink or oil offerings), in the feasts and in the new moons and in the sabbaths, in all the appointed feasts of the house of Israel. He will prepare the sin offering, and the meal offering, and the whole burnt offering, and the peace offerings, to make atonement for the house of Israel.”<\/p>\n The prince’s sacred duty is to ensure that the full basic sacrificial requirements for the people are carried out throughout the year at Israel’s wide-ranging feasts, including the new moons and sabbaths. This was probably ever seen as the Davidic kings’ duty, even though many of them did not fulfil it satisfactorily. This was why they were seen as priests after the order of Melchizedek (Psa 110:4<\/span>). This title had arisen because Jerusalem was the city of David and they had therefore inherited the royal priesthood of the city, named after its early priest king Melchizedek (Gen 14:18<\/span>). But as only the Levitical priests could actually offer these sacrifices and present them before Yahweh under the covenant, the duty of the prince\/king was seemingly to ensure their provision, allocation and preparation ready for the sacrificial act. This is now dealt with in more detail.<\/p>\n The Prince’s Sacral Responsibilities ( Eze 45:17-25<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n Ezekiel was aware what the limited role of the Prince would initially be on their return to the land. The land would be ruled by governors appointed by Persia, and the Prince could only therefore have a limited local role. But with regard to the cult he had full freedom under God. There he could express his authority without stirring trouble or being seen as a revolutionary. And it was to be his central purpose. What mattered above all was the relationship His people had with God.<\/p>\n Concerning the passover, and all the other offerings here appointed, we have only to consider them through the medium of the Gospel, and behold how all, and every one, pointed to Christ, our passover; and in Him had their accomplishment. To Him give all the Prophets witness; and in Him we discover the whole tendency, and end of the law, for righteousness to everyone that believeth, to the Jew first, and also to the Gentile. Act 10:43<\/span> ; Rom 10:4<\/span> .<\/p>\n Eze 45:17 And it shall be the prince’s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.<\/p>\n Ver. 17. He shall prepare the sin offering.<\/strong> ] Or, He shall offer, so some render it, and apply it to Christ. so <\/em> Eze 45:22 This prince then is in addition a priest of the tribe of Judah. See Psa 110:4 Heb 7:11-28<\/span> ; Heb 8:1-6<\/span> . Non mirum quod hic haereant Iudaei; <\/em> a<\/em> here the Jews are puzzled. <\/p>\n<\/p>\n a<\/em> Oecolamp.<\/p>\n And it shall be the prince’s part = But on the prince himself shall rest, &c. in all. Some codices, with one early printed edition (Rabbinic), Aramaean, Septuagint, Syriac, and Vulgate, read “and in all”, thus completing the Figure of speech Polysyndeton (App-6). <\/p>\n solemnities = appointed seasons. <\/p>\n he. The emphasis is thus marked, <\/p>\n sin offering. See App-43. <\/p>\n for the house of Israel. The People will thus offer through the prince. They are summed up in him. <\/p>\n reconciliation <\/p>\n Heb. “kaphar,” atone. (See Scofield “Dan 9:24”). <\/p>\n the prince’s: The prince is never mentioned in the ritual appointments of Moses, but here he is required to provide the oblations; and the variations in the Mosaic law, in the number of the several sacrifices, and the proportion of the meat offering to each, being ten times as much as the law prescribed, with several other circumstances, seem more like enacting a new law, than enforcing that of Moses. These variations may intimate a change in the external constitution of the church; and it is probable that they are to be understood emblematically. Eze 46:4-12, 2Sa 6:19, 1Ki 8:63, 1Ki 8:64, 1Ch 16:2, 1Ch 16:3, 1Ch 29:3-9, 2Ch 5:6, 2Ch 7:4, 2Ch 7:5, 2Ch 8:12, 2Ch 8:13, 2Ch 30:24, 2Ch 31:3, 2Ch 35:7, 2Ch 35:8, Ezr 1:5, Ezr 6:8, Ezr 6:9, Psa 68:18, Joh 1:16, Rom 11:35, Rom 11:36, Eph 5:2 <\/p>\n in the feasts: Lev 23:1-44, Num 28:1 -Num 29:40, Isa 66:23 <\/p>\n he shall prepare: Psa 22:15-26, Psa 22:29, Joh 6:51-57, 1Co 5:7, 1Co 5:8, Heb 13:10, 1Pe 2:24, 1Pe 3:18 <\/p>\n peace offerings: or, thank offerings, Eze 43:27, Col 3:17, Heb 13:15 <\/p>\n Reciprocal: Exo 29:40 – a drink Num 28:11 – in the beginnings 2Ch 29:24 – reconciliation Eze 45:15 – peace offerings Eze 46:1 – on the sabbath Eze 46:12 – as he did Col 1:20 – having made peace Col 2:16 – the new Heb 2:17 – to make<\/p>\n Eze 45:17. The prince in this case would be the priest on duty” at the time. The people were to bring their gifts to headquarters for the service, then the priest would officiate or preside in the services at the altar.<\/p>\n And it shall be the prince’s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 45:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21658","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21658","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21658"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21658\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21658"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21658"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21658"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"