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This Chapter Verse Commentaries:
Eze_46:1-15
The supplementary directions contained in these verses relate to the worship of the prince and the people on the sabbaths and the new moons (Eze_46:1-7) and at the appointed feasts generally (Eze_46:5-15).
Eze_46:1
Like the preceding sections which introduced distinctly new enactments in Ezekiel's Torah (see Eze_44:9; Eze_45:9, Eze_45:18), this properly opens with a Thus saith the Lord God, since it refers to the worship that should be celebrated at the gate of the inner court which looketh toward the east. Ewald, after the LXX. ( ἡ πύλη ἡ ἐν τῇ αὐλῇ τῇ ἐσωτέρᾳ ), changes the text so as to read the outer court gate, and understands the statement here made to be a qualification of that contained in Eze_44:1-3. It is, however, the inner east gate to which the present clause alludes, and the announce-meat made concerning it is that, like the outer east gate, it should be shut on the six working days; literally, the six days of the business; but that, unlike the outer east gate, it should be opened on the sabbath (literally, in the day of the sabbath) and in the day of the new moon, both of which clays had been marked under the Law, and should in future continue to be marked, by special sacrificial celebrations.
Eze_46:2
The reason for the opening of this inner east gate should be that the prince might enter it as far as its threshold, and stand there worshipping by the posts of the gate, while his burnt offerings and his peace offerings were being prepared by the priests, who, rather than the prince, were the proper ministers for conducting the sacrificial ceremony. The prince should reach his station at the threshold of the inner gate, by the way of the porch of that (or, the) gate without; but whether this signified that he should pass through the eastern gate of the outer court, and so advance towards the inner east gate, as Ewald, Keil, Kliefoth, and Plumptre assume, or, as Hengstenberg, Schroder, and Smend suppose, that he should enter the inner gate by the way of the porch of the gate, i.e. from the outside, from the outer court into which he had previously entered through either the north or the south outer gates, cannot be decided. In favor of the former may be urged the consideration that it seems more natural to apply îÄäåÌõ to the outer gate than to the outer court, since no, one could enter the inner gate except from the outer court, unless he were already in the inner court; but in favor of the latter is
(1) the stringent character of the language in Eze_44:1-3, which expressly declares that the outer east gate should not be opened, and that no man should enter in by it, thus scarcely admitting of an exception; and
(2) the statement in Eze_44:9, Eze_44:10 of the present chapter, that in the "appointed feasts" the prince and the people alike should enter the outer court either by the north or the south gate, since, if any of these "feasts" fell upon a sabbath, this regulation would not be practicable, if the prince and the people were required to enter by different doors. The question, however, in itself is immaterial. The points of importance are that the prince should worship in the porch of the inner gate, and that, on finishing his worship, he should retire, and that the gate should not be shut; until the evening.
Eze_46:3
Likewise (or, and) to the people of the land should be accorded permission to worship at this inner gate, only not like the prince, in its porch, but at its door, yet on the same occasions as he, in the sabbaths and in the new moons. Kliefoth, who takes "this gate" to signify the outer gate, through which, according to his interpretation of Eze_46:2 (see above), the prince should pass so as to reach the inner east gate, conceives the import of the present verse to be that, while the prince should be permitted on the sabbaths and new moons to pass through the eastern gate, the people "should remain standing in front of the outer east gate, and, looking through it and the opened inner east gate, should pray before Jehovah." This, however, is unnatural, even on the hypothesis that the prince should pass through the outer east gate, and the view of Keil is greatly preferable, that "this gate" was the inner east gate, and that the people should reach it (even if the prince did not) by entering the outer court through the north gate or the south.
Eze_46:4, Eze_46:5
describe the sacrifices the prince should offer unto the Lord on the sabbaths.
(1) A burnt offering of six lambs and a ram, all without blemish. The Mosaic Law, or so-called priests' code, demanded two yearling lambs (Num_28:9).
(2) A meat offering, consisting of an ephah of fine flour for a ram, and for the lambs as he shall be able to give; literally, a gift of his hand—not a handful, but, as Eze_46:7 explains, what his hand can attain unto (comp. Le 14:31; 25:26), i.e. as much as he can, with a hin of oil to an ephah, for which again the Law required two-tenths of an ephah of fine flour mingled with oil (Num_28:9).
Eze_46:6, Eze_46:7
specify the corresponding sacrifices for the new moons.
(1) A burnt offering of a young bullock without blemish, six lambs, and a ram, with which may be compared the two bullocks, one ram, and seven lambs of the Mosaic Torah (Num_28:11-15).
(2) A meat (or, meal) offering of an ephah for the bullock, an ephah for the ram, and for the lambs according as his hand shall attain unto (comp. Eze_46:5; and the similar expressions in Le Eze_5:7, Eze_5:11; Eze_12:8), with a hin of oil to an ephah. This also is less than that which had been demanded by the Law, viz. three-tenths of an ephah of fine flour mingled with oil for each bullock, two-tenths for the ram and one-tenth for every lamb (Num_28:11-15). The Torah of Ezekiel omits the sin offering of a he-goat, which had a place in the Torah of Moses.
Eze_46:8
begins an ordinance relative to the mode of conducting worship at the appointed festivals (Eze_46:9; comp. Eze_36:38; Eze_45:17; Le Eze_23:2; Hos_12:9), by indicating first how the prince should enter and depart from the temple. According to Kliefoth and Keil, the prince's entrance and departure should be by the way of the porch of the outer, according to Hengstenberg, Smend, and Currey, of the inner, east gate (see on Eze_46:2).
Eze_46:9
But when the people of the land shall come before the Lord. As the preceding verse referred to the prince's entrance into and departure from the inner gate, this was intended to regulate the movements of the prince's subjects when they should enter the outer court at any of the festal seasons—not the high festivals alone, such as the Passover and the Feast of Tabernacles, which are usually denominated çÇâÌéí , but the ordinary appointed feasts ( îÀåÉòÂãÄéí ), including, besides the high festivals, the sabbaths and the new moons and such other religions celebrations as were or should be prescribed in the new Torah. In order to prevent confusion, and that all might be conducted with propriety, no one should depart by the gate through which he had entered, but by the opposite, i.e. he who had entered by the north gate should retire through the south gate, and vice versa. Hengstenberg thinks the reason for this regulation "cannot be sought in the endeavor to avoid a throng," since "in that case it must have been ordained that all should go in by the same gate and go out by the opposite one;" it must, he holds, have been "a theological one," viz. "to signify that each should go out of the sanctuary another man than he came in."
Eze_46:10
And the prince in the midst of them, when they go in, shall go in, etc. Schroder, but without reason, would restrict this regulation to the celebrations of the first and seventh days of the first month (Eze_45:18, Eze_45:20); Hengstenberg would confine it to the high festivals (Eze_45:21, Eze_45:25); Kliefoth, Keil, and commentators generally apply it to all the statutory feasts or appointed seasons and times for united sacrificial worship. The regulation seems to teach that in such observances at least the prince should stand on a level with the people, and both enter and retire by the same door as they.
Eze_46:11
specifies the meat (or, meal) offering which should be presented in the feasts ( çÇâÌéí ), or high festivals, as the Passover and Feast of Tabernacles, and in the solemnities ( îåÉòÂãÄéí ), or appointed feasts generally, viz. an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give (comp. Eze_46:5, Eze_46:7), with a hin of oil to an ephah. This is the same meat offering as was appointed for the new moons (see Eze_46:7), but slightly different in quantity from, though the same in principle as, that stipulated for the seven days of the Passover (Eze_45:24).
Eze_46:12
determines the procedure in case of the prince resolving to offer privately, on his own account, a voluntary burnt offering or peace offering; better, a free-will offering ( ðÀãÈáÈä ), a sacrifice prompted by the heart of the offerer, as opposed to one legally enjoined (Exo_35:29; Le Exo_22:23), which might be either a burnt or a peace offering. In this case the east inner gate should be opened to him as on the sabbath days (see Eze_46:1), but, differently from what occurred on the sabbath, it should not remain open till the evening (Eze_46:2), but should be shut immediately the prince's offering was done.
Eze_46:13-15
supply closing instructions for the daily sacrifice. The daily burnt offering should be a lamb of the first year; literally, a son of his year; whereas the Law of Moses required a lamb twice a day (Exo_29:38-42; Num_28:1-8). The daily meat (or, meal) offering to accompany this should be the sixth part of an ephah, instead of a tenth as under Moses, and the third part of a hin of oil, instead of a fourth as prescribed by the earlier legislation, to temper with— ìÈøÉñ (from øÈñÇñ , a word peculiar to Ezekiel), to moisten or mix with—the fine flour. These sacrifices should be offered every morning; literally, morning by morning; but not every evening as in the Mosaic Law. This difference was not accidental, but intentional, though why in the new order of things the evening sacrifice should have been omitted does not appear. Currey thinks Ezekiel did not intend to enumerate all the sacrifices of the Law, but only a few of them, and that, though not mentioned, the evening sacrifice may have been designed to be retained. The presentation of these sacrifices was not to be the special duty of the prince, but should devolve upon the community as a whole, who are now addressed as "thou" (verses 13, 14) and "they" (verse 15), and who should act in its fulfillment through their priests.
Eze_46:16-18
Instructions for the prince as to how he should deal with his property are summarized in three regulations, introduced by the solemn formula of "Thus saith the Lord" (comp. Eze_46:1; Eze_45:9).
Eze_46:16
The first regulation. The prince might dispose of a portion of his royal property (see Eze_45:7, Eze_45:8) by presenting part of it as a gift to any of his sons. In this case what was gifted should belong to his son or sons in perpetuity, should be his or theirs as his or their possession by inheritance; it should never again revert to the prince.
Eze_46:17
The second regulation. Should the prince, however, bestow a portion of his inheritance on one of his servants, what was thus bestowed should not belong to that servant in perpetuity, but should be regarded simply as a temporary loan which should be his till the year of liberty, äÂãÀÌøåÉø ùÀÑðÇú , i.e. the year of free flowing general—comp. Exo_30:23, îÈøÎãÌøåÉø , pure myrrh (Authorized Version) or flowing myrrh (Revised Version)—hence the year of release; after which it should return to the prince. Smend thinks Ezekiel could hardly have had in view the year of jubilee (Le Eze_25:10; Eze_27:24), else he would not have employed the term "liberty," which Jeremiah (Jer_34:8, Jer_34:15, Jer_34:17) uses to denote the freedom regained by Hebrew bondmen in the seventh year (Exo_21:2; Deu_15:12). But
(1) the seventh year was only a year of the release of bondmen, not of the reversion of property, and to this rather than to that Ezekiel refers.
(2) The year of jubilee might properly be called the "year of liberty," since in it both slaves were emancipated and property was liberated. And
(3) Ezekiel's phraseology is not framed (nor is Jeremiah's) in imitation of either Exodus or Deuteronomy, the latter of which in particular speaks of "the year of release" ( ùÀÑîðú äÇùÀÌÑîÄèÈÌä ), but adheres closely to the style of Leviticus, which, in fact, it presupposes. ùÀÑðÇú äÇãÀÌøåÉø can only signify the year of the release, i.e. the well-known year of emancipation. The last clause should be rendered, as in the Revised Version, "As for his inheritance (generally), it shall be for his sons," or, as Keil translates, "Only his inheritance it is," i.e. the prince's; "as for his sons, it shall be for them."
Eze_46:18
The third regulation. The prince in all cases should endow his sons (or others) out of his own, and not out of his subjects' possessions, of which they have been violently robbed. A good rule for other princes besides this, and for owners of property in general
Eze_46:19-24
The sacrificial kitchens for the priests and for the people. This passage has been transferred by Ewald to Eze_42:1-20; and inserted after Eze_42:14; but the Exposition will show it must have originally stood where it is.
Eze_46:19
After (or, and) he—i.e. the measuring man, who had hitherto acted as the prophet's conductor—brought me through the entry, which was at the side of the gate. This was the inner north gate, from which the prophet had been conducted to the front of the house in order to receive the sacrificial Torah (Eze_44:4), and to which, when this was finished, he had been seemingly led back. From this gate, then, he was taken by his guide along the entry or passage (Eze_42:9), which ran towards and extended in front of the holy chambers of (or, for) the priests, which looked toward the north, and which had already been described (Eze_42:1-14). Arrived at the western corner of the chambers, he perceived a place on the two sides—or, on the hinder part (Revised Version)—westward. The translation in the Authorized Version was obviously suggested by the dual form éÇãÀëÈÌúÇéÄí , which properly signifies "on both sides" but when applied to the tabernacle (Exo_26:23) or temple (1Ki_6:16), always describes the back part or rear. That a similar "place" existed on the south side is more than probable; though Smend thinks there was not a "place" on the south. The LXX. omits the words after "place," and supplies κεχωρισμένος , "separated." Keil finds in the description here given of the passage towards the holy chambers a proof that this section could not have steed originally after Eze_42:14, as in that ease no such description would have been needed. Nor would the language in Eze_47:1, "and he brought me back," have been required or appropriate had the prophet not in the mean while changed his place, which he does to visit the holy chambers.
Eze_46:20
The "place" was designed as a kitchen where the priests should boil the trespass and the sin offerings and bake the meat (or, meal) offering, i.e. cook the portions of the sacrifices they should eat in their official capacity (see Eze_42:13). The Law of Moses (Le 8:31) required the flesh to be boiled (and probably also the flour to be baked) at the tabernacle door. The last clause, that they, i.e. the priests, bear them, i.e. the offerings, not out into the utter (or, outer) court, to sanctify the people, is by most interpreters understood in the sense of Eze_44:19 (which see). To this, however, Kliefoth objects that the conception of deriving ceremonial sanctity from contact with such offerings is completely strange to the Old Testament (see Hag_2:12), and accordingly he connects the words. "to sanctify the people," with the "baking" and "boiling" of the preceding clause.
Eze_46:21, Eze_46:22
The prophet next observed, as his guide led him round the outer area, that in every corner of the court there was a court—literally, a court in a corner of the court, a court in a corner of the court—and hat these were courts joined of forty cubits long and thirty broad. The word "joined" ÷ÀèËøåÉú ) has been variously translated: by Gesenins (see 'Hebrews Lex.,' sub voce), as "vaulted" or "roofed," with which Hitzig seems to agree; by the LXX; whom Bottcher and Ewald follow, μικρά , equal to contracts; by Kliefoth, "uncovered;" by Havernick, "firm," "strongly built;" by Smend," separated;" by Hengstenberg and Schroder, after the Talmudists (fumum exhalantia), "smoking" or "made with chimneys"; but is probably best rendered by the Revised Version, Keil, Currey, after Gesenius, "enclosed," meaning muris cineta et januis elausa. According to the last clause of Eze_46:22, these four corners were of one measure; or, one measure was to the four cut-away places, i.e. corners, îÀäË÷ÀöÈòåÉú being the hoph. participle of ÷ÈöÇò , "to cut off." This last word is omitted in the LXX. and the Vulgate, Hitzig, and Smend, the puncta extraordinaria showing that the Massorites regarded it as suspicious.
Eze_46:23
And there was a row of building round about in them; but whether èåÉø meant a "wall," "fence," or "enclosure," as Gesenius, Havernick, and Ewald translate, or "row," "series," "a shelf of brickwork which had several separate shelves under which the cooking-hearths were placed," as Keil explains, the obvious intention was to describe the range of boiling places which were built along the inside walls of these corner courts, as the next verse states.
Eze_46:24
These are the places (literally, houses) of them that boil—hence kitchens—where the ministers of the house (or, romple)—e.g. the Levites (see Eze_44:11, Eze_44:12)—shall boil the sacrifice of the people; i.e. the portions of the people's offerings which fall to be consumed by the priests.
I. GOD LOOKS FOR THE PEOPLE'S WORSHIP. If this was expected under the Law, much more is it looked for in the gospel dispensation, according to which all the Lord's people are priests, and all are admitted to the most holy place through the rent veil God has personal dealings with each soul, and it is right for each soul to come up before him in grateful adoration. The service in which the people do not take part cannot be said to be of much use to them. It is true that there is value in intercession, and we should all plead one for another. Still, we cannot grant to any priest a power of attorney to execute our religious contracts in our stead.
II. THE PEOPLE CAN ENJOY WORSHIP. When the heart is in it, no joy on earth can be more rich and full.
"Lord, how delightful 'tis to see
A whole assembly worship thee!"
The dreariness of Sunday just arises from the fact that so many people who go to church really take no part in the service. It must be wearisome to sit as spectator of a feast of which one does not partake. But when once a living interest is taken in the worship, and the spectator becomes a guest at the table, the whole character of the scene is changed, and the joy of worship is experienced. Then it is possible to say, "How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord;" and "I was glad when they said unto me, Let us go into the house of the Lord."
III. WORSHIP SHOULD BE ADAPTED TO THE PEOPLE. It may not be possible to make it all that we would desire in form and external expression. Indeed, popular worship can never reach the standard of fastidious aestheticism. In trying to satisfy the refined taste of one or two cultured persons, we may simply destroy the means of worship for the majority of a congregation. In that case the service, while it reaches the perfection of art, loses its spiritual character and degenerates into a mere musical performance. We should always bear in mind the practical end of worship, always see that it is in touch with the people and expresses and helps the devotion of the congregation generally. The church should be the people's home of worship, not the shrine of a privileged aristocracy. Christ was one of the people.
IV. WORSHIP MUST NOT BE DEGRADED IN ORDER THAT IT MAY BE MADE POPULAR. There is considerable danger of running into this opposite extreme in the effort to attract and interest the indifferent. But then the whole object is defeated. We may get the people and amuse them for a while, but what is the use of doing so if we sacrifice the great end of assembling together—the reverent adoration of the holy God? Fine art may be sacrificed, but spiritual reality must be retained. Religion, the essence of which is reverence, cannot be helped by mere vulgarity. The people's worship must be worship.
Eze_46:10
I. CHRIST IS THE PRINCE OF HIS PEOPLE.
1. He is one of them. The Jew's Prince was a Jew, not a foreigner. Christ is "the Firstborn among many brethren." He is a true Man, the Son of man. He has been over the Christian course, and has himself lived the pattern Christian life.
2. He is their Head. Christ stoops to save, but he rises again to rule. Even during his earthly humiliation he plainly took the lead among his disciples. Now he is seated on his throne in heaven, reigning over his Church.
II. CHRIST IS IN THE MIDST OF HIS PEOPLE. During his earthly ministry he dwelt among men. Unlike John the Baptist, who retired to the solitude of the wilderness and to whom people had to come by leaving their homes, Jesus went about through the towns and villages of Israel, eating and drinking with all sorts and conditions of men. Although he is no longer visible, we have his assurance that he will be always with his true disciples (Mat_28:20). Christ does not simply visit his people in moments of great need; he is always with them. He does not select some choice followers for his companionship, to the neglect of the great body of his people, like a prince who enjoys himself with his courtiers and takes little or no notice of the bulk of the nation. Jesus is in the midst of his people, right in the center of the population of the kingdom of heaven.
III. CHRIST ENTERS INTO HIS PEOPLE'S WORSHIP. When the people go in, i.e. to the temple, the Prince shall go in. The Prince must worship with his people. Prince and peasant must bow together before their common Lord. Every purely human prince needs to confess his sins as a penitent and to utter the publican's prayer, "God be merciful to me a sinner!" Christ the sinless cannot take part in our confession except by sympathy. But he is with us throughout our worship. Christian worship at its highest is communion with Christ. In that most sacred act of worship, the Lord's Supper, we seek especially for the living presence of Christ. For surely every Protestant must admit that there is a real Presence—not in the bread or wine—but in the hearts of Christ's worshipping people.
IV. CHRIST GOES WITH HIS PEOPLE INTO THE WORLD. When the people go forth their Prince is to accompany them. It would be sad if Christ only met his people in their worship. He is more needed in work, in temptation, in trouble. Christ is with us in the world as well as in the Church. He does not confine his sympathy to ecclesiastical circles. But when we have some hard task to accomplish or some severe trial to face his presence may be especially looked for. The good leader will be in the thick of the fight, cheering his soldiers just where the battle is hottest. Our Captain of salvation accompanies us in the holy war against sin. If courage fails, this should be our cheering thought—the Prince is in the midst of us!
Eze_46:13
1. Then we awake from sleep. It is happy indeed to wake to some good thought of God. He has preserved us through the long hours of darkness. New strength has come by refreshing rest, and this is God's gift. Therefore grateful thoughts should rise with morning worship.
2. Then we commence a new day. Has the fig tree been fruitless hitherto? Yet in his long-suffering patience the Master has not cut it down. Here is another opportunity for fruit-bearing. Shall this new one be wasted as were so many of bygone clays?
"Lo! here hath been dawning
Another blue day:
Think, wilt thou let it
Slip useless away?
Out of eternity
This new day is born;
Into eternity
At night will return.
"Behold it aforetime
No eye ever did;
So soon it forever
From all eyes is hid."
(Carlyle.)
II. EVERY NEW MORNING SHOULD BE DEDICATED ANEW. We may think we have dedicated our lives to God. Yet we need to renew the dedication—to dedicate our clays as well as our years. Every day brings its fresh duties, and these need the grace of Christ, that they may be rightly discharged. Every day also brings its new temptations. We cannot live today in the grace of yesterday. The manna fell daily to feed the Israelites in the wilderness, and it would not bear keeping for the morrow. Christ teaches us to pray for daily bread: "Give us this day our daily bread."
III. THE BEST DEDICATION OF THE NEW DAY IS BY SACRIFICE. The Israelites dedicated each day with morning burnt offerings. Although we have outgrown the necessity of using these symbolical offerings, we can never outgrow the requirement of sacrifice. It is well to begin the day in the spirit of sacrifice. First there should be the desire to slay all sin and renounce all bad habits. Then comes the positive self-denial and cross-bearing for the sake of Christ. Is there any new sacrifice of love that may be offered on the new day? Throughout the day this thought should pervade the mind of the Christian: "I am a servant of Christ. It is my part today to study my Master's will, and live for his glory."
IV. THE DEDICATED DAY WILL BE A BLESSED DAY. It may not see any great event. But it will be a day spent for God, in lowly service, perhaps, yet in holy living. Such a day is one sure stepping-stone towards heaven.
Eze_46:16, Eze_46:17
I. THE LIFE OF WORSHIP HAS A PERMANENT INHERITANCE. This is the case with the spiritual experience of Christianity.
1. The Christian is a son.
(1) He is begotten by God.
(2) He is adopted by God.
(3) He owns Christ for his Brother.
(4) He is admitted into God's presence as a child at home.
(5) He has the liberty of a son and his privileges.
"The secret of the Lord is with them that fear him." God makes his counsels known to true Christians.
2. The son's inheritance is permanent.
(1) For life, the grace of God given to the true Christian child will not desert him in after-years if he still looks for it and follows its guidance. God does not treat his people as the favorites of a day, whom a prince pampers while the whim is on him, and then capriciously flings aside; his favor is enduring like his eternal love.
(2) After death. The Christian inheritance is but tasted on earth; the better part of it awaits us beyond the grave. It is like the inheritance of Israel, a small part of which was on the coast of the Jordan, while that river had to be crossed before the main portion could be reached. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1Ti_4:8). We do not resign our Christian inheritance when we lie down to die; on the contrary, then we prepare to enter into the Promised Land in all its length and breadth.
II. THE LIFE OF SERVITUDE HAS BUT TEMPORARY PRIVILEGES.
1. The promises of the Mosaic religion were for this world, as Bishop Warburton proved with redundancy of argument, in his famous book on the ' Divine Legation of Moses' Therefore the Jew stood below the Christian in regard to his prospects of future good. But there are far lower lives of servitude than that of the pious Jew.
2. Christ spoke of the slavery of sin (Joh_8:34). Now, this degraded servitude has its rewards. Sin gives gifts to its slaves. But they are not enduring possessions.
3. The bondage of worldliness holds many men. This thraldom promises great rewards. Riches and pleasures come in its train. The chains are forged of gold, and at first the weight of them is not felt. But the rewards of sin and worldliness are of brief duration. Their fruits may be sweet at first, but the after-taste of them is unendurably bitter. Even if no disappointment is met on earth, the worldly inheritance must be resigned at death. The slave of sin and the world can carry none of his treasures with him to the unseen future.
Eze_46:18
II. THE GREAT ARE TEMPTED TO EXCEED THEIR RIGHTS. Men who enjoy the largest scope and who own the widest possessions must come to the confines of their territory. The biggest park has its fence. Now, a common temptation is to despise the best things within a man's right, in envy for what lies beyond them. Thus, with all the wealth of the royal demesne, Ahab is sick with covetousness for Naboth's vineyard (1Ki_21:4). The possession of considerable power aggravates the temptation of the great to go beyond their rights. It is difficult for the despot to avoid degenerating into a tyrant.
III. THE GREAT ARE WARNED AGAINST OPPRESSING THE PEOPLE. The danger of power passing over to tyranny is the besetting temptation of persons in influential positions. This danger alone raises a question as to the wisdom of entrusting overmuch power even to the best men. In the abstract, an irresistible paternal government might seem to be likely to secure the greatest good of a nation. But for this to be satisfactory we must not only endue the ruler with supreme wisdom, we must also eliminate from his character every atom of selfishness.
IV. THE GREAT ARE NOT MORE FAVORED BY GOD THAN ARE OTHER PEOPLE. They have unique privileges, but these are bestowed in the form of a solemn trust. God is no respecter of persons. He cares for all his children. He is the people's God, and the Friend of the poor. They who can find no earthly protector may look to Heaven for deliverance, for he who heard the cry of the Hebrews when they groaned under the oppression of the Egyptian bondage, and saved them from Pharaoh and his host, is still mighty to help the needy.
V. GOD'S EQUAL GRACE FOR THE PEOPLE AS WELL AS THE GREAT SHOULD LEAD ALL TO TRUST HIM. If God only favored the so-called privileged classes, the multitude might well turn aside from religion in despair. But since God has ever been on the side of the oppressed, and has ever cared for the people, it is foolish to distrust him, and ungrateful to disregard his goodness. Whatever else the great may seize upon, they cannot take away the poor man's religion. Here is a prize of permanent possession. It would be well if all knew and loved the God who cares for all.
I. THE OBJECT OF WORSHIP IS GOD ONLY. In this a distinction existed between Israel and the heathen people around; for whilst these worshipped gods many and lords many, the chosen people worshipped Jehovah, and him alone. In the Church of Christ, whilst many of the great and holy in former times are remembered with gratitude and veneration, worship, in the strict and proper sense of the term, is reserved for the Supreme and Eternal, who shares his honor with none beside. His glorious perfections demand the homage and adoration of his intelligent creatures; and the more his character is studied, the more will it appear worthy of all the admiration and reverence which can be brought into his sacred presence.
II. THE WORSHIPPERS ARE THE CHURCH OF THE LIVING GOD. The great and the small, the young and the old, the learned and the lay, are all qualified to present to the Eternal the spiritual tribute which is his due. For it is in virtue of their humanity, their participation in human nature, experience, and powers, and not in virtue of any peculiar possession or acquisition, that they are summoned to unite in the worship of their Creator. The idea of the prophet was one in a high degree expanded and comprehensive; yet even this fell short of the great reality as apprehended by the Apocalyptic seer.
III. THE SEAT OF ACCEPTABLE WORSHIP IS THE HEART. It is true that this spiritual doctrine is especially that of Christianity, of the New Testament. But the attentive reader of the Psalms and prophecies of the old covenant is aware that the enlightened Hebrews were superior to a merely formal and mechanical view of worship. Sacrifices and offerings were known and felt to be of no avail unless they expressed the deep and sincere emotions of the inner nature. Thus it must ever be; he who is a Spirit must be worshipped in spirit and in truth.
IV. THE CHARACTER OF TRUE WORSHIP CORRESPONDS WITH THE NATURE AND NEED OF THE WORSHIPPERS.
1. There must he acknowledgment of the Divine attributes, contemplated with reverence.
2. There must be humiliation and confession of sin.
3. There must be the presentation of the due offering of gratitude to him from whom all blessings proceed.
4. There must be petitions and intercessions for needed good.
V. THE EXPRESSION AND FORM OF WORSHIP MUST VARY WITH THE INDIVIDUAL WORSHIPPER AND HIS CIRCUMSTANCES. It is narrow bigotry to insist upon one form of spiritual service or of uttered adoration and prayer. There are occasions upon which worship may be spontaneous and ejaculatory; and other occasions upon which it may be elaborate, artistic, and protracted. The worship of the individual who is momentarily touched by what is beautiful in nature, or impressive in the Word of God, is as acceptable as the liturgy of a cathedral service, or as the fervent service of praise in which expression may be given to a nation's gratitude for signal favors.
VI. THE SEASONS FOR WORSHIP ARE BOTH OCCASIONAL AND CONTINUOUS. The text speaks of the "new moons" and the "sabbaths" as opportunities for solemn and public services of devotion. Yet we read a little later of the daily offering. The truth is that there is no season when worship is unsuitable on the part of man or unacceptable So God. Yet there is wisdom in the appointment both of regular and of special seasons and occasions of worship. None can worship God too much, or too reverently, or too fervently.
"From every place beneath the skies
Let the Creator's praise arise!
Let the Redeemer's Name be sung
In every land, by every tongue!"
T.
Eze_46:11
I. RELIGIOUS FESTIVALS AND SOLEMNITIES ARE JUSTIFIED AS HARMONIZING WITH THE VERY NATURE OF THE HUMAN MIND. It is not in human nature to proceed in one undeviating and monotonous course. Life is best lived when the regular and stated order of things is varied by occasional diversities. As in ordinary existence, so in the religious life, it is well that there should be variety, and that men should be invited to special engagements of a spiritual nature, whether of humiliation or of rejoicing, whether commemorative or anticipatory. Men do not cease to be men because they are Christians, and Christianity is not only compatible with, it is promoted by, special sacred festivals, fasts, and other observances.
II. RELIGIOUS FESTIVALS AND SOLEMNITIES ARE JUSTIFIED BY THE NATURE OF DIVINE INTERPOSITIONS WHICH ARE OCCASIONAL AND SPECIAL. The Jews had, in the course of their national history, experienced wonderful interventions of Divine mercy upon their behalf. And it is evident that the solemnities, which formed so beautiful a feature of the Jewish religion, were for the most part designed to celebrate the great things which God had done for his chosen people. The treatment of the nation by God had not been of a uniform and regular character; and it was natural that there should be a correspondence between the national history and the national religion, between what Jehovah had effected on behalf of his chosen people, and what that people did in acknowledgment of the Divine mercy. Similarly with our Christmas, Easter, and Whitsuntide; we celebrate the special mercy of God in the advent, the death, and the resurrection of our Savior, and in the fulfillment of "the promise of the Father" in the outpouring of the Holy Spirit.
III. RELIGIOUS FESTIVALS AND SOLEMNITIES ARE JUSTIFIED BY THE SUCCESSIVE GENERATIONS WHO NEED TO BE IMPRESSED BY THE SAME GREAT SPIRITUAL TRUTHS. With reference to the Jewish Passover, we are expressly assured that one purpose of its observance was to train the rising generation in the reverent memory of the signal favors of God. When the son of the household asked, "What mean ye by this service?" the answer was given that it commemorated the loving-kindness and faithfulness of the God of the Hebrews, who had delivered his chosen people from destruction and assured to them his lasting protection. How much more powerfully was such a lesson taught by such ordinances than by words! The youthful mind is especially impressed by sacred solemnities, and by their observance provision is made that the attention of successive generations shall be directed to the glorious truth that God has visited and redeemed his people.—T.
Eze_46:12
I. FREE-WILL OFFERINGS ARE BECOMING ON THE PART OF MAN. Man's nature is distinguished by the glorious prerogative of liberty. There is for him no moral excellence or beauty in constraint. The heart is free, and it is the only gift which in God's sight is precious; all other gifts have value so far only as they are the expression of the love and loyalty of the spiritual nature. Whatever is dedicated to God of the worshipper's free-will is a human and a worthy offering, such as a being with man's prerogative of liberty may justly offer.
II. FREE-WILL OFFERINGS ARE ACCEPTABLE TO GOD. False religions sometimes extort from devotees, by the motive of terror, gifts and offerings services and sacrifices which would otherwise be withheld. They must be fictitious' deities that are represented as gratified with such offerings as these. But the character of God is such as assures us of his willingness to receive what is freely and cheerfully presented. Not that he can be enriched by anything that his creatures can present. "Of thine own," they acknowledge—"of thine own have we given thee." But all is precious to him that reveals a loyal, loving, and grateful heart.—T.
Eze_46:13
I. THE DALLY MERCIES WHICH HAVE TO BE ACKNOWLEDGED. The tokens of God's goodness and bounty, forbearance and grace, do not come to us at long intervals. They are incessantly bestowed. He daily loadeth us with benefits. He giveth us day by day our daily bread. The mind that is at once observant and sensitive is, at the contemplation of renewed, unceasing favors, ready to exclaim, "Every day will I praise thee, and I will bless thy Name for ever and ever."
II. THE DAILY SINS WHICH HAVE TO BE CONFESSED, AND FOR WHICH FORGIVENESS HAS TO BE ASKED. The offerings and sacrifices of the temple included not only thank offerings, but sin and trespass offerings. The Israelitish worshipper appeared before Jehovah as a penitent supplicating forbearance and pardon. There is no human worshipper who has not occasion to come into the presence of the God of holiness with shame and confusion of face. Daily transgressions and omissions call for daily acts of humiliation and daily entreaties for mercy. The self-righteous may conceal from themselves this fact, and the hypocritical may seek to conceal it from God. But those who know themselves, and are sincere in their devotions, will implore the clemency and the forgiveness promised by the righteous Sovereign to those who seek reconciliation through the mediation of the Divine Redeemer.
III. THE DAILY GUIDANCE AND STRENGTH WHICH ARE NEEDED, AND WHICH HAVE TO BE SOUGHT FROM GOD. Devotion is primarily the offering of the heart, its love and grateful praise, to God. But it includes also the seeking of blessings which it is his prerogative to bestow. There is no day which does not bring with it duties that can be properly fulfilled only with Divine assistance, trials which can only be passed through securely and beneficially through the direction which God's Holy Spirit alone can vouchsafe. If this is so, how reasonable is the provision for daily communion with God! Thus only can we be assured of that grace which will enable us so to pass through the discipline of earth that it may be the means of meeting us for the service and the joys of heaven.—T.
I. NATURAL OBJECTS ARE APPOINTED AS LESSON-BOOKS IN RELIGION. Sun and moon and stare not only serve as luminaries of our earth, they are appointed as signs. They signify unseen and spiritual realities. The sun speaks to us of another Fount of light—the Sun of Righteousness, who illuminates man's soul. The moon, with her many phases, serves as an emblem of the Church, receiving her light and. heat from the Sun. Every mountain appeals to us to rise above the common level of a mortars life. Every flower points to spiritual beauty and. usefulness, while it preaches likewise a lesson of man's brief opportunity. So when the gate that looked towards the east was opened, it was that the worshippers might be moved and lifted heavenward, by the sight of the rising sun. This privilege was repeated on the day when the new moon appeared. Incarnate as we are in flesh and blood, we need to learn from every quarter lessons of spiritual moment. God deigns to instruct us by the service of a thousand, teachers. If our eyes are open wide we may learn gospel lessons on every side.
II. GOD IS SPECIALLY ACCESSIBLE TO MEN AT SPECIAL SEASONS. He came near to Jacob in a special manner by the vision at Bethel. He came down on Horeb, and. talked, with Moses as a man talketh with his friend. Especially he has ordained the sabbath as a time when he will commune with men. Even ignorant men have discovered that rest of body and. intellect one day in seven is a benefit to the man and. to the nation. But without doubt God sees a deeper reason for the institution of the sabbath than do we. Certain it is that in the olden time he regarded the observance of the sabbath as emphatically the maintenance of men's covenant with him. The violation of the sabbath obtained his withering frown. And the intrinsic value of the day is as great now, although its violation be not followed by the summary punishment of God. The sabbath day is peculiarly a day "in which he may be found." Having spread the banquet for human souls, the King comes near to see his guests.
III. FOR THE HIGH ENJOYMENT OF GOD'S PRESENCE THE INNER DOOR OF THE HEART MUST BE OPENED. The hindrance to intimate intercourse with God is on our side. On God's side there is eager willingness. "We are not straitened in him." He is prepared to make his presence a joyous reality as much as ever he did to saints in the olden time. We may walk with him as Enoch did, if we will. We may have communications with him as Abraham did, if we will. The hindrance is in our own will. If only the door of the heart be unbarred, if only our strongest affections wait on the threshold to give him welcome, he will meet with us, and give us all the comforts of his friendship. Other guests are often entertained, such as vain ambitions, animal inclinations, worldly cares, evil companionships, and we are ashamed to bring in the heavenly King. Alas! too often the door is locked on the inside.
IV. IN RELIGION ONE CAN BE HELPFUL TO MANY. The prince exerts an influence either for evil or for good over multitudes. His example is especially contagious. If he is sincerely pious, he can induce many to serve the Lord. But even the prince may not bring the sacrifice near to God. His rank and office are limited by Divine authority. In the service of the sanctuary he may not be supreme. Even the king must draw nigh to God through the offices of the priest. The priest likewise renders useful service to multitudes. He speaks for them to God. He conveys substantial good from God to them. So every man, in proportion to his faith and piety and prayerfulness, may win over others to the side of virtue—to the side of God. Each of us occupies a center, and by a holy character we can draw, by the magnetic power of love Godward, men and women from a wide circumference. As "one sinner destroyeth much good," so one saint may save alive a myriad of his fellow-men.
V. OUR HOLIEST WORSHIP ON EARTH IS ONLY ON THE THRESHOLD OF THE TRUE TEMPLE. So encompassed are we with a material nature, that we can get no further than the margin of the eternal kingdom. We can see the great realities "only through a glass darkly." Yet we make them more obscure by our spiritual indolence and our undue attachment to earthly pursuits. Above everything, candor and openness of soul are needed to allow the light of truth to stream in. We can make earthly and carnal all the sensibilities of our souls by the habitual neglect of God's presence. But if we wish honestly and earnestly to know God more, and to have friendly intercourse with him, we can. The open door of the heart will be a welcome to God well understood.—D.
Eze_46:9
I. MAN'S SPIRITUAL LIFE BEGINS AT ZERO. In all God's works we see development from a simple germ to highest perfection. For high reasons God does not produce perfected natures at a single stroke. Even this unconscious earth passed through long stages of preparation before it was fit for human habitation. The rose does not reach perfection except by patient culture. Everything about us is in transition, and is moving onward in a course of development. Art is not yet perfected. Our bodily nature begins with a microscopic germ, and slowly develops towards maturity. If anything is plainly revealed in Scripture, it is this—that the life of the soul begins at the lowest point and is intended to reach the highest. We do not begin our earthly career with robust faith in the unseen God, nor yet with a sensitive conscience, nor yet with strong aspirations after moral excellence. All this is the result of research and self-discipline and prayer. Clearly there is an intimate analogy between all the varieties of life known to us. With respect to the grain there is first the seed, then the blade, then stalk, then ear, then full corn in the ear. With respect to the body there is babyhood, infancy, youth, manhood, maturity. And the life of the soul begins with a thought, a feeling, a wish, a prayer. It begins in the understanding, passes into the conscience, touches the emotions, moves the desires, constrains the will, moulds the life. It begins in feebleness and develops into world-controlling power. Probably the main reason for this is that the spiritual life, to have any beauty or excellence, must be the spontaneous desire and endeavor of the man himself. If, by the constitution of his nature, a man must be holy and benevolent, there would be no merit in holiness, no worth in benevolence. Therefore scope is given to a man, greater or lesser, to foster the young germ of spiritual life, and to develop it unto the noblest perfection. This is our supreme business during our mortal career.
II. MAN'S SPIRITUAL LIFE CAN BE NOURISHED BY ACTS OF PUBLIC WORSHIP. The temple in the olden time, and Christian sanctuaries now, are designed by God for this end.
1. Instruction is provided. In the former ages this was furnished in the form of rite and emblem; now, almost entirely, by oral utterance. There is conveyed information respecting God, his nature, his kingdom, his will, his doings; information respecting man, his nature, his fall, his redemption, his possible elevation to purity, his destinies in a future state.
2. Access to God is allowed. Self-inspection is encouraged. Interior sin, in inclination and desire, is detected. The eye is turned inward upon the soul. The best sensibilities of the heart are strengthened and expanded. A vision of holiness is obtained. New aspirations begin to bud. The sacred influence of God is felt upon the soul. True prayer is stimulated.
3. Right habits are confirmed. Every man is more or less influenced by his fellow-man, so contact with holy men produces salutary impressions upon every sensitive mind. The forceful presentation of truth upon the moral nature tends to elevate it. Convictions of religious duty are inwrought. Regard for God's revelation and for God's will is deepened. Resolution to follow a right course is often formed. The energies of the soul are braced up for high endeavor. Familiarity with God and with eternal things is increased. As a plant grows and buds under the influence of the vernal sun, so a man's soul unfolds amid the surroundings of public worship.
4. A Divine influence is present.
III. MAN'S SPIRITUAL LIFE IS EITHER HELPED O