| Barnes' Notes on the Bible Compare with marginal references. The evening sacrifice is here omitted, because the seer is selecting a few only of the sacrifices of the Law, with a particular object in view.
Clarke's Commentary on the BibleThou shalt prepare it every morning - The evening offering is entirely omitted, which makes an important difference between this and the old laws. See Exodus 29:31-46.
Gill's Exposition of the Entire BibleThou shalt daily prepare a burnt offering unto the Lord,.... Called the daily sacrifice, Daniel 8:11 typical of Christ's sacrifice, which has a continual daily virtue in it, to take away the sins of his people; and which ought to be looked unto faith, and pleaded by them for that purpose every day John 1:29, of a lamb of the first year without a blemish; a type of Christ the Lamb of God, without spot and blemish, strong and able, and so fit and proper to be a sacrifice for the sins of others: thou shalt prepare it every morning; or, "morning by morning" (m); this seems to be said not to the prince, but rather to the prophet, and indeed to every believer; who should, every morning he rises, look to Christ as the atoning sacrifice for sin, whose blood continually cleanses from it, and who is always in the midst of the throne as a lamb that had been slain, and ever lives to make intercession; and as the mercies of the Lord's people are renewed every morning, they should renew their thankfulness to God as often, and bring this lamb with them, through whose sacrifice their sacrifices of praise become acceptable. No mention is made of the evening sacrifice; see Exodus 29:38, which some think is included in the morning burnt offering. Kimchi thinks that in future time this was not to be offered, only the morning sacrifice; but the true reason is, Christ has appeared once in the evening of the world, and offered up himself; yea, it was literally in the evening, or decline of the day, when he suffered, or between the two evenings, whereby he answered the type of the passover lamb; hence no evening sacrifice is mentioned, Christ's being offered up. (m) "in mane, in mane", Montanus, Vatablus.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe Daily Sacrifice Ezekiel 46:13. And a yearling lamb without blemish shalt thou prepare as a burnt-offering daily for Jehovah: every morning shalt thou prepare it. Ezekiel 46:14. And a meat-offering shalt thou add to it every morning, a sixth of an ephah, and oil a third of a hin, to moisten the wheaten flour, as a meat-offering for Jehovah: let these be everlasting statutes, perpetually enduring. Ezekiel 46:15. And prepare the lamb, and the meat-offering, and the oil, every morning as a perpetual burnt-offering. - The preparation of the daily sacrifice is not imposed upon the prince, in harmony with Ezekiel 45:17; it is the duty of the congregation, which the priests have to superintend. Every morning a yearling lamb is to be brought as a burnt-offering. The Mosaic law required such a lamb both morning and evening (Numbers 28:3-4). The new thorah omits the evening sacrifice, but increases the meat-offering to the sixth of an ephah of meal and the third of a hin of oil, against the tenth of an ephah of meal and the fourth of a hin of oil prescribed by the Mosaic law (Numbers 28:5). רס, from רסס, ἁπ. λεγ.., to moisten (cf. רסיסים, Sol 5:2). The plural חקּות refers to the burnt-offering and meat-offering. תּמיד is added to give greater force, and, according to the correct remark of Hitzig, appears to be intended as a substitute for לדורתיכם in Leviticus 23:14, Leviticus 23:21, Leviticus 23:31. The repeated emphasizing of בּבּקר בּבּק shows that the silence as to the evening sacrifice is not a mere oversight of the matter, but that in the new order of worship the evening sacrifice is to be omitted. The Chetib ועשׂוּ is to be retained, in opposition to the Keri יעשׂוּ. This brings to an end the new order of worship. The verses which follow in the chapter before us introduce two supplementary notices, - namely, a regulation pointing back to Ezekiel 45:7-9, concerning the right of the prince to hand down or give away his landed property (Ezekiel 46:16-18); and a brief description of the sacrificial kitchens for priests and people (Ezekiel 46:19-24).
Geneva Study BibleThou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning.
King James Translators' Notesof the...: Heb. a son of his year every...: Heb. morning by morning
Matthew Henry's Concise Commentary46:1-24 The ordinances of worship for the prince and for the people, are here described, and the gifts the prince may bestow on his sons and servants. Our Lord has directed us to do many duties, but he has also left many things to our choice, that those who delight in his commandments may abound therein to his glory, without entangling their own consciences, or prescribing rules unfit for others; but we must never omit our daily worship, nor neglect to apply the sacrifice of the Lamb of God to our souls, for pardon, peace, and salvation.
Matthew Henry's Whole Bible CommentaryChapter 46 In this chapter we have, I. Some further rules given both to the priests and to the people, relating to their worship (v. 1-15). II. A law concerning the prince's disposal of his inheritance (v. 16-18). III. A description of the places provided for the boiling of the sacrifices and the baking of the meat-offerings (v. 19-24). Verses 1-15 Whether the rules for public worship here laid down were designed to be observed, even in those things wherein they differed from the law of Moses, and were so observed under the second temple, is not certain; we find not in the history of that latter part of the Jewish church that they governed themselves in their worship by these ordinances, as one would think they should have done, but only by law of Moses, looking upon this then in the next age after as mystical, and not literal. We may observe, in these verses, I. That the place of worship was fixed, and rules were given concerning that, both to prince and people. 1. The east gate, which was kept shut at other times, was to be opened on the sabbath days, on the moons (v. 1), and whenever the prince offered a voluntary offering, v. 12. Of the keeping of this gate ordinarily shut we read before (ch. 44:2); whereas the other gates of the court were opened every day, this was opened only on high days and on special occasions, when it was opened for the prince, who was to go in by the way of the porch of that gate, v. 2, 8. Some think he went in with the priests and Levites into the inner court (for into that court this gate was the entrance), and they observe that magistrates and ministers should join forces, and go the same way, hand in hand, in promoting the service of God. But it should rather seem that he did not go through the gate (as the glory of the Lord had done), though it was open, but he went by the way of the porch of the gate, stood at the post of the gate, and worshipped at the threshold of the gate (v. 2), where he had a full view of the priests' performances at the altar, and signified his concurrence in them, for himself and for the people of the land, that stood behind him at the door of that gate, v. 3. Thus must every prince show himself to be of David's mind, who would very willingly be a door-keeper in the house of his God, and, as the word there is, lie at the threshold, Ps. 84:10. Note, The greatest of men are less than the least of the ordinances of God. Even princes themselves, when they draw near to God, must worship with reverence and godly fear, owning that even they are unworthy to approach to him. But Christ is our prince, whom God causes to draw near and approach to him, Jer. 30:21. 2. As to the north gate and south gate, by which they entered into the court of the people (not into the inner court), there was this rule given, that whoever came in at the north gate should go out at the south gate, and whoever came in at the south gate should go out at the north gate, v. 9. Some think this was to prevent thrusting and jostling one another; for God is the God of order, and not of confusion. We may suppose that they came in at the gate that was next their own houses, but, when they went away, God would have them go out at that gate which would lead them the furthest way about, that they might have time for meditation; being thereby obliged to go a great way round the sanctuary, they might have an opportunity to consider the palaces of it, and, if they improved their time well in fetching this circuit, they would call it the nearest way home. Some observe that this may remind us, in the service of God, to be still pressing forward (Phil. 3:13) and not to look back, and, in our attendance upon ordinances, not to go back as we came, but more holy, and heavenly, and spiritual. 3. It is appointed that the people shall worship at the door of the east gate, where the prince does, he at the head and they attending him, both on the sabbath and on the new moons (v. 3), and that, when they come in and go out, the prince shall be in the midst of them, v. 10. Note, Great men should, by their constant and reverent attendance on God in public worship, give a good example to their inferiors, both engaging them and encouraging them to do likewise. It is a very graceful becoming thing for persons of quality to go to church with their servants, and tenants, and poor neighbours about them, and to behave themselves there with an air of seriousness and devotion; and those who thus honour God with their honour he will delight to honour. II. That the ordinances of worship were fixed. Though the prince is supposed himself to be a very hearty zealous friend to the sanctuary, yet it is not left to him, no, not in concert with the priests, to appoint what sacrifices shall be offered, but God himself appoints them; for it is his prerogative to institute the rites and ceremonies of religious worship. 1. Every morning, as duly as the morning came, they must offer a lamb for a burnt-offering, v. 13. It is strange that no mention is made of the evening sacrifice; but Christ having come, and having offered himself now in the end of the world (Heb. 9:26), we are to look upon him as the evening sacrifice, about the time of the offering up of which he died. 2. On the sabbath days, whereas by the law of Moses four lambs were to be offered (Num. 28:9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (v. 4), to intimate how much we should abound in sabbath work, now in gospel-time, and what plenty of the spiritual sacrifices of prayer and praise we should offer up to God on that day; and, if with such sacrifice God is well-pleased, surely we have a great deal of reason to be so. 3. On the new moons, in the beginning of their months, there was over and above the usual sabbath-sacrifices the additional offering of a young bullock, v. 6. Those who do much for God and their souls, statedly and constantly, must yet, upon some occasions, do still more. 4. All the sacrifices were to be without blemish; so Christ, the great sacrifice, was (1 Pt. 1:19), and so Christians, who are to present themselves to God as living sacrifices, should aim and endeavour to be-blameless, and harmless, and without rebuke. 5. All the sacrifices were to have their meat-offerings annexed to them, for so the law of Moses had appointed, to show what a good table God keeps in his house and that we ought to honour him with the fruit of our ground as well as with the fruit of our cattle, because in both he has blessed us, Duet. 28:4. In the beginning, Cain offered the one and Abel the other. Some observe that the meat-offerings here are much larger in proportion than they were by the law of Moses. Then the proportion was three tenth-deals to a bullock, and two to a ram (so many tenth parts of an ephah) and half a hin of oil at the most (Num. 15:6-9); but here, for every bullock and every ram, a whole ephah and a whole hin of oil (p. 7), which intimates that under the gospel, the great atoning sacrifice having been offered, these unbloody sacrifices shall be more abounded in; or, in general, it intimates that as now, under the gospel, God abounds in the gifts of his grace to us, more than under the law, so we should abound in the returns of praise and duty to him. But it is observable that in the meat-offering for the lambs the prince is allowed to offer as he shall be able to give (v. 5, 7, 11), as his hand shall attain unto. Note, Princess themselves must spend as they can afford; and even in that which is laid out in works of piety God expects and requires but that we should do according to our ability, every man as God has prepared him, 1 Co. 16:2. God has not made us to serve with an offering (Isa. 43:23), but considers our frame and state. Yet this will not countenance those who pretend a disability that is not real, or those who by their extravagances in other things disable themselves to do the good they should. And we find those praised who, in an extraordinary case of charity, went not only to their power, but beyond their power. |
