Ezekiel 45:17

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.

Ver. 17. He shall prepare the sin offering.] Or, He shall offer, so some render it, and apply it to Christ. {so Eze 45:22} This prince then is in addition a priest of the tribe of Judah. See Psa 110:4 Heb 7:11-28; Heb 8:1-6. Non mirum quod hic haereant Iudaei; { a} here the Jews are puzzled.

{a} Oecolamp.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(17) The prince’s part.—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.

Shall prepare.—The word means simply provide, not prepare in a priestly sense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. In return for these dues paid him by the people the prince shall be charged with providing the sacrifices for public worship.

he shall prepare] provide.

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.

all solemnities] i.e. stated seasons. A reconciling or “atoning” efficacy appears attributed by the prophet to all the various kinds of sacrifices.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it shall be the prince's part to give burnt offerings,.... 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; see Gill on Eze 40:39,

and meat offerings, and drink offerings; the meat offerings, which were rather bread offerings, were made of fine flour, with oil poured, and frankincense put thereon, Lev 2:1 and were typical of Christ, compared to a corn of wheat dying in the earth, and bringing forth fruit, Joh 12:24 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:

in the feasts, and in the new moons, and in the sabbaths, and in all solemnities of the house of Israel; 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, 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:

he shall prepare the sin offering; which also was a type of Christ; of which See Gill on Eze 40:39, and this, with the

meat offering; and the burnt offering, 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 and the thank offerings of them, or their sacrifices of praise, which become acceptable through him, Heb 13:15, and even himself, for whom the saints offer thanks to God, Co2 9:15, and as the end of all the legal sacrifices was

to make reconciliation for the house of Israel; 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.

(e) "et super principem erunt holocausta", V. L. Starckius; "nam principi incumbet dare holocausta", Junius & Tremellius. (f) "eucharistica", Junius & Tremellius, Polanus, Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Holocaust. This was given before perhaps gratis, 2 Paralipomenon xxxi. 3. Solomon and Ezechias shewed great magnificence. After the captivity the people laid on the third of a sicle per head, as this order was not observed, 2 Esdras x. 32.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The prince’s part; beside the share he gives to the daily sacrifice in the common charge, Eze 45:16, the prince is bound also on solemnities to give sacrifices out of his own.

Burnt-offerings: see Le 1, where these are described. Meat-offerings rings: see Lev 2:1, &c. Drink-offerings: see Exo 30:9; Num 15:24 the drink-offering was ever joined with the meat-offering, Num 29:11,16,19,22.

In the feasts; which he doth particularly recount, as new moons, &c.; of all particularly to treat would be too long.

He shall prepare: 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 prince’s 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.

To make reconciliation: see Eze 45:15.

For the house of Israel; all the people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The prince, as receiver-general of the people"s offerings, should devote them to maintaining (literally, it should be upon him, and so form part of his duty to maintain) the sacrificial worship of the new temple, in the feasts ( or joyous celebrations), and in the now moons, and in the sabbaths, and generally in all solemnities ( or appointed times, hence festal seasons) of the house of Israel, (comp. Ezr_7:17) that thereby he might make reconciliation (or, atonement) for the house of Israel. This combination of the kingly and priestly offices in the person of the prince (David) obviously typified the similar union of the same offices in David"s Son (Christ).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

reconciliation

Heb. "kaphar," atone. (See Scofield "Dan 9:24").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

on the prince I say that this “prince” as well as every [mention of] “the prince” in this section means the High Priest; but I heard in the name of Rabbi Menahem that it means the king.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.