Ezekiel 46:11

Eze 46:11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah.

Ver. 11. An ephah to a bullock, and a hin of oil.] A whole ephah, and a whole hin, whereas in the Mosaical service there was required but a certain part only of either; because the Jewish Church was but of a part of mankind, but the Church Christian is universal. {a}

{a} Polan.

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.

11, 12. When the prince, in addition to the sacrifices required by law, brings a personal “freewill offering” (compare Exo_35:29; Lev_22:23) he shall enter the temple just as on the Sabbath and new moons, but the gate shall be closed immediately upon his departure, instead of remaining open until evening, as in the other cases (Eze_46:2), for the accommodation of other worshipers interested in the sacrifices. (See note preceding; in regard to the offerings in Eze_46:11, see note on Eze_46:4-7.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

(11) And in the solemnities.—The new rules for the proportion of the meat offering, as laid down in Eze_46:5; Eze_46:7, Eze_45:24, are here repeated for the feast days; and it is added that the same is to hold for all established seasons, a different proportion being prescribed only for the daily sacrifice (Eze_46:14).

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

11. General regulation in regard to the meal-offering, it shall be the same both at the feasts proper (Eze_45:21; Eze_45:25) and at the solemnities or stated seasons, such as new moons, &c.

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.

Now when the prince shall prepare a voluntary burnt offering, or peace offerings voluntarily unto the Lord,.... That is, on week days, distinct from sabbath days, new moons, feasts, and solemnities, of which before; and seems to have respect to week day lectures, in distinction from the weekly and monthly stated times, for the ministry of the word and administration of the Lord's supper; in which lectures the principal thing insisted on must be the atoning sacrifice of Christ, and peace and reconciliation made by his blood; for the Gospel, which is to be preached in season and out of season, is the ministry of reconciliation, or the word preaching peace by Jesus Christ; and which should at all times be held forth, to the faith of God's people; which is meant by the preparation of these offerings: and being voluntary ones show not only that Christ's sacrifice was a willing one, and offered without any reluctance, with all readiness and cheerfulness; but also that week day lectures are voluntary things, which men are not under necessary obligation to attend unto, either ministers or people, but is a matter of free choice, as their circumstances will admit; and yet are acceptable to God, and agreeable to the will of Christ, the Prince, said to prepare these free will offerings:

one shall then open him the gate that looketh toward the east: the place where he stood and worshipped on the sabbath day; on the evening of which it was shut, and remained so the six days of the week, Eze 46:1 only when it was the prince's pleasure to offer a sacrifice, or to have the word preached, it was opened by one of the porters of the gates; or there was an open exercise of the ministry of the word, by one of the preachers of it:

and he shall prepare his burnt offerings, and his peace offerings, as he did on the sabbath day; the same doctrine, respecting the sacrifice and satisfaction of Christ, must be delivered at such times, as on Lord's days:

then he shall go forth; and after his going forth one shall shut the gate; on the sabbath day, or the Lord's day, it was not to be shut till the evening, because that day is wholly to be devoted to the service of God; men are not to find their own ways, nor do their own work, nor seek their own pleasure; but on week days, when the lecture is over, the gate is shut immediately, and persons may return to their worldly business directly.

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

Solemnities. Hebrew, "on feasts and on days of meeting." (Calmet) --- Sacrifice: mincha, ver. 7., and chap. xlv. 24. (Haydock)

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).

See Eze 46:5,7.

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

Verse 11 specifies the meat (or, meal) offering which should be presented in the feasts ( or high festivals, as the Passover and Feast of Tabernacles, and in the solemnities ( 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. vers. 5, 7), with a hin of oil to an ephah. This is the same meat offering as was appointed for the new moons (see ver. 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)

Feasts and solemnities.

In all religions there are instituted festivals and public functions, which serve to manifest and to sustain the religious life of the community. This was especially the case with Judaism, which prescribed many stated solemnities. Even the Christian religion has its appointed sacraments, and, in addition to these, which were instituted by the Divine Founder, the Church has at various periods set apart times and seasons for certain public observances, participation in which has been found conducive to religious earnestness and vitality, as well as to ecclesiastical prosperity.

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.

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

the gate facing east will be opened for him

This can be stated in active form. AT: "the Levites will open the gate facing east for him" (See: Active or Passive)

the gate facing east

"the eastern gate" or "the gate on the east side of the courtyard"

translationWords

festival

freewill offering

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.