Had Daniel been a late book, he would no doubt have taken up the later account of Berosus. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch’s reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people’s interests nearest to his heart (Dan_9:3-19; Dan_10:12).

Authenticity of the Book of Daniel. Dan_7:1, Dan_7:28; Dan_8:2; Dan_9:2; Dan_10:1, Dan_10:2; Dan_12:4, Dan_12:5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of “prophets” in the theocracy, but was rather a “seer,” having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as Bengel calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the “prophets” in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev_1:9). Porphyry, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 b.c.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel’s inspiration, if his prophecies can be shown to have been before the events. Now we know, from Josephus [Antiquities, 10.11.7], that the Jews in Christ’s days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, “Son of man,” Mat_24:30 (Dan_7:13); also expressly by name, and as a “prophet,” in Mat_24:15 (compare Mat_24:21, with Dan_12:1, etc.); and in the moment that decided His life (Mat_26:64) or death, when the high priest adjured him by the living God. Also, in Luk_1:19-26, “Gabriel” is mentioned, whose name occurs nowhere else in Scripture, save in Dan_8:16; Dan_9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan_7:8, Dan_7:25; Dan_11:36), in 1Co_6:2; 2Th_2:3, 2Th_2:4; the narrative part, as to the miraculous deliverances from “the lions” and “the fire,” in Heb_11:33, Heb_11:34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists - the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat_21:44 would be an enigma if it were not a reference to the “stone that smote the image” (Dan_2:34, Dan_2:35, Dan_2:44, Dan_2:45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan_12:1; Dan_11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius’ version was substituted for it in the early Christian Church. Josephus [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 b.c.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel’s prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and Josephus’ statement gives an explanation of the fact; at least it shows that the Jews in Josephus’ days believed that Daniel was extant in Alexander’s days, long before the Maccabees. With Jaddua (high priest from 341-322 b.c.) the Old Testament history ends (Neh_12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 b.c., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel’s authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel’s use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel’s time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah’s advent, as dated from a certain decree, His being cut off, and the destruction of the city. “He who denies Daniel’s prophecies,” says Sir Isaac Newton, “undermines Christianity, which is founded on Daniel’s prophecies concerning Christ.”

The book of Daniel the prophet. In this book all italicized words copied from the Bible and commentaries, the original formatting of which is lost when posting (unless individually coded), should appear. Thank God for a formula to do that all at once using OpenOffice.

Daniel - Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne. — MHCC 

Daniel - An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire,  I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze_38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze_14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa, not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan_10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan_8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old.  II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat_24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan_9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other. — Henry 

Daniel - The Book of Daniel Commentary by A.R. Faussett

Introduction

Daniel, that is, “God is my judge”; probably of the blood royal (compare Dan_1:3, with 1Ch_3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan_9:24, “thy holy city,” does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan_1:4) “children,” he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan_1:3, Dan_1:6). He then received a new name, by which it was usual to mark a change in one’s condition (2Ki_23:34; 2Ki_24:17; Ezr_5:14; Est_2:7), Belteshazzar, that is, “a prince favored by Bel” (Dan_1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king’s table, as being polluted by the idolatries usual at heathen banquets (Dan_1:8-16). Hence Ezekiel’s reference to him (Eze_14:14, Eze_14:20; Eze_28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh’s dreams, so Daniel, by interpreting Nebuchadnezzar’s, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar’s successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan_8:2, Dan_8:27). Again he came into note when he read the mystic writing of Belshazzar’s doom on the wall on the night of that monarch’s impious feast. Berosus calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. Rawlinson has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. Berosus gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor.

Eze 48:31-35 
We have here a further account of the city that should be built for the metropolis of this glorious land, and to be the receptacle of those who would come from all parts to worship in the sanctuary adjoining. It is nowhere called Jerusalem, nor is the land which we have had such a particular account of the dividing of any where called the land of Canaan; for the old names are forgotten, to intimate that the old things are done away, behold all things have become new. Now, concerning this city, observe here, 1. The measures of its out-lets, and the grounds belonging to it, for its several conveniences; each way its appurtenances extended 4500 measures 18,000 in all, Eze_48:35. But what these measures were is uncertain. It is never said, in all this chapter, whether so many reeds (as our translation determines by inserting that word, Eze_48:8, each reed containing six cubits and span, Eze_40:5, and why should the measurer appear with the measuring reed in his hand of that length if he did not measure with that, except where it is expressly said he measured by cubits?) or whether, as others think, it is so many cubits, because those are mentioned Eze_45:2 and Eze_47:3. Yet that makes me incline rather to think that where cubits are not mentioned must be intended so many lengths of the measuring reed. But those who understand it of so many cubits are not agreed whether it be meant of the common cubit, which was half a yard, or the geometrical cubit, which, for better expedition, is supposed to be mostly used in surveying lands, which, some say, contained six cubits, others about three cubits and a half, so making 1000 cubits the same with 1000 paces, that is, an English mile. But our being left at this uncertainty is an intimation that these things are to be understood spiritually, and that what is principally meant is that there is an exact and just proportion observed by Infinite Wisdom in modelling the gospel church, which though now we cannot discern we shall when we come to heaven. 2. The number of its gates. It had twelve gates in all, three on each side, which was very agreeable when it lay four square; and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel (Eze_48:19) it was fit that each tribe should have its gate; and, Levi being here taken in, to keep to the number twelve Ephraim and Manasseh are made one in Joseph, Eze_48:32. On the north side were the gates of Reuben, Judah, and Levi (Eze_48:31), on the east the gates of Joseph, Benjamin, and Dan (Eze_48:32), on the south the gates of Simeon, Issachar, and Zebulun (Eze_48:33), and on the west the gates of Gad, Asher, and Naphtali, Eze_48:34. Conformable to this, in St. John's vision, the new Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel, Rev_21:12, Rev_21:13. Note, Into the church of Christ, both militant and triumphant, there is a free access by faith for all that come of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come and take of the water of life, of the tree of life, freely. 3. The name given to this city: From that day, when it shall be newly-erected according to this model, the name of it shall be, not, as before, Jerusalem - The vision of peace, but which is the original of that, and more than equivalent to it, Jehovah Shammah - The Lord is there, Eze_48:35. This intimated, (1.) That the captives, after their return, should have manifest tokens of God's presence with them and his residence among them, both in his ordinances and his providences. They shall have no occasion to ask, as their fathers did, Is the Lord among us, or is he not? for they shall see and say that he is with them of a truth. And then, though their troubles were many and threatening, they were like the bush which burned but was not consumed, because the Lord was there. But when God departed from their temple, when he said, Migremus hinc - Let us go hence, their house was soon left unto them desolate. Being no longer his, it was not much longer theirs.

(2.) That the gospel-church should likewise have the presence of God in it, though not in the Shechinah, as of old, yet in a token of it no less sure, that of his Spirit. Where the gospel is faithfully preached, gospel ordinances are duly administered, and God is worshipped in the name of Jesus Christ only, it may truly be said, The Lord is there; for faithful is he that has said, and he will be as good as his word, Lo, I am with you always even unto the end of the world. The Lord is there in his church, to rule and govern it, to protect and defend it, and graciously to accept and own his sincere worshippers, and to be nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, for the Lord is there; and then whither shall we go to better ourselves? Nay, it is true of every good Christian; he dwells in God, and God in him; whatever soul has in it a living principle of grace, it may be truly said, The Lord is There. (3.) That the glory and happiness of heaven should consist chiefly in this, that the Lord is there. St. John's representation of that blessed state does indeed far exceed this in many respects. That is all gold, and pearls, and precious stones; it is much larger than this, and much brighter, for it needs not the light of the sun. But, in making the presence of God the principal matter of its bliss, they both agree. There the happiness of the glorified saints is made to be that God himself shall be with them (Rev_21:3), that he who sits on the throne shall dwell among them, Rev_7:15. And here it is made to crown the bliss of this holy city that the Lord is there. Let us therefore give all diligence to make sure to ourselves a place in that city, that we may be for ever with the Lord. — Henry 

The end of the book of Ezekiel.  Thanks be unto God.

In Eze_48:21 the statement is repeated, that the holy terumah and the sanctuary were to lie in the centre of it, i.e., between the portions of land appointed for the prince on either side; and lastly, in Eze_48:22 it is still further stated, with regard to the prince's land on both sides of the terumah, that it was to lie between the adjoining tribe-territories of Judah (to the north) and Benjamin (to the south), so that it was to be bounded by these two. But this is expressed in a heavy and therefore obscure manner. The words בְּתֹוךְ אֲשֶׁר לַנָשִׂיא יִהְיֶה, “in the centre of that which belongs to the prince,” belong to הָעִיר... וּמֵאֲחֻזַּת, and form together with the latter the subject, which is written absolutely; so that מִן is not used in a partitive, but in a local sense (from), and the whole is to be rendered thus:

In Eze_48:21-23 the situation and extent of the prince's possession are described. For Eze_48:21, vid., Eze_45:7. הַנֹּותָר, the rest of the terumah, as it has been defined in Eze_48:8, reaching in length from the Jordan to the Mediterranean. As the holy terumah and the city possession were only twenty-five thousand rods in length, and did not reach to the Jordan on the east, or to the sea on the west, there still remained an area on either side whose length or extent toward the east and west is not given in rods, but may be calculated from the proportion which the intervening terumah bore to the length of the land (from east to west). אֶל־פְּנֵי and עַל־פְּנֵי, in front of, or along, the front of the twenty-five thousand rods, refer to the eastern and western boundaries of the terumah, which was twenty-five thousand rods in length. In Eze_48:21 the statement is repeated, that the holy terumah and the sanctuary were to lie in the centre of it, i.e., between the portions of land appointed for the prince on either side; and lastly, in Eze_48:22 it is still further stated, with regard to the prince's land on both sides of the terumah, that it was to lie between the adjoining tribe-territories of Judah (to the north) and Benjamin (to the south), so that it was to be bounded by these two. But this is expressed in a heavy and therefore obscure manner. The words בְּתֹוךְ אֲשֶׁר לַנָשִׂיא יִהְיֶה, “in the centre of that which belongs to the prince,” belong to הָעִיר... וּמֵאֲחֻזַּת, and form together with the latter the subject, which is written absolutely; so that מִן is not used in a partitive, but in a local sense (from), and the whole is to be rendered thus:

And as for that which lies on the side of the possession of the Levites, and of the possession of the city in the centre of what belongs to the prince, (that which lies) between the territory of Judah and the territory of Benjamin shall belong to the prince. Hitzig's explanation - what remains between Judah and Benjamin, from the city territory to the priests' domain, both inclusive, shall belong to the prince - is arbitrary, and perverts the sense. The periphrastic designation of the terumah bounded off between the prince's land by the two portions named together without a copula, viz., “possession of the Levites and possession of the city,” is worthy of notice. This periphrasis of the whole by two portions, shows that the portions named formed the boundaries of the whole, that the third portion, which is not mentioned, was enclosed within the two, so that the priests' portion with the sanctuary lay between them. - In Eze_48:23-27 the rest of the tribes located to the south of the terumah are mentioned in order; and in Eze_48:28 and Eze_48:29 the account of the division of the land is brought to a close with a repetition of the statement as to the southern boundary (cf. Eze_47:19), and a comprehensive concluding formula.

If now we attempt, in order to form a clear idea of the relation in which this prophetic division of the land stands to the actual size of Canaan according to the boundaries described in Eze_47:15., to determine the length and breadth of the terumah given here by their geographical dimensions, twenty-five thousand rods, according to the metrological calculations of Boeckh and Bertheau, would be 10·70 geographical miles, or, according to the estimate of the Hebrew cubit by Thenius, only 9·75 geographical miles.

(Note: According to Boeckh, one sacred cubit was equal to 234-1/3 Paris lines = 528.62 millimètres; according to Thenius = 214-1/2 P. l. = 481.62 millim. Now as one geographical mile, the 5400th part of the circumference of the globe, which is 40,000,000 metres, is equivalent to 7407.398 metres = 22, 803.290 old Paris feet, the geographical mile according to Boeckh is 14, 012-1/10 cubits = 2335-1/2 rods (sacred measure); according to Thenius, 15, 380-1/6 cubits = 2563-1/3 roads (s. m.), from which the numbers given in the text may easily be calculated.)

The extent of Canaan from Beersheba, or Kadesh, up to a line running across from Râs esh-Shukah to the spring El Lebweh, is 3 1/3 degrees, i.e., fifty geographical miles, ten of which are occupied by the terumah, and forty remain for the twelve tribe-territories, so that each tribe-lot would be 3 1/3 geographical miles in breadth. If, now, we reckon three geographical miles as the breadth of each of the five tribe-lots to the south of the terumah, and as the land becomes broader toward the south a breadth of 3-4/7 geographical miles for the seven tribe-lots to the north, the terumah set apart in the centre of the land would extend from the site of Jerusalem to Dothan or Jenin. If, however, we take into consideration the breadth of the land from east to west in the neighbourhood of Jerusalem, or where the Jordan enters the Dead Sea, Canaan is eleven geographical miles in breadth, whereas at Jenin it is hardly ten geographical miles broad. If, therefore, the length of the terumah (from east to west) was fully ten geographical miles, there would only remain a piece of land of half a mile in breadth on the east and west at the southern boundary, and nothing at all at the northern, for prince's land. We have therefore given to the terumah upon the map (Plate IV) the length and breadth of eight geographical miles, which leaves a tract of two miles on the average for the prince's land, so that it would occupy a fifth of the area of the holy terumah, whereas the city possession covered a fourth. No doubt the breadth of the terumah from south to north is also diminished thereby, so that it cannot have reached quite down to Jerusalem or quite up to Jenin. - If, now, we consider that the distances of places, and therefore also the measurements of a land in length and breadth, are greater in reality than those given upon the map, on account partly of the mountains and valleys and partly of the windings of the roads, and, still further, that our calculations of the Hebrew cubit are not quite certain, and that even the smaller estimates of Thenius are possibly still too high, the measurements of the terumah given by Ezekiel correspond as exactly to the actual size of the land of Canaan as could be expected with a knowledge of its extent obtained not by trigonometrical measurement, but from a simple calculation of the length of the roads. - But this furnishes a confirmation by no means slight of our assumption, that the lengths and breadths indicated here are measured by rods and not by cubits. Reckoned by cubits, the terumah would be only a mile and a half or a mile and two-thirds in length and breadth, and the city possession would be only a third of a mile broad; whereas the prince's land would be more than six times as large as the whole of the terumah, - i.e., of the territory of the Levites, the priests, and the city, - thirteen times as large as the priests' land, and from thirty to thirty-two times as large as the city possession = proportions the improbability of which is at once apparent. — K+D

In Eze_48:11, הַמְקֻדָּשׁ is rendered in the plural by the lxx, Chald. and Syr., and is taken in a distributive sense by Kimchi and others: to the priests whoever is sanctified of the sons of Zadok. This is required by the position of the participle between לַכֹּהֲנִים and מִבְּנֵי צָדֹוק (compare 2Ch_26:18, and for the singular of the participle after a previous plural, Psa_8:9). The other rendering, “for the priests is it sanctified, those of the sons of Zadok,” is at variance not only with the position of the words, but also with the fact, namely, that the assignment to the priests of a heave set apart for Jehovah is never designated as קִדֵּשׁ, and from the nature of the case could not be so designated. The apodosis to Eze_48:11 follows in Eze_48:12, where לַכֹּהֲנִים is resumed in לָהֶם. תְּרוּמִיָּה is an adjective formation derived from תְּרוּמָה, with the signification of an abstract: that which is lifted (the lifting) from the heave, as it were “a terumah in the second potency” (for these formations, see Ewald, §§164 and 165). This terumiyah is called most holy, in contrast with the Levites' portion of the terumah, which was קֹדֶשׁ (Eze_48:14). The priests' portion is to be beside the territory of the Levites, whether on the southern or northern side cannot be gathered from these words any more than from the definition in Eze_48:13 : “and the Levites beside (parallel with) the territory of the priests.” Both statements simply affirm that the portions of the priests and Levites were to lie side by side, and not to be separated by the town possession. - Eze_48:13 and Eze_48:14 treat of the Levites' portion: Eze_48:13, of its situation and extent; Eze_48:14, of its law of tenure. The seemingly tautological repetition of the measurement of the length and breadth, as “all the length and the breadth,” is occasioned by the fact “that Ezekiel intends to express himself more briefly here, and not, as in Eze_48:10, to take all the four points of the compass singly; in 'all the length' he embraces the two long sides of the oblong, and in '(all) the breadth' the two broad sides, and affirms that 'all the length,' i.e., of both the north and south sides, is to be twenty-five thousand rods, and 'all the breadth,' i.e., of both the east and west sides, is to be ten thousand rods” (Kliefoth). Hitzig has missed the sense, and therefore proposes to alter the text. With regard to the possession of the Levites, the instructions given in Lev_25:34 for the field of the Levites' cities - namely, that none of it was to be sold - are extended to the whole of the territory of the Levites: no part of it is to be alienated by sale or barter. And the character of the possession is assigned as the reason: the first-fruit of the land, i.e., the land lifted off (separated) as first-fruit, is not to pass into the possession of others, because as such it is holy to the Lord. The Chetib ya`abowr יַעֲבֹור is the correct reading: to pass over, sc. to others, to non-Levites.

Eze_48:15-18 treat of the city possession. As the terumah was twenty-five thousand rods in breadth (Eze_48:8 ), after measuring off ten thousand rods in breadth for the priests and ten thousand rods in breadth for the Levites from the entire breadth, there still remain five thousand rods עַל, in front of, i.e., along, the long side, which was twenty-five thousand rods. This remnant was to be חֹל, i.e., common (not holy) land for the city (Jerusalem). לְמֹושָׁב, for dwelling-places, i.e., for building dwelling-houses upon; and לְמִגְרָשׁ, for open space, the precinct around the city. The city was to stand in the centre of this oblong. Eze_48:16 gives the size of the city: on each of the four sides, four thousand five hundred rods (the חמשׁ, designated by the Masoretes as כתיב ולא קרי, has crept into the text through a copyist's error); and Eze_48:17, the extent of the open space surrounding it: on each side two hundred and fifty rods. This gives for the city, together with the open space, a square of five thousand rods on every side; so that the city with its precinct filled the entire breadth of the space left for it, and there only remained on the east and west an open space of ten thousand rods in length and five thousand rods in breadth along the holy terumah. This is noticed in Eze_48:18; its produce was to serve for bread, i.e., for maintenance, for the labourers of the city (the masculine suffix in תְּבוּאָתֹה refers grammatically to הַנֹּותָר). By עֹבְדֵי הָעִיר Hitzig would understand the inhabitants of the city, because one cultivates a piece of land even by dwelling on it. But this use of עָבַד cannot be established. Nor are עֹבְדֵי הָעִיר the workmen employed in building the city, as Gesenius, Hävernick, and others suppose; for the city was not perpetually being built, so that there should be any necessity for setting apart a particular piece of land for the builders; but they are the working men of the city, the labouring class living in the city. They are not to be without possession in the future Jerusalem, but are to receive a possession in land for their maintenance. We are told in Eze_48:19 who these workmen are. Here הָעֹבֵד is used collectively: as for the labouring class of the city, people out of all the tribes of Israel shall work upon the land belonging to the city. The suffix in יַעַבְדוּהוּ points back to הַנֹּותָר. The transitive explanation, to employ a person in work, has nothing in the language to confirm it. The fact itself is in harmony with the statement in Eze_45:6, that the city was to belong to all Israel. Lastly, in Eze_48:20 the dimensions of the whole terumah, and the relation of the city possession to the holy terumah, are given. כָּל־הַתְּרוּמָה is the whole heave, so far as it has hitherto been described, embracing the property of the priests, of the Levites, and of the city. In this extent it is twenty-five thousand rods long and the same broad. If, however, we add the property of the prince, which is not treated of till Eze_48:21-23, it is considerably longer, and reaches, as has been stated in Eze_48:8, to the boundaries of the land both on the east and west, the Jordan and the Mediterranean Sea, as the several tribe-territories do. But if we omit the prince's land, the space set apart fro the city possession occupied the fourth part of the holy terumah, i.e., of the portion of the priests and Levites. This is the meaning of the second half of Eze_48:20, which literally reads thus: “to a fourth shall ye lift off the holy terumah for the city possession.” This is not to be understood as meaning that a fourth was to be taken from the holy terumah for the city possession; for that would yield an incorrect proportion, as the twenty thousand rods in breadth would be reduced to fifteen thousand rods by the subtraction of the fourth part, which would be opposed to Eze_48:9 and Eze_48:15. The meaning is rather the following: from the whole terumah the fourth part of the area of the holy terumah is to be taken off for the city possession, i.e., five thousand rods for twenty thousand. According to Eze_48:15, this was the size of the domain set apart for the city.

In Eze_48:21-23 the situation and extent of the prince's possession are described. For Eze_48:21, vid., Eze_45:7. הַנֹּותָר, the rest of the terumah, as it has been defined in Eze_48:8, reaching in length from the Jordan to the Mediterranean. As the holy terumah and the city possession were only twenty-five thousand rods in length, and did not reach to the Jordan on the east, or to the sea on the west, there still remained an area on either side whose length or extent toward the east and west is not given in rods, but may be calculated from the proportion which the intervening terumah bore to the length of the land (from east to west). אֶל־פְּנֵי and עַל־פְּנֵי, in front of, or along, the front of the twenty-five thousand rods, refer to the eastern and western boundaries of the terumah, which was twenty-five thousand rods in length.

Eze 48:1-35 
Here is a description of the several portions of the land belonging to each tribe. In gospel times, behold all things are become new. Much is wrapped up in emblems and numbers. This method God has used to state mysterious truths in his word, not to be more clearly revealed till the proper time and season. But into the church of Christ, both in its state of warfare and triumph, there is free access by faith, from every side. Christ has opened the kingdom of heaven for all believers. Whoever will, may come, and take of the water of life, of the tree of life, freely. The Lord is there, in his church, to be nigh unto them in all they call upon him for. This is true of every real Christian; whatever soul has in it a living principle of grace, it may truly be said, The Lord is there. May we be found citizens of this holy city, and act agreeably to that character; and have the benefit of the Lord's presence with us, in life, in death, and for evermore. — MHCC

Eze 48:1-29 
The division of the land, like the definition of the boundaries (Eze_47:15), commences in the north, and enumerates the tribes in the order in which they were to receive their inheritances from north to south: first, seven tribes from the northern boundary to the centre of the land (Eze_48:1-7), where the heave for the sanctuary, with the land of the priests and Levites and the city domain, together with the prince's land on the two sides, was to be set apart (Eze_48:8-22; and secondly, the other five tribes from this to the southern boundary (Eze_48:23-29). Compare the map on Plate IV.

The new division of the land differs from the former one effected in the time of Joshua, in the first place, in the fact that all the tribe-portions were to extend uniformly across the entire breadth of the land from the eastern boundary to the Mediterranean Sea on the west, so that they were to form parallel tracts of country; whereas in the distribution made in the time of Joshua, several of the tribe-territories covered only half the breadth of the land. For example, Dan received his inheritance on the west of Benjamin; and the territories of half Manasseh and Asher ran up from the northern boundary of Ephraim to the northern boundary of Canaan; while Issachar, Naphtali, and Zebulon received their portions on the east of these; and lastly, Simeon received his possession within the boundaries of the tribe of Judah. And secondly, it also differs from the former, in the fact that not only are all the twelve tribes located in Canaan proper, between the Jordan and the Mediterranean Sea; whereas previously two tribes and a half had received from Moses, at their own request, the conquered land of Bashan and Gilead on the eastern side of the Jordan, so that the land of Canaan could be divided among the remaining nine tribes and a half. But besides this, the central tract of land, about the fifth part of the whole, was separated for the holy heave, the city domain, and the prince's land, so that only the northern and southern portions, about four-fifths of the whole, remained for distribution among the twelve tribes, seven tribes receiving their hereditary portions to the north of the heave and five to the south, because the heave was so selected that the city with its territory lay near the ancient Jerusalem. - In Eze_48:1-7 the seven tribes which were to dwell on the north of the heave are enumerated. The principal points of the northern boundary, viz., the way to Chetlon and Hazar-Enon, the boundary of Damascus, are repeated in Eze_48:1 from Eze_47:15, Eze_47:17, as the starting and terminal points of the northern boundary running from west to east. The words אֶל־יַד חֲמָת fix the northern boundary more precisely in relation to the adjoining territory; and in 'וְהָיוּ  the enumeration of the tribe-lots begins with that of the tribe of Dan, which was to receive its territory against the northern boundary. לֹו refers to the name דָּן which follows, and which Ezekiel already had in his mind. פּאַת קָדִים הַיָּם is constructed asyndetôs; and פְּאַת is to be repeated in thought before הַיָּם: the east side (and) the west (side) are to belong to it, i.e., the tract of land toward its west and its east side. The words which follow, דָּן אֶחָד, are attached in an anacoluthistic manner: “Dan (is to receive) one portion,” for “one shall belong to Dan.” To אֶחָד we are to supply in thought the substantive חֶבֶל, tribe-lot, according to Eze_47:13. “The assumption that one tribe was to receive as much as another (vid., Eze_47:14), leads to the conclusion that each tribe-lot was to be taken as a monas” (Kliefoth). In this way the names in Eze_48:2-7, with the constantly repeated אֶחָד, must also be taken. The same form of description is repeated in Eze_48:23-28 in the case of the five tribes placed to the south of the heave. - In the order of the several tribe-territories it is impossible to discover any universal principle of arrangement. All that is clear is, that in the case of Dan, Asher, Naphtali, Manasseh, and Ephraim, regard is had to the former position of these tribe-territories as far as the altered circumstances allowed. In the time of the Judges a portion of the Danites had migrated to the north, conquered the city of Laish, and given it the name of Dan, so that from that time forward Dan is generally named as the northern boundary of the land (e.g., as early as 2Sa_3:10, and in other passages). Accordingly Dan receives the tract of land along the northern boundary. Asher and Naphtali, which formerly occupied the most northerly portions of the land, follow next. Then comes Manasseh, as half Manasseh had formerly dwelt on the east of Naphtali; and Ephraim joins Manasseh, as it formerly joined the western half of Manasseh. The reason for placing Reuben between Ephraim and Judah appears to be, that Reuben was the first-born of Jacob's sons. The position of the termuah between Judah and Benjamin is probably connected with the circumstance that Jerusalem formerly stood on the boundary of these two tribes, and so also in the future was to skirt Benjamin with its territory. The other tribes had then to be located on the south of Benjamin; Simeon, whose territory formerly lay to the south; Issachar and Zebulon, for which no room was left in the north; and Gad, which had to be brought over from Gilead to Canaan.

In Eze_48:8-22, the terumah, which has already been described in Eze_45:1-7 for a different purpose, is more precisely defined: first of all, in Eze_48:8, according to its whole extent - viz. twenty-five thousand rods in breadth (from north to south), and the length the same as any one (= every one) of the tribe-lots, i.e., reaching from the Jordan to the Mediterranean Sea (cf. Eze_45:7). In the centre of this separated territory the sanctuary (the temple) was to stand. בְּתֹוכֹו, the suffix of which refers ad sensum to חֶלֶק instead of תְּרוּמָה, has not the indefinite meaning “therein,” but signifies “in the centre;” for the priests' portion, in the middle of which the temple was to stand, occupied the central position between the portion of the Levites and the city possession, as is evident from Eze_48:22. The circumstance that here, as in Eze_45:1., in the division of the terumah, the priests' portion is mentioned first, then the portion of the Levites, and after this the city possession, proves nothing so far as the local order in which these three portions followed one another is concerned; but the enumeration is regulated by their spiritual significance, so that first of all the most holy land for the temple and priests is defined, then the holy portion of the Levites, and lastly, the common land for the city. The command, that the sanctuary is to occupy the centre of the whole terumah, leads to a more minute description in the first place (Eze_48:9-12) of the priests' portion, in which the sanctuary was situated, than of the heave to be lifted off for Jehovah. In Eze_48:10, לְאֵלֶּה, which stands at the head, is explained by לַכֹּהֲנִים which follows. The extent of this holy terumah on all four sides is then given; and lastly, the command is repeated, that the sanctuary of Jehovah is to be in the centre of it.

  Ezekiel 48:1-35  Now these are the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan.  (2)  And by the border of Dan, from the east side unto the west side, a portion for Asher.  (3)  And by the border of Asher, from the east side even unto the west side, a portion for Naphtali.  (4)  And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh.  (5)  And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim.  (6)  And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben.  (7)  And by the border of Reuben, from the east side unto the west side, a portion for Judah.  (8 ) And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.  (9)  The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.  (10)  And for them, even for the priests, shall be this holy oblation; toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of the LORD shall be in the midst thereof.  (11)  It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray.  (12)  And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.  (13)  And over against the border of the priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand.  (14)  And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the LORD.  (15)  And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.  (16)  And these shall be the measures thereof; the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.  (17)  And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.  (18)  And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve the city.  (19)  And they that serve the city shall serve it out of all the tribes of Israel.  (20)  All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.  (21)  And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof.  (22)  Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince. 

(23)As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion. (24)  And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.  (25)  And by the border of Simeon, from the east side unto the west side, Issachar a portion. (26)  And by the border of Issachar, from the east side unto the west side, Zebulun a portion. (27) And by the border of Zebulun, from the east side unto the west side, Gad a portion.  (28)  And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea.  (29)  This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD.

(30)  And these are the goings out of the city on the north side, four thousand and five hundred measures.  (31)  And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.  (32)  And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan.  (33)  And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.  (34)  At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali.  (35)  It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

Eze 47:13-23 
We are now to pass from the affairs of the sanctuary to those of the state, from the city to the country. 1. The Land of Canaan is here secured to them for an inheritance (Eze_47:14): I lifted up my hand to give it unto your fathers, that is, promised it upon oath to them and their posterity. Though the possession had been a great while discontinued, yet God had not forgotten his oath which he swore to their fathers. Though God's providences may for a time seem to contradict his promises, yet the promise will certainly take place at last, for God will be ever mindful of his covenant. I lifted up my hand to give it, and therefore it shall without fail fall to you for an inheritance. Thus the heavenly Canaan is sure to all the seed, because it is what God, who cannot lie, has promised. 2. It is here circumscribed, and the bounds and limits of it are fixed, which they must not pass over to encroach upon their neighbours and which their neighbours shall not break through to encroach upon them. We had such a draught of the borders of Canaan when Joshua was to put the people in possession of it, Num_34:1, etc. That begins with the salt sea in the south, goes round and ends there. This begins with Hamath about Damascus in the north, and so goes round and ends there, Eze_47:20. Note, It is God that appoints the bounds of our habitation; and his Israel shall always have cause to say that the lines have fallen to them in pleasant places. The lake of Sodom is here called the east sea, for it, being healed by the waters of the sanctuary, it is no more to be called a salt sea, as it was in Numbers. 3. It is here ordered to be divided among the tribes of Israel, reckoning Joseph for two tribes, to make up the number of twelve, when Levi was taken out to attend the sanctuary, and had his lot adjoining to that (Eze_47:13, Eze_47:21): You shall inherit it, one as well as another, Eze_47:14. The tribes shall have an equal share, one as much as another. As the tribes returned out of Babylon, this seems unequal, because some tribes were much more numerous than the other, and indeed the most were of Judah and Benjamin and very few of the other ten tribes; but as the twelve tribes stand, in type and vision, for the gospel-church, the Israel of God, it was very equal, because we find in another vision an equal number of each of the twelve tribes sealed for the living God, just 12,000 of each, Rev_7:5, etc. And to those sealed ones these allotments did belong. It intimates likewise that all the subjects of Christ's kingdom have obtained like precious faith. Male and female, Jew and Gentile, bond and free, are all alike welcome to Christ and made partakers of him. 4. The strangers who sojourn among them, who shall beget children and be built up into families, and so help to people their country, shall have inheritance among the tribes, as if they had been native Israelites (Eze_47:22, Eze_47:23), which was by no means allowed in Joshua's division of the land. This is an act for a general naturalization, which would teach the Jews who was their neighbour, not those only of their own nation and religion, but those, whoever they were, that they had an opportunity of showing kindness to, because from them they would be willing to receive kindness. It would likewise invite strangers to come and settle among them, and put themselves under the wings of the divine Majesty. But it certainly looks at gospel-times, when the partition-wall between Jew and Gentile was taken down, and both one in Christ, in whom there is no difference, Rom_10:12. This land was a type of the heavenly Canaan, that better country (Heb_11:16), in which believing Gentiles shall have a blessed lot, as well as believing Jews, Isa_56:3. — Henry 

5. If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult, and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Rom_11:33. It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood; it is good to take our work before us.


III.The extent of this river: It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, Eze_47:8. This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria (Act_8:1), and afterwards the nations about, nay, and those that lay most emote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world; and the enemies of it could no more prevail to stop the progress of it than that of a mighty river.

IV. The healing virtue of this river. The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed (Eze_47:8 ), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, a a great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses an sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, 2Ki_2:20, 2Ki_2:21. Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon; there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live (Eze_47:9), both plants and animals; they are the water of life, Rev_22:1, Rev_22:17. Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living saints lively; everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it; for (Eze_47:11) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed; the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death; they shall be given to salt, to perpetual barrenness, Deu_29:23. Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others.
V.
VI.The great plenty of fish that should be in this river. Everything living moving thing shall be found here, shall live here (Eze_47:9), shall come on and prosper, shall be the best of the kind, and shall increase greatly; so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, Eze_47:10. There shall be no great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly (Gen_1:20, Gen_1:21), and they still live in and by the waters that produced them; so believers are begotten by the word of truth (Jam_1:18), and born by it (1Pe_1:23), that river of God; by it they live, from it they have their maintenance and subsistence; in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground; so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets; and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man.

VI. The trees that were on the banks of this river - many trees on the one side and on the other (Eze_47:7), which made the prospect very pleasant and agreeable to the eye; the shelter of these trees also would be a convenience to the fishery. But that is not all (Eze_47:12); they are trees for meat, and the fruit of them shall not be consumed, for it shall produce fresh fruit every month. The leaf shall be for medicine, and it shall not fade, This part of the vision is copied out into St. John's vision very exactly (Rev_22:2), where, on either side of the river, is said to grow the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations. Christians are supposed to be these trees, ministers especially, trees of righteousness, the planting of the Lord (Isa_61:3), set by the rivers of water, the waters of the sanctuary (Psa_1:3), grafted into Christ the tree of life, and by virtue of their union with him made trees of life too, rooted in him, Col_2:7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit who works all in all. They grow on the bank of the river, or they keep close to holy ordinances, and through them derive from Christ sap and virtue. They are fruit-trees, designed, as the fig tree and the olive, with their fruits to honour God and man, Jdg_9:9. The fruit thereof shall be for meat, for the lips of the righteous feed many. The fruits of their righteousness are one way or other beneficial. The very leaves of these trees are for medicine, for bruises and sores, margin. Good Christians with their good discourses, which are as their leaves, as well as with their charitable actions, which are as their fruits, do good to those about them; they strengthen the weak, and bind up the broken-hearted. Their cheerfulness does good like a medicine, not only to themselves, but to others also. They shall be enabled by the grace of God to persevere in their goodness and usefulness; their leaf shall not fade, or lose its medicinal virtue, having not only life in their root, but sap in all their branches; their profession shall not wither (Psa_1:3), neither shall the fruit thereof be consumed; that is, they shall not lose the principle of their fruitfulness, but shall still bring forth fruit in old age, to show that the Lord is upright (Psa_92:14, Psa_92:15), or the reward of their fruitfulness shall abide for ever; they bring forth fruit that shall abound to their account in the great day, fruit to life eternal; that is indeed fruit which shall not be consumed. They bring new fruit according to their months, some in one month and others in another: so that still there shall be one or other found to serve the glory of God for the purpose he designs. Or each one of them shall bring forth fruit monthly, which denotes an abundant disposition to fruit-bearing (they shall never be weary of well-doing), and a very happy climate, such that there shall be a perpetual spring and summer. And the reason of this extraordinary fruitfulness is because their waters issued out of the sanctuary; it is not to be ascribed to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment (Isa_27:3); for, whoever planted them, it was that which gave the increase. — Henry 

Ezekiel 47 - INTRODUCTION TO EZEKIEL 47

This chapter gives an account of the vision of the holy waters, and of the borders of the holy land, and the division of it to Israelites and strangers. The waters are described by the original and spring of them, Eze_47:1, by the progress and increase of them, Eze_47:3, by the healing and quickening nature of them, and the places where they were so, and were not, Eze_47:8, and by the trees which grew upon the banks of them, Eze_47:6. The borders of the holy land are fixed, Eze_47:13, the northern border, Eze_47:15, the eastern border, Eze_47:18, the southern, Eze_47:19, and the western, Eze_47:20, which is to be divided by lot to the tribes of Israel, and the strangers that sojourn among them, Eze_47:21. — Henry  

Ezekiel 47 - In this chapter we have,  I. The vision of the holy waters, their rise, extent, depth, and healing virtue, the plenty of fish in them, and an account of the trees growing on the banks of them (Eze_47:1-12).  II. An appointment of the borders of the land of Canaan, which was to be divided by lot to the tribes of Israel and the strangers that sojourned among them (Eze_47:13-23). — Henry  

Eze 47:1-23  
These waters signify the gospel of Christ, which went forth from Jerusalem, and spread into the countries about; also the gifts and powers of the Holy Ghost which accompanied it, by virtue of which is spread far, and produced blessed effects. Christ is the Temple; and he is the Door; from him the living waters flow, out of his pierced side. They are increasing waters. Observe the progress of the gospel in the world, and the process of the work of grace in the heart; attend the motions of the blessed Spirit under Divine guidance. If we search into the things of God, we find some things plain and easy to be understood, as the waters that were but to the ankles; others more difficult, which require a deeper search, as the waters to the knees, or the loins; and some quite beyond our reach, which we cannot penetrate; but must, as St. Paul did, adore the depth, Romans 11. It is wisdom to begin with that which is most easy, before we proceed to that which is dark and hard to be understood. The promises of the sacred word, and the privileges of believers, as shed abroad in their souls by the quickening Spirit, abound where the gospel is preached; they nourish and delight the souls of men; they never fade nor wither, nor are exhausted. Even the leaves serve as medicines to the soul: the warnings and reproofs of the word, though less pleasant than Divine consolations, tend to heal the diseases of the soul. All who believe in Christ, and are united to him by his sanctifying Spirit, will share the privileges of Israelites. There is room in the church, and in heaven, for all who seek the blessings of that new covenant of which Christ is Mediator. — MHCC

Eze 47:1-12  
This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also; for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zec_14:8, may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Rev_22:1. That seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters; for God makes known his mind and will to his people, not all at once, but by degrees. Now observe,

I.The rise of these waters. He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him (Eze_47:1): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again (Eze_47:2), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isa_2:3. There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Act_5:20. They must preach the gospel to all nations, but must begin at Jerusalem, Luk_24:47. But that is not all: Christ is the temple; he is the door; from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, Joh_4:14. And it is by believing in him that we receive from him rivers of living water; and this spoke he of the Spirit, Joh_7:38, Joh_7:39. The original of these waters was not above-ground, but they sprang up from under the threshold; for the fountain of a believer's life is a mystery; it is hid with Christ in God, Col_3:3. Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace; the very entrance into God's word gives light and life, Psa_119:130. David speaks it to the praise of Zion, All my springs are in thee, Psa_87:7. They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Psa_46:4. But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and happiest saints on earth; here the streams of our comfort arise from under the threshold; there they proceed from the throne the throne of God and of the Lamb, Rev_22:1.

II.The progress and increase of these waters: They went forth eastward (Eze_47:3), towards the east country (Eze_47:8 ), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, Eze_47:3. Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, Eze_47:4. They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle - the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, Eze_47:5. Note, 1. The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward; it is an active principle, plus ultra - onward still, till it comes to perfection. 2. They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook; but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day. 3. It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world; observe the process of the work of grace in the heart; attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did. 4. It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things.

  Ezekiel 47:1-23  Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.  (2)  Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.  (3)  And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.  (4)  Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.  (5)  Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.  (6)  And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.  (7)  Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.  (8 ) Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.  (9)  And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.  (10)  And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.  (11)  But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.  (12)  And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine. 

(13)  Thus saith the Lord GOD; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions.  (14)  And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.  (15)  And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;  (16)  Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazarhatticon, which is by the coast of Hauran.  (17)  And the border from the sea shall be Hazarenan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.  (18)  And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side.  (19)  And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward.  (20)  The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side.  (21)  So shall ye divide this land unto you according to the tribes of Israel.  (22)  And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.  (23)  And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.

Eze 46:16-18 
We have here a law for the limiting of the power of the prince in the disposing of the crown-lands. 1. If he have a son that is a favourite, or has merited well, he may, if he please, as a token of his favour and in recompence for his services, settle some parts of his lands upon him and his heirs for ever (Eze_46:16), provided it do not go out of the family. There may be a cause for parents, when their children have grown up, to be more kind to one than to another, as Jacob gave to Joseph one portion above his brethren, Gen_48:22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him, Eze_46:17. The servant might have the rents, issues, and profits, for such a term, but the inheritance, the jus proprietarium - the right of proprietorship, shall remain in the prince and his heirs. It was fit that a difference should be put between a child and a servant, like that Joh_8:35. The servant abides not in the house for ever, as the son does. 3. What estates he gives his children must be of his own (Eze_46:18): He shall not take of the people's inheritance, under pretence of having many children to provide for; he shall not find ways to make them forfeit their estates, or to force them to sell them and so thrust his subjects out of their possession; but let him and his sons be content with their own. It is far from being a prince's honour to increase the wealth of his family and crown by encroaching upon the rights and properties of his subjects; nor will he himself be a gainer by it at last, for he will be but a poor prince when the people are scattered every man from his possession, when they quit their native country, being forced out of it by oppression, choosing rather to live among strangers that are free people, and where what they have they can call their own, be it ever so little. It is the interest of princes to rule in the hearts of their subjects, and then all they have is, in the best manner, at their service. It is better for themselves to gain their affections by protecting their rights than to gain their estates by invading them. — Henry 

Eze 46:19-24 
We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, Eze_46:20. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (Eze_46:19) and others under the rows, in the four corners of the outer court, Eze_46:21-23. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, Eze_46:20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag_2:12) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities. — Henry 

Ezekiel 46 - INTRODUCTION TO EZEKIEL 46

This chapter treats of the shutting of the eastern gate of the inner court on working days, and opening it on sabbaths and new moons, for the prince and people to worship in, Eze_46:1, gives a further account of the sacrifices of both at these seasons, and of their different ways of going in and out, Eze_46:4, delivers some rules about the prince's disposing of his gifts to his sons and servants, Eze_46:16 and describes the places for the priest's baking and boiling the sacrifices, Eze_46:19   — Gill

Ezekiel 46 - In this chapter we have,  I. Some further rules given both to the priests and to the people, relating to their worship (Eze_46:1-15).  II. A law concerning the prince's disposal of his inheritance (Eze_46:16-18).  III. A description of the places provided for the boiling of the sacrifices and the baking of the meat-offerings (Eze_46:19-24). — Henry 

Eze 46:1-24 
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. — MHCC

Eze 46:1-15 
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 (Eze_46:1), and whenever the prince offered a voluntary offering, Eze_46:12. Of the keeping of this gate ordinarily shut we read before (Eze_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, Eze_46:2, Eze_46:8. 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 (Eze_46:2), 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, Eze_46:3. 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, Psa_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, Eze_46:9. 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 (Phi_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 (Eze_46:3), and that, when they come in and go out, the prince shall be in the midst of them, Eze_46:10. 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, Eze_46:13. 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 (Eze_46:4), 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, Eze_46:6. 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 (1Pe_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. Eze_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 (Eze_46:5, Eze_46:7, Eze_46:11), 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, 1Co_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. — Henry 

  Ezekiel 46:1-24  Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.  (2)  And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.  (3)  Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons.  (4)  And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish.  (5)  And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah.  (6)  And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish.  (7)  And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah.  (8 ) And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof.  (9)  But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it.  (10)  And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth.  (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.  (12)  Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate.  (13)  Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning.  (14)  And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD.  (15)  Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering. 

(16)  Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance.  (17)  But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them.  (18)  Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.

(19)  After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward.  (20)  Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them not out into the utter court, to sanctify the people.  (21)  Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court.  (22)  In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure.  (23)  And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about.  (24)  Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.

2. The passover was to be religiously observed at the time appointed, Eze_45:21. Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day (Eze_45:22) and a kid of the goats every other day (Eze_45:23), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, Eze_45:23, Eze_45:24.

3. The feast of tabernacles; that is spoken of next (Eze_45:25), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin; they were therefore often repeated, not only every year, but every feast, every day of the feast, because they could not make the comers thereunto perfect, Heb_10:1, Heb_10:3. See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it. — Henry