Ezekiel 46:2. The prince shall enter, &c.— It is observable, that Ezekiel never calls this future ruler of the Jews a king; whereby alone those interpreters are condemned who have explained that of Zerubbabel, which was foretold by the other prophets of the king, the son of David, hereafter to reign; when they would have that said of Zerubbabel, which the prophets had foretold of the Messiah. Houbigant.

Ezekiel 46:3. The people—shall worship, &c.— During the continuance of the tabernacle, they who would offer any sacrifice were required to bring it to the door of the tabernacle of the congregation, and there lay their hands upon it. They came to the porch or south gate of the inner court, according as the sacrifice was to be slain on the north or south side of the altar, and there presented their sacrifice. Here the inner porch of the east gate was assigned for their station who came to present themselves before the Lord upon the solemn festivals; and they were to come no farther into the inner court. See Lightfoot.

Ezekiel 46:5. As he shall be able to give— With respect to the lambs, no particular quantity of oil or flour is prescribed; he was to give "according to his ability and devotion." The same expression is used in the 7th and 11th verses.

Ezekiel 46:9. He that entereth in by the way of the north gate, &c.— Some are of opinion, that these words imply the reason why the people were not to come in at the east gate; because, there being no passage or thoroughfare out of the temple westward, if they had entered in at the east gate, they must have returned back the same way they came in; which would have been turning their backs as it were upon the place of God's residence. Dr. Spencer mentions this as a rule in the Talmud, "That they who come within the holy mount, should enter in by the way of the right hand, and go out by the left; understanding by the right hand the northern part of the temple, and by the left hand the southern:" and he is of opinion, that God designed to take away that superstitious distinction between the several gates of the temple, by commanding that every one should go out the opposite way to that by which he came in, whether to the south or the north. See Spencer, de Leg. Heb.; and the note on chap. Ezekiel 43:12.

Ezekiel 46:10. And the prince in the midst of them— And the prince shall enter in the midst of them, and in the midst of them shall he go forth. Houbigant.

Ezekiel 46:17. To the year of liberty— That is, of jubilee; called the year of liberty, because it freed men's persons from the service of their masters, and their estates from any engagements by which the right of them was transferred from their owners. See Calmet, and Leviticus 25:10-11.

Ezekiel 46:22. In the four corners, &c.— These little courts were in the shape of an oblong square, joined with inner walls to the outside walls of the court. The Hebrew word, קטרות keturoth, translated joined, may be rendered made with chimneys; which sense agrees with the uses for which these courts were designed. See Calmet.
REFLECTIONS.—1st, The rules here prescribed for the place and manner of God's worship, like the preceding solemnities, differ far from those prescribed by the law of Moses.
1. The east gate, which at other times was always shut, chap. Eze 44:2 was to be opened for the prince on the sabbaths, the new moons, and when the prince offered a voluntary sacrifice; though, it seems, he must not go through it into the inner court, but stand in the porch, by the post of the door, whence he might see the priests offering the sacrifice that he brought. By the north and south gates the people were to enter the courts of the house, observing always to return by the gate opposite that by which they came in: and on the sabbaths and new moons they were to attend the prince at the east gate, who should be in the midst of them, their leader and example in the holy service. Note; (1.) It is the greatest glory of a prince to be a pattern of true piety to his people. (2.) They who are the highest on earth, will, when they know themselves, think themselves honoured in the meanest place in the church of God. (3.) With Christ our king at our head, we may boldly draw near to the throne of God, and be assured of gracious acceptance in his sight. (4.) When we set our hearts toward the heavenly temple, we must not look back, but, still forgetting the things which are behind, must press forward to those that are before.
2. The sacrifices which the prince must provide are, a daily burnt-offering of a lamb; on the sabbath six lambs and a ram; on the new moons a young bullock was moreover added: all of them without blemish, with their several meat and drink offerings, some of which were much larger than was ordered by the law of Moses, while those for the lambs are left to his ability. Our offerings at God's altar must be proportioned to the prosperity with which he has blessed us. Where he has given much, he expects the more.
2nd, If a prince wanted to leave an inheritance to any of his children, he is permitted to settle a part of his possessions upon him, and it would continue to his descendants for ever; but if he made a gift of land to any of his servants, it must revert to his family again at the year of Jubilee. These gifts must be out of his own patrimony, and not the fruits of oppression, or the plunder of his people. A king must by his mild and equitable rule gain the love of his subjects; this will prove his greatest riches; for then they will be devoted under God to his service.
3rdly, The altar being so liberally supplied as above with sacrifices, part of which belonged to the priests, and were to be eaten in the holy place, there were boilers and ovens near their chambers, where they prepared these holy things; none of which might be carried out into the utter court to sanctify the people, who might fancy, that partaking of these holy things would recommend them to God's favour, or that but touching them communicated virtue. Such superstitious conceits the ministers of the sanctuary must never countenance.