Ezekiel · Chapter 44

Verse 1. The outward sanctuary] In opposition to the temple itself, which was the inner sanctuary.

Verses 1, 2. Then he brought me back, &c. — From the altar to the gate belonging to the court of the priests, and leading to the outward court of the temple. All the courts were reckoned holy ground, and called sometimes by the name of the temple. And it was shut — After that the glory of the Lord had entered that way. Then saith the Lord, This gate shall be shut — Shall be generally kept shut; no man shall enter in by it — None of the common people: see chap. 46:1. Because the Lord hath entered in by it — Namely, that glory which was the visible sign of God’s presence. This order was given, both to perpetuate the remembrance of the solemn entrance of the glory of the Lord into the house, and also to possess the minds of the people with a deep reverence for the Divine Majesty, and with very awful thoughts of his transcendent glory; which was also designed in God’s charge to Moses at the bush, Put off thy shoe from off thy foot.

1-3. The prophet is now conducted “to the outer gate of the sanctuary” (R.V.), facing the east, which he had formerly seen open (Ezekiel 43:1), but which was now shut because the glory of the Lord had entered into the house by this gate, which must henceforth be counted too sacred to be entered by any other. It is not impossible that the locked door signified also the abiding presence of him who should go out no more forever, but the former thought is emphasized by Ezekiel. The prince (see Ezekiel 45:7, etc.), though not allowed to pass through this gateway, could enter the outer court through any of the other entrances and eat the sacrificial meal (Leviticus 2:3; 23:6; 24:9) in the porch or vestibule before this peculiarly sacred threshold. It is for the prince; the prince — Either read with R.V., “As for the prince, he shall sit therein as prince,” or consider “The Prince” to be a heading which gives the content of the passage and which has accidentally slipped into the text (Peters, Journal of Biblical Literature, 12:48).

V. 2. Shall not be opened-Shall not ordinarily stand open. No man-None of the common people. The Lord-That glory which was the visible sign of his presence.

Verse 2. This gate shall be shut] It was not to be opened on ordinary occasions, nor at all on the week days: but only on the Sabbaths and the new moons. See the account of the gates (4) in the explanation of the plan. See Clarke “Ezekiel 48:35”.

This verse has been adduced by the Roman Catholics to prove the perpetual virginity of the mother of our Lord; and it may be allowed to be as much to the purpose as any other that has been brought to prove this very precarious point, on which no stress should ever be laid by any man. Mary was a virgin when she brought forth Jesus.

Verses 1, 2. Then he brought me back, &c. — From the altar to the gate belonging to the court of the priests, and leading to the outward court of the temple. All the courts were reckoned holy ground, and called sometimes by the name of the temple. And it was shut — After that the glory of the Lord had entered that way. Then saith the Lord, This gate shall be shut — Shall be generally kept shut; no man shall enter in by it — None of the common people: see chap. 46:1. Because the Lord hath entered in by it — Namely, that glory which was the visible sign of God’s presence. This order was given, both to perpetuate the remembrance of the solemn entrance of the glory of the Lord into the house, and also to possess the minds of the people with a deep reverence for the Divine Majesty, and with very awful thoughts of his transcendent glory; which was also designed in God’s charge to Moses at the bush, Put off thy shoe from off thy foot.

1-3. The prophet is now conducted “to the outer gate of the sanctuary” (R.V.), facing the east, which he had formerly seen open (Ezekiel 43:1), but which was now shut because the glory of the Lord had entered into the house by this gate, which must henceforth be counted too sacred to be entered by any other. It is not impossible that the locked door signified also the abiding presence of him who should go out no more forever, but the former thought is emphasized by Ezekiel. The prince (see Ezekiel 45:7, etc.), though not allowed to pass through this gateway, could enter the outer court through any of the other entrances and eat the sacrificial meal (Leviticus 2:3; 23:6; 24:9) in the porch or vestibule before this peculiarly sacred threshold. It is for the prince; the prince — Either read with R.V., “As for the prince, he shall sit therein as prince,” or consider “The Prince” to be a heading which gives the content of the passage and which has accidentally slipped into the text (Peters, Journal of Biblical Literature, 12:48).

V. 3. He-The king might sit before the Lord, others might not. Bread-That part of the sacrifice, which was allowed to the offerer.

Verse 3. It is for the prince — The words, It is, are not in the Hebrew, which is only, For the prince; and therefore the meaning seems to be, that this gate should, in general, be shut for, or to the prince, as well as to private persons; even he should not have the liberty of entering in at it, except at certain seasons. Dr. Waterland translates the clause thus: As to the prince, since he is prince, he shall sit, &c. The kings of Judah had a distinguished place in the temple; a kind of tribunal placed opposite the eastern gate: see Ezekiel 46:12; 2 Chronicles 6:12, 13. By the prince here is probably meant the chief governor of the Jews after the captivity, such as were Zerubbabel and Nehemiah, for Sheshbazzar, or Zerubbabel, is called the prince of Judah, Ezra 1:8. The prince, he shall sit in it to eat bread before the Lord — To eat part of the peace-offerings which were provided at his charge: see chap, 46:2. Bread stands for all sorts of entertainments, and particularly for a religious feast made of the remainder of a sacrifice: see the margin.

1-3. The prophet is now conducted “to the outer gate of the sanctuary” (R.V.), facing the east, which he had formerly seen open (Ezekiel 43:1), but which was now shut because the glory of the Lord had entered into the house by this gate, which must henceforth be counted too sacred to be entered by any other. It is not impossible that the locked door signified also the abiding presence of him who should go out no more forever, but the former thought is emphasized by Ezekiel. The prince (see Ezekiel 45:7, etc.), though not allowed to pass through this gateway, could enter the outer court through any of the other entrances and eat the sacrificial meal (Leviticus 2:3; 23:6; 24:9) in the porch or vestibule before this peculiarly sacred threshold. It is for the prince; the prince — Either read with R.V., “As for the prince, he shall sit therein as prince,” or consider “The Prince” to be a heading which gives the content of the passage and which has accidentally slipped into the text (Peters, Journal of Biblical Literature, 12:48).

V. 4. He-Christ in the appearance of a man.

Verses 4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Ezekiel 40:4; and 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Leviticus 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.

4-5. Again the prophet is permitted to see the glory of Jehovah filling the inner temple (Ezekiel 43:5), and again he is informed that every detail of the temple ritual is of symbolic importance. (Compare Ezekiel 43:10-12, and introduction to chap. 40.)

V. 5. The entering-The persons who may, and who may not enter. The sanctuary-Taken here for the courts, rather than the house itself.

Verse 5. Mark well, and behold] Take notice of every thing; register all so fully that thou shalt be able to give the most minute information to the children of Israel.

Verses 4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Ezekiel 40:4; and 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Leviticus 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.

Verse 5. Mark well, and behold with thine eyes, and hear with thine ears. Every thing seen in this vision of the temple, adumbrates celestial glory, and therefore demanded the most profound attention. The law was a shadow of good things to come.

4-5. Again the prophet is permitted to see the glory of Jehovah filling the inner temple (Ezekiel 43:5), and again he is informed that every detail of the temple ritual is of symbolic importance. (Compare Ezekiel 43:10-12, and introduction to chap. 40.)

V. 6. Let it suffice-Let the time you have spent on your sins suffice.

Verses 4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Ezekiel 40:4; and 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Leviticus 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.

6. The rebellious — Perhaps it was the remembrance of the vision of sin which he had once before seen as he stood in this north gate (chap. viii) which led to this sharp personal reference. The old unrepentant Israel in the old Jerusalem was often called rebellious (Ezekiel 2:5; 3:9; 12:2, etc.), but the new Israel of the new Jerusalem now being described was perfectly obedient and holy. The slipping in of this term here shows that every item of this description was intended to be a lesson to the captives who surrounded Ezekiel.

V. 7. Bread-Either the meal-offering or first-fruits of corn and dough, and the shew-bread. They-The whole nation of the Jews.

Verse 7. The fat and the blood] These never went into common use; they were wholly offered to God. The blood was poured out; the fat consumed. Because of all your abominations.] Several MSS. of Kennicott’s and Deuteronomy Rossi’s read their abominations, referring to the strangers mentioned before.

Verses 4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Ezekiel 40:4; and 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Leviticus 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.

7, 8. Strangers, uncircumcised in heath and uncircumcised in flesh — These “aliens” (R.V.) were not excluded from entering the temple and offering sacrifices to Jehovah in their own behalf (Leviticus 17:8, 10, 12; Numbers 15:14, 29), but foreigners (probably slaves or captives in war), who had no sympathy whatever with the Israelitish religion, ought not to be permitted to take official positions in Jehovah’s house, as had sometimes been done (Joshua 9:27; 1 Samuel 2:13; Zechariah 14:21; Ezra 2:58, Hebrews). Service with the lip or the hand only is an abomination to God. Even otherwise menial services become sacred when done for Jehovah, and it is an insult to him when such services are put upon ignorant and impure foreigners who have no heart loyalty to the lord of the house. (Compare W.R. Smith, Old Testament in the Jewish Church, pp. 260-266.) It was practically breaking covenant with Jehovah to set them as keepers of my charge in my sanctuary (verse 8).

V. 8. Have not kept-You have not observed the laws I gave you for the keeping of my holy things, house, sacrifices, and worship. Have set-You have substituted others in your rooms.

Verses 4-8. Then he brought me by the way of the north gate of the house — The east gate being shut. And, behold, the glory of the Lord filled the house of the Lord — As appeared by the light which shone through the windows, for there was no door into the sanctuary on that side. And the Lord said, Son of man, mark well, &c. — See notes on Ezekiel 40:4; and 43:2. Mark well the entering, &c., with every going forth of the sanctuary — The word laws is to be understood in this last sentence, the sense being, that the prophet should admonish the people of the laws relating to the admitting certain persons into the temple, or the courts of it, and to suffer none that were unqualified to attend upon God’s service there. This appears to be the sense from the following verses. And thou shalt say, Let it suffice you of all your abominations — Let the time past be sufficient for you to have provoked me with your abominations. In that ye have brought into my sanctuary strangers, &c. — In that ye have set up idols within the precincts of my temple, and have appointed idolatrous priests to officiate there. When ye offer my bread, the fat, and the blood — At the very time when ye were offering my sacrifices upon the altar. Or the words may imply, that they suffered heathen to offer at God’s altar, expressly contrary to the law, Leviticus 22:27. By bread may be understood the meat-offerings made of flour, which accompanied the other sacrifices, although every thing offered upon the altar is properly called the bread of God. The fat and blood of every sacrifice were peculiarly appropriated to God. And they have broken my covenant — Idolatry was a direct breach of that covenant into which God had entered with the Jews: upon which account it is so often represented under the metaphor of adultery. And ye have not kept the charge of my holy things — You have not observed the laws I gave you for taking care of the things relating to my house and worship, but have appointed such persons to officiate there as best suited with your own inclinations.

7, 8. Strangers, uncircumcised in heath and uncircumcised in flesh — These “aliens” (R.V.) were not excluded from entering the temple and offering sacrifices to Jehovah in their own behalf (Leviticus 17:8, 10, 12; Numbers 15:14, 29), but foreigners (probably slaves or captives in war), who had no sympathy whatever with the Israelitish religion, ought not to be permitted to take official positions in Jehovah’s house, as had sometimes been done (Joshua 9:27; 1 Samuel 2:13; Zechariah 14:21; Ezra 2:58, Hebrews). Service with the lip or the hand only is an abomination to God. Even otherwise menial services become sacred when done for Jehovah, and it is an insult to him when such services are put upon ignorant and impure foreigners who have no heart loyalty to the lord of the house. (Compare W.R. Smith, Old Testament in the Jewish Church, pp. 260-266.) It was practically breaking covenant with Jehovah to set them as keepers of my charge in my sanctuary (verse 8).

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 10. Are gone away-By their idolatry.

Verse 10. And the Levites that are gone away far from me] This refers to the schism of Jeroboam, who, when he set up a new worship, got as many of the priests and Levites to join him in his idolatry as he could. These, on the return from the captivity, should not be permitted to perform the functions of priests in the new temple; but they might be continued as keepers of all the charge of the house—be treasurers, guards of the temple, porters, &c.; see Ezekiel 44:11-15. The whole of these passages refer to the period of time when the second temple was built.

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 11. Ministers-Servants employed in the lowest work. Sanctuary-Not the temple itself, but about the courts of it. Having charge-They shall be porters to open and shut, and sweep, and go on errands. To minister-To wait on the priests.

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 12. Iniquity-The punishment of it.

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 13. Shall bear their shame-They shall be dealt with according to their abominations, and bear the punishment thereof.

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

Verses 9-14. No stranger shall enter into my sanctuary — To offer any sacrifice or oblation there, (see verse 7,) nor be suffered to go beyond the precincts appointed for proselytes. The Levites that are gone far from me, &c. — Many of the Levites departed from God’s service, and fell into idolatry; first in the general apostacy of the ten tribes, and afterward under Ahaz, and other wicked kings of Judah: see 2 Kings 23:9. These, God here says, should bear the punishment due to their iniquity, and be degraded from attending upon the higher offices belonging to the priesthood, and thrust down to lower services: see verse 13. Many of the priests and Levites, who had been employed in the service of the first temple, lived to see the second, as appears from Ezra 3:12. But the descendants of former idolatrous priests and Levites may be here meant; or, the ordinances here prescribed were intended to be standing rules, which were to be always observed whenever such a case as that here specified should happen. Yet they shall be ministers, &c., having charge at the gates — Performing the office of porters, or other inferior offices belonging to the Levites. They shall slay the burnt-offering, &c. — Shall kill and flay the beasts appointed for the sacrifices. And they shall stand before them, &c. — They shall be servants to the people, in performing the most servile offices belonging to the temple. Because they ministered unto them before their idols, &c. — They led the people into idolatry, by giving them a bad example. Therefore have I lifted up my hand against them — I have solemnly sworn that I will punish them for this their sin. They shall not come near me, &c. — They shall not offer any sacrifice at my altar, or come into the temple to perform any part of the priestly office there. So Josiah discharged the priests that had been guilty of idolatry from attending upon the service of the altar, 2 Kings 23. 9.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 15. That kept the charge-Were constant, zealous, and faithful in their priestly office.

Verses 15, 16. The priests the Levites — The Levites who are priests; the sons of Zadok — Who continued faithful; they shall stand before me to offer the fat, &c. — They shall serve at the altar of burnt-offering, and offer sacrifices thereon. They shall enter into my sanctuary — Into the holy place; to minister unto me — To burn incense there upon the golden altar, to sprinkle the blood of the victims before the veil, to trim the lamps, and to change the loaves on the sacred table every sabbath. They shall keep my charge — They shall have this honour in reward of their fidelity. Observe, reader, God will put marks of honour upon those who are faithful to him in trying times, and will employ those in his service who have kept close to it when others drew back.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 16. Into my sanctuary-Both to the altar, to the temple, and the high-priest into the holy of holies. Come near-To set the shew-bread on, and to take it off. To minister-To offer sacrifice at the altar, and incense in the house. God will put marks of honour upon those who are faithful to him in trying times, and will, employ those in his service, who have kept close to it, when others drew back.

Verse 16. Come near to my table] To place the shew-bread there, and to burn incense on the golden altar in the holy of holies.

Verses 15, 16. The priests the Levites — The Levites who are priests; the sons of Zadok — Who continued faithful; they shall stand before me to offer the fat, &c. — They shall serve at the altar of burnt-offering, and offer sacrifices thereon. They shall enter into my sanctuary — Into the holy place; to minister unto me — To burn incense there upon the golden altar, to sprinkle the blood of the victims before the veil, to trim the lamps, and to change the loaves on the sacred table every sabbath. They shall keep my charge — They shall have this honour in reward of their fidelity. Observe, reader, God will put marks of honour upon those who are faithful to him in trying times, and will employ those in his service who have kept close to it when others drew back.

9-16. It is not necessary to suppose, with Wellhausen, that these alien religionists (verses 7, 8) had ever been the assistants of the higher order of priests in the inner court. It is far more probable that they had been assistants of the Levites. It is by no means proved that all the Levites up to this time had been accustomed to perform the highest duties of the priesthood, and that the whole tribe was now degraded by Ezekiel to the position which these foreigners had formerly occupied. This is an unproved hypothesis and is opposed to the explicit statements of Scripture. The Levites, as a whole, were themselves the assistants of the higher priestly order (Numbers 8:19; 18:6), and had charge of the vessels, etc., connected with the temple in general, while Aaron and his sons had exclusive charge of the altar sacrifices and vessels of the sanctuary, or inner temple (Numbers 18:2-6, 23). Ezekiel does call the Levites priests, but this by no means proves that up to this time all priests (kohanem) had exercised the same functions. As we have shown in the Introduction, “Ezekiel and the Levitical Law,” the surrounding nations in their temple ritual recognized several orders of the priesthood, each having different functions, and this same distinction between the kohanem who were priests in the higher sense and “keepers of the altar” and the kohanem who were priestly Levites and assistants and “keepers of the house,” is made not only in many places in other books, such as 1 and 2 Chronicles, Ezra, and Deuteronomy (18:1-6), but even in Ezekiel itself (Ezekiel 40:45, 46). Such Levites as had, previous to this exercised the higher priestly functions — either by right or by sufferance — seem from Ezekiel’s words to have been leaders in the great apostasy toward idol worship, of which the prophetic and historical books are full, being willing to minister in “high places” and on heathen altars, which Ezekiel himself declares had even been brought into the temple of Jehovah. (See chap. 8; 20:27-30, etc.; compare Judges 17:12; 2 Kings 23:8, 9.) For this reason they are from this time to be degraded from this higher office, which is henceforth to be filled only by one branch of the Aaronic family, the Zadokites, which had proved most faithful (1 Kings 2:27, 35). The term kohen (priest), which probably had been taking on gradually a more narrow technical meaning — as in the history of other rituals — now becomes exclusively reserved for the higher order of clergy. (See Introduction.)

V. 17. And within-In the temple.

Verse 17. No wool shall come upon them] The reason is plain; wool is more apt than linen to contract dirt and breed insects; linen breeds none; besides, this is a vegetable, and the other an animal substance. It was an ancient maxim, that whatever was taken from a dead body was impure in matters of religion, and should not be permitted to enter into the temple. The Egyptian priests always wore linen on their bodies, and shoes of matting or rushes on their feet. The Mohammedans never write the Koran upon vellum or skin of any kind, as they would consider that as a defilement.

Verses 17-20. When they shall enter in at the gates of the inner court — The court just before the temple, where the altar of the burnt-offering stood; they shall be clothed with linen garments — The ephod, breeches, mitre, and girdle, (the habit of the ordinary priests,) were all of fine linen, contrived for glory and beauty, (Exodus 28:40,) fine linen being the habit of persons of the greatest quality; while they minister in the gates of the inner court — That is, in the court of the priests; and within — In the sanctuary itself. They shall not gird themselves with any thing that causeth sweat — Not with a woollen girdle, which may make them sweat during their laborious service about the altar, and make their garments smell offensively. When they go forth into the outer court, they shall put off their garments — See note on Ezekiel 42:14. They shall not sanctify the people with their garments — According to the law, common things, touching holy things, became consecrated, and no more fit for common use. Neither shall they shave their heads — This prescription is implied in the words of the law, Leviticus 21:5; especially according to the translation of the LXX., who render the sentence, Thou shalt not shave thyself with baldness [to make thyself bald] upon the head for the dead. They indeed understand it as an expression of mourning for the dead, which agrees with the sense of the parallel texts, Leviticus 19:27, 28; Deuteronomy 14:1. But the words in the original contain a general prohibition, and consequently include other seasons, as well as times of mourning. St. Jerome upon this place supposes, with great probability, that the Jewish priests were forbidden to shave their heads, that they might distinguish themselves from the heathen priests, particularly the Egyptian priests of Isis and Serapis, who had their heads shaved and uncovered. Learned men have observed, that many other Jewish laws were made in opposition to the rites observed in the heathen worship. Nor suffer their locks to grow long — Letting their hair grow long and neglected was a sign of mourning, as well as shaving it close to the head, and therefore was forbidden to be practised by the priests of God.

17-19. Linen garments were worn by the Hebrew priests (Exodus 28:39, 42; 39:27, 28), as by the Egyptian (Herodotus, 2:37), because of its cleanliness and because of its symbolization of purity. Sweat was regarded, both by the Egyptians and Hebrews, as unclean. These holy garments were to be left in the inner sanctuary (Ezekiel 42:14) lest they should touch the people who were working in the outer courts and therefore “sanctify” them — that is, separate them unto God, making them unfit for their ordinary duties. (Compare 46:20; Exodus 29:37; 30:29; Leviticus 6:18, 27.)

Verses 17-20. When they shall enter in at the gates of the inner court — The court just before the temple, where the altar of the burnt-offering stood; they shall be clothed with linen garments — The ephod, breeches, mitre, and girdle, (the habit of the ordinary priests,) were all of fine linen, contrived for glory and beauty, (Exodus 28:40,) fine linen being the habit of persons of the greatest quality; while they minister in the gates of the inner court — That is, in the court of the priests; and within — In the sanctuary itself. They shall not gird themselves with any thing that causeth sweat — Not with a woollen girdle, which may make them sweat during their laborious service about the altar, and make their garments smell offensively. When they go forth into the outer court, they shall put off their garments — See note on Ezekiel 42:14. They shall not sanctify the people with their garments — According to the law, common things, touching holy things, became consecrated, and no more fit for common use. Neither shall they shave their heads — This prescription is implied in the words of the law, Leviticus 21:5; especially according to the translation of the LXX., who render the sentence, Thou shalt not shave thyself with baldness [to make thyself bald] upon the head for the dead. They indeed understand it as an expression of mourning for the dead, which agrees with the sense of the parallel texts, Leviticus 19:27, 28; Deuteronomy 14:1. But the words in the original contain a general prohibition, and consequently include other seasons, as well as times of mourning. St. Jerome upon this place supposes, with great probability, that the Jewish priests were forbidden to shave their heads, that they might distinguish themselves from the heathen priests, particularly the Egyptian priests of Isis and Serapis, who had their heads shaved and uncovered. Learned men have observed, that many other Jewish laws were made in opposition to the rites observed in the heathen worship. Nor suffer their locks to grow long — Letting their hair grow long and neglected was a sign of mourning, as well as shaving it close to the head, and therefore was forbidden to be practised by the priests of God.

17-19. Linen garments were worn by the Hebrew priests (Exodus 28:39, 42; 39:27, 28), as by the Egyptian (Herodotus, 2:37), because of its cleanliness and because of its symbolization of purity. Sweat was regarded, both by the Egyptians and Hebrews, as unclean. These holy garments were to be left in the inner sanctuary (Ezekiel 42:14) lest they should touch the people who were working in the outer courts and therefore “sanctify” them — that is, separate them unto God, making them unfit for their ordinary duties. (Compare 46:20; Exodus 29:37; 30:29; Leviticus 6:18, 27.)

V. 19. Shall not sanctify-By the law, common things, touching holy things, became consecrated, and no more fit for common use.

Verses 17-20. When they shall enter in at the gates of the inner court — The court just before the temple, where the altar of the burnt-offering stood; they shall be clothed with linen garments — The ephod, breeches, mitre, and girdle, (the habit of the ordinary priests,) were all of fine linen, contrived for glory and beauty, (Exodus 28:40,) fine linen being the habit of persons of the greatest quality; while they minister in the gates of the inner court — That is, in the court of the priests; and within — In the sanctuary itself. They shall not gird themselves with any thing that causeth sweat — Not with a woollen girdle, which may make them sweat during their laborious service about the altar, and make their garments smell offensively. When they go forth into the outer court, they shall put off their garments — See note on Ezekiel 42:14. They shall not sanctify the people with their garments — According to the law, common things, touching holy things, became consecrated, and no more fit for common use. Neither shall they shave their heads — This prescription is implied in the words of the law, Leviticus 21:5; especially according to the translation of the LXX., who render the sentence, Thou shalt not shave thyself with baldness [to make thyself bald] upon the head for the dead. They indeed understand it as an expression of mourning for the dead, which agrees with the sense of the parallel texts, Leviticus 19:27, 28; Deuteronomy 14:1. But the words in the original contain a general prohibition, and consequently include other seasons, as well as times of mourning. St. Jerome upon this place supposes, with great probability, that the Jewish priests were forbidden to shave their heads, that they might distinguish themselves from the heathen priests, particularly the Egyptian priests of Isis and Serapis, who had their heads shaved and uncovered. Learned men have observed, that many other Jewish laws were made in opposition to the rites observed in the heathen worship. Nor suffer their locks to grow long — Letting their hair grow long and neglected was a sign of mourning, as well as shaving it close to the head, and therefore was forbidden to be practised by the priests of God.

17-19. Linen garments were worn by the Hebrew priests (Exodus 28:39, 42; 39:27, 28), as by the Egyptian (Herodotus, 2:37), because of its cleanliness and because of its symbolization of purity. Sweat was regarded, both by the Egyptians and Hebrews, as unclean. These holy garments were to be left in the inner sanctuary (Ezekiel 42:14) lest they should touch the people who were working in the outer courts and therefore “sanctify” them — that is, separate them unto God, making them unfit for their ordinary duties. (Compare 46:20; Exodus 29:37; 30:29; Leviticus 6:18, 27.)

V. 20. To grow long-Priding themselves in it, as Absalom. Shall only poll-When the hair is grown, they shall cut the ends of their hair, and keep it in moderate size.

Verse 20. Neither shall they shave their heads] The priests of Isis shaved their heads close to the skin; the priests of Budhoo do so still, their ordinances oblige them to shave their heads every tenth day. To let the hair grow long would have been improper; therefore the Lord commands them to poll—cut the hair short, but not to shave.

Verses 17-20. When they shall enter in at the gates of the inner court — The court just before the temple, where the altar of the burnt-offering stood; they shall be clothed with linen garments — The ephod, breeches, mitre, and girdle, (the habit of the ordinary priests,) were all of fine linen, contrived for glory and beauty, (Exodus 28:40,) fine linen being the habit of persons of the greatest quality; while they minister in the gates of the inner court — That is, in the court of the priests; and within — In the sanctuary itself. They shall not gird themselves with any thing that causeth sweat — Not with a woollen girdle, which may make them sweat during their laborious service about the altar, and make their garments smell offensively. When they go forth into the outer court, they shall put off their garments — See note on Ezekiel 42:14. They shall not sanctify the people with their garments — According to the law, common things, touching holy things, became consecrated, and no more fit for common use. Neither shall they shave their heads — This prescription is implied in the words of the law, Leviticus 21:5; especially according to the translation of the LXX., who render the sentence, Thou shalt not shave thyself with baldness [to make thyself bald] upon the head for the dead. They indeed understand it as an expression of mourning for the dead, which agrees with the sense of the parallel texts, Leviticus 19:27, 28; Deuteronomy 14:1. But the words in the original contain a general prohibition, and consequently include other seasons, as well as times of mourning. St. Jerome upon this place supposes, with great probability, that the Jewish priests were forbidden to shave their heads, that they might distinguish themselves from the heathen priests, particularly the Egyptian priests of Isis and Serapis, who had their heads shaved and uncovered. Learned men have observed, that many other Jewish laws were made in opposition to the rites observed in the heathen worship. Nor suffer their locks to grow long — Letting their hair grow long and neglected was a sign of mourning, as well as shaving it close to the head, and therefore was forbidden to be practised by the priests of God.

20. The hair was regarded as the seat of life by every ancient nation (note 5:14), and very probably when the hair was shaved off it was offered to the deity (compare Numbers 6:18), involving, as Toy suggests, temporary uncleanness, or taboo, and therefore to be avoided by priests. (Compare verse 25.) Letting the hair grow without polling (cutting) was also often connected with a vow (compare Numbers 6:5; Acts 18:18), and entailed the same inconvenience. It may be added that certainly the shaved head (Leviticus 21:5, 10), and probably the flowing hair (Leviticus 10:6, R.V.), was a sign of mourning among the Jews, and therefore to be prohibited in those who lived constantly in the joy of Jehovah’s presence.

V. 21. Drink wine-Or any other strong liquor, when they go either to trim the lamps or set the shew-bread in order, or to offer incense in the temple, or when they go to the altar to offer a sacrifice, which stood in the inner court.

Verses 21-23. Neither shall any priest drink wine when they enter into the inner court — That is, during the time of their ministration: see the note on Leviticus 10:9, 10, from whence this law is taken, and where the reason of it is given. Neither shall they take for their wives a widow — This law we find Leviticus 21:13, 14; but it there concerns only the high-priest, here it is applied to all the priests in general. And they shall teach my people the difference between the holy and profane, &c. — Between good and evil, between what is lawful and what is unlawful; that they may neither scruple what is lawful, nor venture upon what is unlawful; that they may not pollute what is holy, nor pollute themselves with what is profane. Ministers should take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light, or light for darkness; but may have a well-informed judgment, especially in all matters of duty.

21. This was according to Leviticus 10:9. On ordinary occasions the Jews might drink wine in moderation. The Palestinian wine and the Hebrew temperament differed greatly from the American. There are no drunkards now in Palestine, and even in America it is almost an unheard-of thing for a Jew to give way to alcoholism.

Verse 22. Neither shall they take for their wives a widow] This was prohibited to the high priest only, by Moses, Leviticus 21:13, 14.

Verses 21-23. Neither shall any priest drink wine when they enter into the inner court — That is, during the time of their ministration: see the note on Leviticus 10:9, 10, from whence this law is taken, and where the reason of it is given. Neither shall they take for their wives a widow — This law we find Leviticus 21:13, 14; but it there concerns only the high-priest, here it is applied to all the priests in general. And they shall teach my people the difference between the holy and profane, &c. — Between good and evil, between what is lawful and what is unlawful; that they may neither scruple what is lawful, nor venture upon what is unlawful; that they may not pollute what is holy, nor pollute themselves with what is profane. Ministers should take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light, or light for darkness; but may have a well-informed judgment, especially in all matters of duty.

22. The restriction is now placed upon all priests which was formerly laid only upon the high priest (Leviticus 21:7-14). This shows once more the supreme holiness of the new temple.

Verses 21-23. Neither shall any priest drink wine when they enter into the inner court — That is, during the time of their ministration: see the note on Leviticus 10:9, 10, from whence this law is taken, and where the reason of it is given. Neither shall they take for their wives a widow — This law we find Leviticus 21:13, 14; but it there concerns only the high-priest, here it is applied to all the priests in general. And they shall teach my people the difference between the holy and profane, &c. — Between good and evil, between what is lawful and what is unlawful; that they may neither scruple what is lawful, nor venture upon what is unlawful; that they may not pollute what is holy, nor pollute themselves with what is profane. Ministers should take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light, or light for darkness; but may have a well-informed judgment, especially in all matters of duty.

23, 24. The priests shall teach the people the difference between “the holy and the common,” that they may know the inner meaning of their symbolic ritual (Ezekiel 22:26; Haggai 2:11-14), administer justice (compare Ezekiel 45:17; Deuteronomy 17:8-12; 21:5), keep to Jehovah’s laws, “and hallow my sabbaths.” (Compare Ezekiel 20:12-21; 22:8.)

V. 24. Shall judge-Shall determine the controversy. Assemblies-Publick congregations.

Verse 24. And in controversy they shall stand in judgment — The priests were to determine all controversies relating to the law, as well the judicial as the ceremonial part of it, which were brought before them, Deuteronomy 17:8, 9; and the people were to seek the law at their mouths, (Malachi 2:7,) that is, to inquire of them what was the purport and meaning of it, and to abide by their determination. And they shall judge according to my judgments — Which I have declared, and not according to their own fancies, inclinations, or secular interests. Thus ministers must decide controversies among the people of God according to his word; and must take care that they give no countenance to any false or perfidious, fraudulent or dishonest practices, but must set their faces against them. And they shall keep my laws and my statutes in all mine assemblies, &c. — As well upon the solemn festivals, and the assemblies proper to them, as at other times, and on ordinary occasions. And they shall hallow my sabbaths — Whereas the priests before the captivity profaned them: see Ezekiel 22:26.

23, 24. The priests shall teach the people the difference between “the holy and the common,” that they may know the inner meaning of their symbolic ritual (Ezekiel 22:26; Haggai 2:11-14), administer justice (compare Ezekiel 45:17; Deuteronomy 17:8-12; 21:5), keep to Jehovah’s laws, “and hallow my sabbaths.” (Compare Ezekiel 20:12-21; 22:8.)

Verse 25. And they shall come at no dead person to defile themselves] Touching the dead defiles a Hindoo now, as it formerly did a Jew; and they must bathe to become clean again.

Verses 25, 26. They shall come at no dead person to defile themselves — Whosoever touched a dead body became legally unclean, (Numbers 19:11,) and thereby was disqualified for attending upon God’s worship in the temple, Leviticus 22:3. Upon which account the priests were forbidden to contract such defilement, unless for their nearest relations, which prohibition is here renewed: see the margin. After he is cleansed they shall reckon unto him seven days — His uncleanness continued seven days, according to the forecited law, Numbers 19:11; and the priests were to reckon to him seven days more, before he could be admitted into the sanctuary.

25. The priest might touch no dead person nor enter the room where the dead lay (Numbers 19:14); for by this he would be ritually defiled and rendered unfit for duty. (Compare Leviticus 21:1-3, 11.) Only for blood relatives was an exception made. Some have supposed the wife was not mentioned because it was self-evident that in such a case defilement “could not be avoided and was therefore tacitly allowed.” The priests were never supposed to be celibates. These restrictions contain a deep spiritual teaching. (See verse 22.)

V. 26. Cleansed-After for seven days he hath kept from the dead. They-The priests, who are about the house of God, shall appoint seven days more to this defiled person for his cleansing before he is admitted into the sanctuary.

Verses 25, 26. They shall come at no dead person to defile themselves — Whosoever touched a dead body became legally unclean, (Numbers 19:11,) and thereby was disqualified for attending upon God’s worship in the temple, Leviticus 22:3. Upon which account the priests were forbidden to contract such defilement, unless for their nearest relations, which prohibition is here renewed: see the margin. After he is cleansed they shall reckon unto him seven days — His uncleanness continued seven days, according to the forecited law, Numbers 19:11; and the priests were to reckon to him seven days more, before he could be admitted into the sanctuary.

26, 27. The ordinary person was counted unclean for seven days after touching a dead body (Numbers 29:11), but the priest must wait another seven days, after which he could offer his sin offering (xliii, 19) and return to his duties.

26, 27. The ordinary person was counted unclean for seven days after touching a dead body (Numbers 29:11), but the priest must wait another seven days, after which he could offer his sin offering (xliii, 19) and return to his duties.

V. 28. It-The sin-offering: but under this one, all other offerings are couched. For an inheritance-Instead of lands and cities.

Verse 28. I am their inheritance] Those who affect to form their ecclesiastical matters on the model of the Jewish Church have with one consent left this out of the question. They will not live on the free-will offerings of the people; but must have vast revenues, and these secured to them by law. That every minister of God should be supported by the altar I grant; but I think, instead of that method of paying the parochial clergy which I see is so much objected to, and breeds so much dissension between the pastors and their flocks, it would be better, on these accounts, to assign them a portion of land adequate to their supply, or let the state maintain them as it does its other officers. In Israel God was their inheritance and their possession; but they had the breast and shoulder of all sin-offerings and trespass-offerings, and all dedicated things were theirs; and they had a portion of all the dough that was prepared for bread. These were considered as the Lord’s property, and these he gave to them; and this is always implied in the Lord’s being their inheritance and their possession. They had a plentiful support.

Hitherto tithes have been thought the best mode of paying the clergy, and providing for the poor of each parish; but these matters have undergone such alterations since the time of their institution, that some emendation of the system is at present absolutely necessary.

There should be a public acknowledgment of God in every nation, and this should be provided for by the state in a way the least burdensome to the people, that all may rejoice in the benefit. Happy the nations that have a Bible so correct, and a Liturgy so pure, as those in the British empire! In such cases, a religion established by the state is an unutterable blessing to the nation; only keep it to the Bible, and to the Liturgy, and all, under God, will be well; but when the sermon is against these, all is bad. EZEKIEL

Verses 28-30. It shall be unto them for an inheritance, &c. — Their ministry in my sanctuary, and the perquisites thereto belonging, shall be to them instead of lands and inheritances, of which they shall not have any share, as the other tribes have, (see the margins) excepting the portion allotted to them in the beginning of the following chapter. They shall eat the meat-offering, &c. — They shall have their share of them, after the part dedicated to God has been consumed upon the altar. And every dedicated thing shall be theirs — Whatsoever men dedicate to God, the use of it shall accrue to the priests; if it be a living creature, it shall be killed, and the priests shall have the benefit of it; if a piece of land, it shall belong to the priests: see the margin. And the first of all the first-fruits, &c. — The word µyrwkb, translated first-fruits, signifies the first ripe, or best of the fruits, while they were growing in the field: see the margin. The latter word, hmwrt, rendered oblation, denotes an offering out of the product of the ground after it was made fit for use; as out of the corn, after it was threshed and laid in heaps in the floor or granary; and so of oil and wine, after they were pressed and fitted to be used. Ye shall also give unto the priests the first of your dough — The first dough that you bake of the new corn every year, in the same proportion as in other first-fruits. That he may cause a blessing to rest on thy house — That the priest, whose office it is to bless the people in God’s name, may pray for and bless thee and thy family. Observe, reader, it is all in all to the comfort of any house to have the blessing of God upon it, and that blessing to rest in it; to dwell where we dwell, and to extend to those that shall come after us. And the way to have the blessing of God upon our estates is, to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, or righteous, Proverbs 3:33; and ministers, by instructing and praying for the families that are kind to them, should do their part toward causing God’s blessing to rest there.

28. By a slight change read, with Toy, “They shall have no inheritance: I am their Inheritance.” This is a great utterance. (See Numbers 18:20; Deuteronomy 10:9; 18:2; Joshua 13:33.)

Verses 28-30. It shall be unto them for an inheritance, &c. — Their ministry in my sanctuary, and the perquisites thereto belonging, shall be to them instead of lands and inheritances, of which they shall not have any share, as the other tribes have, (see the margins) excepting the portion allotted to them in the beginning of the following chapter. They shall eat the meat-offering, &c. — They shall have their share of them, after the part dedicated to God has been consumed upon the altar. And every dedicated thing shall be theirs — Whatsoever men dedicate to God, the use of it shall accrue to the priests; if it be a living creature, it shall be killed, and the priests shall have the benefit of it; if a piece of land, it shall belong to the priests: see the margin. And the first of all the first-fruits, &c. — The word µyrwkb, translated first-fruits, signifies the first ripe, or best of the fruits, while they were growing in the field: see the margin. The latter word, hmwrt, rendered oblation, denotes an offering out of the product of the ground after it was made fit for use; as out of the corn, after it was threshed and laid in heaps in the floor or granary; and so of oil and wine, after they were pressed and fitted to be used. Ye shall also give unto the priests the first of your dough — The first dough that you bake of the new corn every year, in the same proportion as in other first-fruits. That he may cause a blessing to rest on thy house — That the priest, whose office it is to bless the people in God’s name, may pray for and bless thee and thy family. Observe, reader, it is all in all to the comfort of any house to have the blessing of God upon it, and that blessing to rest in it; to dwell where we dwell, and to extend to those that shall come after us. And the way to have the blessing of God upon our estates is, to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, or righteous, Proverbs 3:33; and ministers, by instructing and praying for the families that are kind to them, should do their part toward causing God’s blessing to rest there.

29-31. The priests lived from the temple offerings, having as theirs the meat offering (Leviticus 2:1-16; 6:14-16; 7:9-11; Numbers 28:12, 13), the sin offering (Leviticus 6:18-29; 7:6, 17; Numbers 18:9, 10), the trespass [guilt] offering (Leviticus 7:28-38), and every dedicated [devoted] thing in Israel (Leviticus 27:26, 28; Numbers 18:14), and the first [or, best] of all the first fruits of all things (Exodus 23:19; Numbers 18:13), and every oblation, or, heave offering (Numbers 15:19; 18:19); that is, “any portion of one’s property offered to the deity in gratitude for past favors or in hope of future favors;” and the first of the dough or “coarse meal” (Numbers 15:20, 21). The priest, as all the people, must be careful only to eat food properly killed (Exodus 22:31; Deuteronomy 14:21; Leviticus 16:15; 22:8). In the light of recent medical science this, like the majority of the Levitical injunctions, is seen to be a healthful precaution. (For kitchen of the priests see L on chart, facing page 209, and Ezekiel 46:19-24.)

V. 30. And the first-So soon as the first-fruits are ripe in the field, your vineyards, and olive yards. Every oblation-Whether free-will offering, or prescribed. The first of your dough-‘Tis conceived this was of every mass of dough they made, and of the first of the dough, which every year they first made of the new corn, as by the custom of the Jews at this day appears. That he-The priest may bless, and pray for thee.

Verses 28-30. It shall be unto them for an inheritance, &c. — Their ministry in my sanctuary, and the perquisites thereto belonging, shall be to them instead of lands and inheritances, of which they shall not have any share, as the other tribes have, (see the margins) excepting the portion allotted to them in the beginning of the following chapter. They shall eat the meat-offering, &c. — They shall have their share of them, after the part dedicated to God has been consumed upon the altar. And every dedicated thing shall be theirs — Whatsoever men dedicate to God, the use of it shall accrue to the priests; if it be a living creature, it shall be killed, and the priests shall have the benefit of it; if a piece of land, it shall belong to the priests: see the margin. And the first of all the first-fruits, &c. — The word µyrwkb, translated first-fruits, signifies the first ripe, or best of the fruits, while they were growing in the field: see the margin. The latter word, hmwrt, rendered oblation, denotes an offering out of the product of the ground after it was made fit for use; as out of the corn, after it was threshed and laid in heaps in the floor or granary; and so of oil and wine, after they were pressed and fitted to be used. Ye shall also give unto the priests the first of your dough — The first dough that you bake of the new corn every year, in the same proportion as in other first-fruits. That he may cause a blessing to rest on thy house — That the priest, whose office it is to bless the people in God’s name, may pray for and bless thee and thy family. Observe, reader, it is all in all to the comfort of any house to have the blessing of God upon it, and that blessing to rest in it; to dwell where we dwell, and to extend to those that shall come after us. And the way to have the blessing of God upon our estates is, to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, or righteous, Proverbs 3:33; and ministers, by instructing and praying for the families that are kind to them, should do their part toward causing God’s blessing to rest there.

29-31. The priests lived from the temple offerings, having as theirs the meat offering (Leviticus 2:1-16; 6:14-16; 7:9-11; Numbers 28:12, 13), the sin offering (Leviticus 6:18-29; 7:6, 17; Numbers 18:9, 10), the trespass [guilt] offering (Leviticus 7:28-38), and every dedicated [devoted] thing in Israel (Leviticus 27:26, 28; Numbers 18:14), and the first [or, best] of all the first fruits of all things (Exodus 23:19; Numbers 18:13), and every oblation, or, heave offering (Numbers 15:19; 18:19); that is, “any portion of one’s property offered to the deity in gratitude for past favors or in hope of future favors;” and the first of the dough or “coarse meal” (Numbers 15:20, 21). The priest, as all the people, must be careful only to eat food properly killed (Exodus 22:31; Deuteronomy 14:21; Leviticus 16:15; 22:8). In the light of recent medical science this, like the majority of the Levitical injunctions, is seen to be a healthful precaution. (For kitchen of the priests see L on chart, facing page 209, and Ezekiel 46:19-24.)

29-31. The priests lived from the temple offerings, having as theirs the meat offering (Leviticus 2:1-16; 6:14-16; 7:9-11; Numbers 28:12, 13), the sin offering (Leviticus 6:18-29; 7:6, 17; Numbers 18:9, 10), the trespass [guilt] offering (Leviticus 7:28-38), and every dedicated [devoted] thing in Israel (Leviticus 27:26, 28; Numbers 18:14), and the first [or, best] of all the first fruits of all things (Exodus 23:19; Numbers 18:13), and every oblation, or, heave offering (Numbers 15:19; 18:19); that is, “any portion of one’s property offered to the deity in gratitude for past favors or in hope of future favors;” and the first of the dough or “coarse meal” (Numbers 15:20, 21). The priest, as all the people, must be careful only to eat food properly killed (Exodus 22:31; Deuteronomy 14:21; Leviticus 16:15; 22:8). In the light of recent medical science this, like the majority of the Levitical injunctions, is seen to be a healthful precaution. (For kitchen of the priests see L on chart, facing page 209, and Ezekiel 46:19-24.)