“ ‘ “But the Levites who went far from me, when Israel went astray, who went astray from me after their idols, they will bear their iniquity.
Parallel Translations
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“ ‘ “But the Levites who went far from me, when Israel went astray, who went astray from me after their idols, they will bear their iniquity.
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And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.
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But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity;
Cross-references (15)
Passages linked to Ezekiel 44:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 48:11 It shall be for the priests who are sanctified of the sons of Zadok, who have kept my instruction, who didn’t go astray when the children of Israel went astray, as the Levites went astray.
- Ezekiel 22:26 Her priests have done violence to my law, and have profaned my holy things. They have made no distinction between the holy and the common, neither have they caused men to discern between the unclean and the clean, and have hidden their eyes from my Sabbaths. So I am profaned among them.
- 2 Kings 23:8-9 He brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city. Nevertheless the priests of the high places didn’t come up to Yahweh’s altar in Jerusalem, but they ate unleavened bread among their brothers.
- Ezekiel 44:15 “ ‘ “But the Levitical priests, the sons of Zadok, who performed the duty of my sanctuary when the children of Israel went astray from me, shall come near to me to minister to me. They shall stand before me to offer to me the fat and the blood,” says the Lord Yahweh.
- 1 Timothy 5:22 Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
- Genesis 4:13 Cain said to Yahweh, “My punishment is greater than I can bear.
- Leviticus 19:8 but everyone who eats it shall bear his iniquity, because he has profaned the holy thing of Yahweh, and that soul shall be cut off from his people.
- Numbers 5:31 The man shall be free from iniquity, and that woman shall bear her iniquity.’ ”
- Numbers 18:23 But the Levites shall do the service of the Tent of Meeting, and they shall bear their iniquity. It shall be a statute forever throughout your generations. Among the children of Israel, they shall have no inheritance.
- 2 Chronicles 29:4-5 He brought in the priests and the Levites, and gathered them together into the wide place on the east, and said to them, “Listen to me, you Levites! Now sanctify yourselves, and sanctify Yahweh, the God of your fathers’ house, and carry the filthiness out of the holy place.
- Nehemiah 9:34 Also our kings, our princes, our priests, and our fathers have not kept your law, nor listened to your commandments and your testimonies with which you testified against them.
- Psalms 38:4 For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.
- Isaiah 53:11 After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
- Jeremiah 23:11 for both prophet and priest are profane. Yes, in my house I have found their wickedness,” says Yahweh.
- Zephaniah 3:4 Her prophets are arrogant and treacherous people. Her priests have profaned the sanctuary. They have done violence to the law.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain The Levites which had committed idolatry, were put from…
The Levites which had committed idolatry, were put from their dignity and could not be received into the Priests’ office, although they had been of the house of Aaron, but must serve in the inferior offices, as to watch and to keep the doors, read 2 Kings 23:9.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Eze 44:10 And the Levites that are gone away…
Eze 44:10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.
Ver. 10. And the Levites.] The apostate priests, that for fear or favour have comported with idolaters: such as were the posterity of Ithamar, those time servers in Ezra; {Ezr 2:61; Ezr 2:63} those in the books of Maccabees, Demas (if Dorotheus may be believed), Paulus Diaconus, Pendleton, Pflugius and Sidonius, authors of the "Interim" in Germany, &c.
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They shall even bear their iniquity,] i.e., Degradation, as a punishment of their iniquity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The Levites; priests intended here, and indeed the sons…
The Levites; priests intended here, and indeed the sons or posterity of them are here intended; for this apostacy among them was elder than the eldest of them all.
Far from me: idolaters go far from God, for they depart as an adulterous wife from her husband; their hearts and affections are far from God, they fall to heathenish idolatry.
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When Israel went astray: it may be worth our while to inquire what time, or near what time, this was. I doubt Baal-peor, Num 25, or from Solomon’s time, when there was somewhat of this sin among the priests. But of Rehoboam’s time it is said, 2Ch 12:1, all Israel forsook the law of the Lord. And in Ahaz’s time, when the altar at Damascus so pleased him and the high priest Uriah, that presently an altar like that is made and set up between God’s house and altar; and orders, or, in our language, injunctions, from the king to the high priest, and from him to the inferior priests and Levites, who obey, 2Ki 16:16; and Manasseh carried the apostacy higher. Now account from any of these; from the last of them to the first return out of captivity is one hundred and fourteen years, to which we must add the twenty-five years which each priest must be ere they enter the priest’s office, it will amount to one hundred and thirty-nine years, and to these add forty-four ere this temple was repaired, it will be one hundred and eighty-three years too great an age for any of the priests to be of; therefore, as I said, the priests that are now degraded are the children of those apostate priests who were (as Zec 1:5,6, said of the fathers) dead.
They shall bear their iniquity; shall bear the punishment of this their apostacy, be debased to meanest services, subjected to others, and be deprived for ever ministering at the altar. So 2Ki 23:8,9; and so God executed his threat against Eli’s house, 1Sa 2:13.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The Master of the house, being about to set…
The Master of the house, being about to set up house again, takes account of his servants the priests, and sees who are fit to be turned out of their places and who to be kept in, and takes a course with them accordingly.
I. Those who have been treacherous are degraded and put lower those Levites - or priests who were carried down the stream of the apostasy of Israel formerly, who went astray from God after their idols (Eze 44:10), who had complied with the idolatrous kings of Israel or Judah, who ministered to them before their idols (Eze 44:12), bowed with them in the house of Rimmon, or set up altars for them, as Urijah did for Ahaz, and so caused the house of Israel to fall into iniquity, led them to sin and hardened them in sin; for, if the priests go astray, many will follow their pernicious ways. Perhaps in Babylon some of the Jewish priests had complied with the idolaters of the place, to the great scandal of their religion. Now these priests who had thus prevaricated were justly put under the mark of God's displeasure; or, if they were dead (as it is probable that they were, if the crime were committed before the captivity), the iniquity was visited upon their children. Or perhaps it was the whole family of Abiathar that had been guilty of this trespass, which was now called to account for it. And, 1. They are sentenced to be deprived, in part, of their office, and from the dignity of priests are put down into the condition or ordinary Levites. God has lifted up his hand against them, has said it, and sworn it, that they shall bear their iniquity (Eze 44:12); assuredly they shall suffer for it, shall suffer disgrace for it; they shall bear their shame (Eze 44:13), for though they have (we charitably hope) repented of it, yet they shall not come near to do the office of a priest, that is, those parts of the office that were peculiar to them, they shall not come near to any of the holy things within the sanctuary, Eze 44:13. Note, those who have robbed God of his honour will justly be deprived of their honour. And it is really a great punishment to be forbidden to come near to God; and justly might those who have once gone away from him be rejected as unworthy ever to come near to him and put at an everlasting distance. 2. Yet there is a mixture of mercy in this sentence. God deals not in severity, as he might have done, with those who had dealt treacherously with him, but mitigates the sentence, Eze 44:11, Eze 44:14. They are deprived but in part, ab officio - of their office, and, it should seem, not at all beneficio - of their emoluments. They shall help to slay the sacrifice, which the Levites were permitted to do, and which in this temple was done, not at the altar, but at the tables, Eze 40:29. They shall be porters at the gates of the house, and they shall be keepers of the charge of the house, for all the service thereof. Note, Those who may not be fit to be employed in one kind of service may yet be fit to be employed in another; and even those who have offended may yet be made use of, and not quite thrown aside, much less thrown away.
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II. Those who have been faithful are honoured and established, Eze 44:15, Eze 44:16. These are remarkably distinguished from the other: "But the sons of Zadok, who kept their integrity in a time of general apostasy, who went not astray when others did, they shall come near to me, shall come near to my table." Note, God will put marks of honour upon those who give proofs of their fidelity and constancy to him in shaking trying times, and will employ those in his service who have kept close to his service when others deserted it and drew back. And it ought to be reckoned a true and great reward of stability in duty to be established in it. If we keep close to God, God will keep us close to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the Levites that are gone away far from…
And the Levites that are gone away far from me,.... These Levites were priests, as appears from Eze 44:13, who professed themselves Gospel preachers, ministers of the reformed churches; but departed from the reformation principles; erred from the faith; and either mixed it with the doctrines of men, or wholly dropped, concealed, or dissembled it; departed from the word of God, as the rule of faith and practice; and set up their own reason as their guide in matters of religion; were gone off from the pure worship of God and his ordinances, and entirely neglected the discipline of his house:
when Israel went astray, which went astray away from me after their idols; though there may be an allusion to some apostasy of literal Israel, under the Old Testament, and from whence language may be borrowed to express this; either to the Israelites joining themselves to Baalpeor in the fields of Moab, in the time of Phinehas, who was zealous and faithful to the Lord, from whom Zadok descended after mentioned: or to the defection in the times of Jeroboam and Rehoboam, when all Israel forsook the word of the Lord: or to the times of Ahaz, when Uriah the priest made an altar like to that at Damascus by the king's order; and which idolatrous practices increased in the times of Manasseh; when, no doubt, many of the priests and Levites, either through fear of kings, or on account of gain, and for the sake of their livelihood, departed from the Lord and his worship: but the reference is to a defection in the times of the New Testament, and in the latter days of those times; not to the falling away of the church of Rome, and its departure from the faith and order of the Gospel, predicted Th2 2:3, though, no doubt, some truly godly ministers have been carried away with the errors of that church, and afterwards restored, as these Levites: but the case here referred to is the declension in the reformed churches; their formality; their great imperfection in the service of God; their departure from the doctrine of faith they once heard and received, which they are called upon to repent of; their defiling themselves with superstition and will worship, and going after the idols of their own hearts, corrupt reason, the doctrines and inventions of men, and carnal rites and ceremonies; see Rev 3:1,
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they shall even bear their iniquity; that is, the Levites, priests, or ministers; they shall bear the shame and disgrace, when they come to see their errors, and the punishment and chastisement of their sin, of which hereafter.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Are gone away - By their idolatry.
Are gone away - By their idolatry.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. And the Levites that are gone away…
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 Eze 44:11-15. The whole of these passages refer to the period of time when the second temple was built.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Levites, or priests, (Haydock) who were seduced by Jeroboam,…
Levites, or priests, (Haydock) who were seduced by Jeroboam, or offered victims on the high places, 4 Kings xxiii. 9. Such lost their privileges and were condemned to serve in the meanest offices. It seems the race of Ithamar was alone guilty, and the threat against his house was now put in execution, 1 Kings ii. 39., and iii. 14., and Leviticus xxi. 17., and 2 Esdras vii. 64. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Levites . . . shall . . . bear--namely,…
Levites . . . shall . . . bear--namely, the punishment of
their iniquity . . . Yet they shall be ministers--So Mark, a Levite, nephew of Barnabas (Act 4:36), was punished by Paul for losing an opportunity of bearing the cross of Christ, and yet was afterwards admitted into his friendship again, and showed his zeal (Act 13:13; Act 15:37; Col 4:10; Ti2 4:11). One may be a believer, and that too in a distinguished place, and yet lose some special honor--be acknowledged as pious, yet be excluded from some dignity [BENGEL].
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charge at the gates--Better to be "a doorkeeper in the house of God, than to dwell in the tents of wickedness" (Psa 84:10). Though standing as a mere doorkeeper, it is in the house of God, which hath foundations: whereas he who dwells with the wicked, dwells in but shifting tents.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. And the Levites] But the Levites which went…
10. And the Levites] But the Levites which went away far from me … after their idols, they shall bear their iniquity, 11 and shall be ministers &c. The clause “they shall be ministers” explains how these Levites shall bear their iniquity—they shall be degraded from the priestly office and reduced to the place of subordinate servants. To “bear iniquity” is to bear the penalty of it, ch. Eze_4:4. On “idols,” ch. Eze_6:4.
which went astray] Most naturally refers to Israel, cf. Eze_44:15; though it might refer to the Levites, cf. Eze_48:11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) And the Levites that are gone away.—The connection…
(10) And the Levites that are gone away.—The connection between this and the preceding verse is made clearer by translating the first words, “Yea, even;” not only the uncircumcised in heart among the heathen are to be excluded from the sanctuary, but even the Levites who had apostatised are to bear their guilt. Levites is here used (see Eze_44:13), as often, emphatically of the Levitical priests. At the great schism of the northern kingdom these had remained true to the worship of Jehovah (2Ch_11:13); but in the subsequent general religious declension many of them, as has appeared from Ezekiel 8, had fallen into idolatry. Such priests are to be allowed, like the priests under the law who had any physical blemish (Lev_21:17-23), to minister in the more menial offices of the priesthood, but not to approach the altar (Eze_44:11-14).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 10-14The ordinance for the Levites. According to the…
Vers. 10-14The ordinance for the Levites. According to the so-called priest-code, the Levites were Levi"s descendants, who were chosen by Jehovah for service in the tabernacle, (Num_3:6-13 Num_16:9) to minister to the priests when these sacrificed in the tabernacle, (Num_8:19 Num_18:6) and in particular to keep the charge of the tabernacle, i.e. of the house and all its vessels, (Num_1:53) as distinguished from the charge of the sanctuary and of the altar, which pertained to Aaron and his sons alone as priests. (Num_18:2-6, Num_18:23) The Deuteronomic code, says Wellhausen ("Geschichte Israels," pp. 121, etc.), was unacquainted with any such distinction between Levites and priests, who, it is alleged, composed one homogeneous body, the tribe of Levi, whose members were equally empowered to officiate at the altar, (Deu_10:8) the lower duties of the tabernacle having been performed by the aforesaid strangers, and the subordination of Levites to priests having first been suggested by Ezekiel (comp. Smend, "Der Prophet Ezekiel," p. 361, Der unterschied zwischen Priestern und Leviten ist hier im Enstehn begriffen"), and first formally carried out alter the exile. This theory, however, cannot be admitted as made out in face of De 18, which (ver. 1) recognizes "the priests" and "the Levites" as constituting "the whole tribe of Levi," and (ver. 3, 6) distinguishes between "the priest" and "the Levite;" 2Sa_15:24, which associates with Zadok the priest, the Levitesas carriers of the ark; 1Ki_8:4, in which the same distinction between the two bodiesis recognized; 1 and 2 Chronicles, passim, which attest the existence of priests and Levites as separate temple officials in pre-exilic times; and Ezr_1:5 Ezr_3:8, 10 6:20, which show that the distinction, allegedto have been first made by Ezekiel, was well known to the first company of exiles who returned under Zerubbabel to Jerusalem, and was by them traced back to pre-exilic times. (see Keil, on Deu_18:1; Curtiss"s "Levitical Priests," pp. 22, etc.; Delitzsch, in Luthardt"s "Zeitschrift fur kirchliche Wissensehaft," pp. 286, etc., aud in Riehm"s " Handworterbuch des Biblischen Alterthums," art. "Leviten;" Oehler, in Herzog"s "Real-Encyclopadie," art. "Levi The question, therefore, of which Levites Ezekiel speaks in this verse, whether of those whose duties were of a menial order or of those whose functions partook of a priestly character, is not difficult to resolve. It could hardly have been the former, since in vers. 11-14 Ezekiel"s Levites are represented as about to be degraded by being relegated to inferior tasks than those they had formerly performed; it must have been the latter, because in the present verse they are designated the Levites that are gone away (or, went) far from me, when Israel went astray. Now, Israel"s apostasy from Jehovah and declension towards idolatry began with Solomon"s unfaithfulness, (1Ki_11:4-8) and continued with greater or less intensity in every subsequent reign till the exile; it certainly cannot be restricted, as Keil and Currey propose, to Jeroboam"s conduct in setting up rival sanctuaries in Dan and Bethel, with altars and priests, for the accommodation of the northern kingdom. (1Ki_12:26-33) Nor is there room for doubting, although historical notices of the fact are not abundant, that in this apostasy the priesthood largely led the way. (Jer_26:7, Jer_26:11; 2Ki_16:11-16; Zep_1:4) becoming priests of the high places, ministering for the people at heathen altars, and so causing them to fall into iniquity (ver. 12). Hengstenberg and Plumptre suggest that the reason why these apostate priests are now called Levites was to intimate that they were no more worthy of the priesthood, and were about to be reduced to the lower ministry of the Levites so called. Consequently, under the new Torah, those among the priests (who were also Levites) who had been guilty of this flagrant wickedness (i.e., says Delitzsch, all the Aaronides who were not Zadokitos) would no more, either in themselves or their descendants, be suffered to retain the priestly office, but would be degraded to the status of ordinary Levites, and, like them, should be ministers in Jehovah"s sanctuary, having chargeor, oversight (Revised Version) at the gates of the house, and ministering, to (or, in) the house, i.e. in its courts, serving as keepers of the charge of the house (ver. 14), as watchers at the gates of the house (ver. 11), as slaughterers of the sacrificial victims (ver. 11), but should not, like their brethren who had remained faithful, be allowed to do the office of a priest, i.e. approach the altar to offer sacrifice, or to enter into the holy place (ver. 13). In this way they should bear their iniquity (vers. 10, 12) a favorite expression in the middle books of the Pentateuch (Exo_28:38, Exo_28:43; Lev_5:1 Lev_10:17 Lev_20:19; Num_5:31 Num_18:1) but never occurring in Deuteronomy, and meaning "to be requited" on account of, and make expiation for, sin and their shame and their abominations , i.e. the shame due to them for their abominations a specially Ezekelian phrase. (comp. Eze_16:52, 54 32:30 36:7)
Vers. 10-16The degradation of the Levites.
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From this interesting passage it would appear that there was a time when the Levites enjoyed free access to the altar, and were allowed to serve as priests before the Lord. But they had abused their privileges in admitting heathen people to the sacred enclosure, in doing their work by proxy, in even going aside to idolatry. Therefore they were degraded from their high functions all of them except one family, that of Zadok. As the members of this family had remained true, the priesthood was now settled exclusively on them, while the rest of the Levites were put down to serve in secondary offices in connection with the temple ritual.
I DISLOYAL SERVICE IS PUNISHED BY LOSS OF OFFICE. The unfaithful priest is deprived of his rank and ministry. Of Judas it was said, "His bishopric let another take". (Act_1:20) The hireling may direct the flock for a season to his own advantage. Even the thief and the wolf may be in office. We cannot judge of a man"s character by his rank, nor can we tell what is his position in the eyes of God by observing his ecclesiastical status. Much is expected of those to whom much has been given. Therefore the disloyal servant who stands in a high position will be most sternly judged. His first penalty will be loss of office. The man who had buried his talent is deprived of it. (Mat_25:28)
II DEGRADED SERVANTS MAY BE PERMITTED TO DISCHARGE HUMBLER DUTIES. The Levites are not discharged; they are only put to lower offices. God inflicts no heavier penalties than are absolutely necessary, He bears no grudge against any of his servants. If we have failed in a more honorable position, we need not despair; there may be a lowly work which we can still perform. It must have been most painful for the Levites to be thus forced to take a lower place. Possibly at first they would rather have given up the whole temple service, and have devoted themselves to secular pursuits. It speaks well for them that they silently confessed the justice of what was done, and quietly took the lower place. It is hard, like John the Baptist, to step back and give way for a new man; hard to say, "He must increase, but I must decrease". (Joh_3:30) But he who has the cause of Christ at heart will be willing to do anything for the service of his Master. Many would be willing to take the rank of priests. The test is whether we will obey when we are called to the more humble work of the Levites.
III THE DEGRADATION OF THE UNFAITHFUL IS ACCOMPANIED BY THE EXALTATION OF THE FAITHFUL. The loss of the Levites is the gain of the family of Zadok. The talent that is taken from the idle servant is given to the servant with ten talents. We may here see a hierarchy in the making. Merit and practical utility lie at the foundation of institutions that have subsequently become more formal. But merit and utility should always govern the appointment to office. There is no higher honor than to have been true in a time of general unfaithfulness.
Vers. 10-16Reward and punishment on earth,
According to rank and position in the Church is responsibility. Example is contagious. Treachery by a military officer is a graver sin than treachery by a soldier in the ranks. Pollution at the fourth is a greater evil than pollution in a branch-stream. Disease in the heart is a more serious matter than disease in the skin or at the extremities. If the priests of God sanction idolatry, the whole nation will follow suit, and the cause of God is betrayed. The sin of Judas lay in this that he had been a trusted friend and companion of Jesus. God"s ministers hold responsible posts.
I MEN ARE OFTEN SUBJECTED TO A CRUCIAL TEST. The present race is mainly tempted to infidelity, but the earlier generations of men were tempted to idolatry. As infidelity is now the ally of vice, so was and is idolatry. Both chime in with the lower passions of human nature. In the period preceding Ezekiel"s birth Israel had gone astray after idols. On every side false deities were being set up. Idolatry was in the atmosphere. A great opportunity opened to the Levites. As ministers of Jehovah, set apart for the service of religion, they should have stood in the gap and raised barriers against the inflowing tide of idolatry, the honor of God was in their keeping. The well-being of the nation rested with them. They were the trustees of God"s truth for the world. It was a testing-time. Men"s favor or God"s which would they choose? Popularity for the moment or enduring fidelity which? Alas! they made a suicidal choice! They chose the path of selfish ease. Like a physician summoned to a critical case, they too might have abated the raging fever and saved the patient"s life. But they had no religious earnestness. They were mere functionaries of a system; and so long as duty was light and a livelihood secure, religion might take care of itself. Honored with a tremendous trust, they proved themselves unworthy faithless. Regard for God was lacking. Moral prowess was lacking. They drifted with the stream. Their sin was the sowing of evil tares, which developed into a harvest of misery and disaster.
II IN SUCH CASES TWO LINES OF CONDUCT ARE POSSIBLE. In the stress of temptation men can either resist or yield. In no case is it a necessity to succumb. Moral principle in man has withstood the incoming deluge of temptation, and it always can. Unseen resources are on the side of him who steadfastly adheres to right. God is at his side. So far as public action went, Elijah stood alone in the days of Jezebel"s idolatry. In Babylon Daniel stood erect as the sole witness for Jehovah, and notable triumph was his. Martin Luther was for years the only champion of Bible truth on the continent of Europe one man against the world; yet he prevailed. So, in the instance narrated here, one family remained faithful. The sons of Zadok were worthy sons of a worthy sire. A good name is a good heritage, and no better name can a man wear than Zadok, i.e. "Righteousness." If a man trusts to his good name, he is a fool; but if he lives up to a good name makes that his model he is wiser than Solomon. A rotten ship willnot survive the storm, though she is named Impregnable. These sons of Zadok were like Abdiel, "faithful among the faithless found." "They kept the charge of the sanctuary" when Israel went astray. They had moral backbone some iron principle in their blood. It is the basest cowardice merely to go with the majority. Numbers are not the arbiter of truth or of right. Men who deserve the name inquire for themselves, judge for themselves, seek guidance from the Unerring Source, and act according to the result. There was no external necessity to follow the crowd of idolaters. The sons of Zadok resisted. So in every case a man"s conduct is the outcome of his own choice.
III AS THERE ARE TWO LINES OF CONDUCT, THERE ARE TWO KINDS OF AWARD. It is only the blindness of men that supposes that God"s justice ever slumbers or ever mistakes. God can patiently wait his time, and can generously forbear. Yet with perfect calmness he metes out justice to every man. Touching these Levites he declares, "they shall even bear their iniquity." If any sensitiveness of soul was left in them, they must have been sorely pained, during the seventy years of captivity, with the self-conviction that their unfaithfulness had been a main cause of Israel"s disaster. Nor was this all. A perpetual stigma was upon their name. An everlasting degradation was imposed on them and on their posterity. Their children and their children"s children through many generations were involved in the disgrace and in the deprivation of office. So far as it had been an honor to be a Levite, now it shall be reversed it shall be a dishonor. "They shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place." They had put God far away from them; it was simple retribution that God should forbid them to come near to him. Sin always bears its Own natural fruit. Still, judgment was tempered with mercy. They shall not be entirely superseded. They shall not be banished from the new temple. Inferior office they may yet fill; subordinate service they may yet perform. And in their degraded rank they shall learn that God"s service is real honor; that nearness to God is man"s heaven. "They shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house; they shall slay, the burnt offering and the sacrifice for the people." But, on the other hand, special honor is conferred on the loyal sons of Zadok. "They shall come near to me to minister unto me, and they shall stand before me... They shall enter into my sanctuary, and they shall come near to my table," etc. Here is unmistakable promotion. "They had kept the charge of the sanctuary;" now "they shall keep my charge." In other words, "They shall be my treasures: I will entrust my honor and all my precious things unto them." Their fidelity is established; yea, is strengthened and enlarged by this strain of temptation. Their characters have come forth from the furnace like burnished gold. They shall be trusted in the heavenly kingdom because they are trustworthy. The omniscient eye of God does not overlook the least meritorious deed. High reward is in course of preparation for the righteous. Men often deceive themselves with specious hopes of escape. They often deceive others with plausible semblances, they can never deceive God! D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the house of Israel.
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went far from me ... wandered away from me, going after their idols
The way a person lives is spoken of as walking on a path. AT: "stopped worshiping me ... stopped doing what I wanted them to do. Instead, they worshiped their idols" (See: Metaphor)
are servants in my sanctuary
"will be the servants in my temple"
watching the gates of the house
"performing guard duty at the gates of the house"
they will stand before the people and serve them
"these Levites will stand before the people, so that they can serve the people"
became stumbling blocks for sin for the house of Israel
A person who causes another person to sin is spoken of as if he were something on a path over which people stumble. AT: "became people who caused the house of Israel to sin" (See: Metaphor)
the house of Israel
The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 3:1. AT: "the Israelites" or "the Israelite people group" (See: Metonymy)
I will lift up my hand to swear an oath
In those days a person would raise his right hand to show that he realized that God would punish him if he did not do what he swore to do. See how you translated these words in Ezekiel 20:6. AT: "I will solemnly swear" (See: Symbolic Action)
against them
"that I will punish them"
this is the Lord Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Ezekiel 5:11. AT: "this is what the Lord Yahweh has declared" or "this is what I, the Lord Yahweh, have declared" (See: First, Second, or Third Person)
they will bear their punishment
The abstract noun "punishment" can be translated as a verb. AT: "I will certainly punish them" (See: Abstract Nouns)
translationWords
Levi
false god
sin
servant
house
servant
slaughter
burnt offering
sacrifice
stumbling block
oath
declare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 44:10 when Israel strayed away from me to worship…
44:10 when Israel strayed away from me to worship idols: The people had a long history of failing to follow God’s plan for worship, including the specific sin of employing foreigners as temple guards (44:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.