“ ‘ “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. “They shall enter into my sanctuary, and they shall come near to my table, to minister to me, and they shall keep my instruction.
“ ‘ “It will be that, when they enter in at the gates of the inner court, they shall be clothed with linen garments. No wool shall come on them while they minister in the gates of the inner court, and within. They shall have linen turbans on their heads, and shall have linen trousers on their waists. They shall not clothe themselves with anything that makes them sweat. When they go out into the outer court, even into the outer court to the people, they shall put off their garments in which they minister, and lay them in the holy rooms. They shall put on other garments, that they not sanctify the people with their garments.
“ ‘ “They shall not shave their heads, or allow their locks to grow long. They shall only cut off the hair of their heads.
Geneva Bible translators 1599 · Public Domain On vv15, 20 Which observed the Law of God, and fell not…
Which observed the Law of God, and fell not to idolatry.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–20 Eze 44:15 But the priests the Levites, the sons…
Eze 44:15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:
Ver. 15. But the priests, the sons of Zadok.] Who follow their father’s footsteps, and are careful to fulfil the ministry that they have received in the Lord; to be best in the worst times as right heirs of Moses’s benediction. {Deu 33:9, &c.}
Read full note →
Saith the Lord God.] "Them that honour me I will honour." {1Sa 2:20} This is a bargain of God’s own making. Huius rei fides penes Deum tota est; { a} we may trust to it.
{a} Oecolamp.
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 On vv15–20 The priests; so called from their office. The Levites;…
The priests; so called from their office. The Levites; by descent from Levi, Jacob’s son.
Sons of Zadok; who was of Eleazar’s family, to whose father Phinehas a covenant of salt insured the high priesthood, and all the honour, privileges, and advantages thereof, Num 25:12,13.
Read full note →
Kept the charge; were constant, zealous, and faithful in their priestly office, and their duties in it.
Went astray: this may possibly refer to that transgression in the matter of Baal-peor, of which Num 25:3; Psa 106:28-30. See Eze 44:10. They shall come near to me: see Eze 40:46.
To offer unto me the fat and the blood; to offer expiatory sacrifices, to make atonement and intercede for the people. This honour God put upon them for their integrity and constancy in the things of God.
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 On v17 God's priests must be regulars, not seculars; and therefore…
God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,
I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Eze 44:17, Eze 44:18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Eze 44:19, as before, Eze 42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, Eze 42:14), they shall approach to those things which are for the people, in their ordinary garments.
Read full note →
II. Concerning their hair; in that they must avoid extremes on both hands (Eze 44:20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (Co1 11:14); it is effeminate.
III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Eze 44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev 10:9; Pro 31:4, Pro 31:5.
IV. Concerning their marriages, Eze 44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.
V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (Eze 44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and 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 must 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 and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deu 17:8, Deu 17:9); and in controversy they shall stand in judgment, Eze 44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex - Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.
VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev 21:1, Lev 21:11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Eze 44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Eze 44:26, Eze 44:27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.
VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (Eze 44:28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;" for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (Eze 48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,
1. What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Eze 44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. 27. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, Co1 16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Eze 44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.
2. What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Eze 44:30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide 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, Pro 3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.
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 On vv15–20 But the priests the Levites, the sons of Zadok;....…
But the priests the Levites, the sons of Zadok;.... The priests who were of the tribe of Levi, whom the Lord chose and separated, to minister to him, and so had a lawful call to this office, and were regularly invested with it; and design true and lawful, as well as faithful, ministers of the word; these are called the sons of Zadok, who descended from Eleazar the son of Aaron in the line of Phinehas, to whom the Lord promised the everlasting priesthood, and who was put into this office by Solomon in the room of Abiathar, Kg1 2:35, his name signifies "righteous", and was a type of Christ; who, as a divine Person, is essentially righteous; as man, truly and perfectly so; and, as Mediator, God's righteous servant; and who, by his obedience and sufferings, is the author of righteousness to his people; who are his spiritual seed and offspring; children given him of his Father; who have his sonship and adoption through him, and are born of him, his Spirit, and grace; and these are made righteous by him, through his righteousness imputed to them, and may be rightly called sons of Zadok: and this agrees with all the saints; and who, under the Gospel dispensation, are all priests, and offer up themselves, souls and bodies, and their spiritual sacrifices of prayer and praise, unto God by Christ; though all have not a right to preach the word, and administer ordinances, as ministers lawfully called have, and who seem to be more particularly designed here; and such as are regenerated persons, and justified by Christ's righteousness, and preach the doctrine of free justification by it, are the only fit persons for such an office:
that kept the charge of my sanctuary, when the children of Israel went astray from me; that kept and held fast the pure doctrines of the Gospel, committed as a sacred depositum to them, without mixture, and without wavering, with courage and valour; though a greater number were on the other side, and though they were reproached and persecuted for it; and who taught the people to keep the ordinances of the Gospel as they were first delivered, in faith and love, and without sinister ends, and so administered them themselves; and such faithful ministers and members of churches, especially in a time of great declension and general defection, God takes notice of, and has promised them great and good things; see Rev 2:7.
Read full note →
they shall come near to me to minister unto me; in holy things to his people, which is called ministering unto him; as to pray to him for them; lo preach to them in his name, and administer ordinances: all the saints indeed are priests, and may draw nigh to God through Christ; men are at a distance from him, through sin; there is no coming near to him but by Christ; and this coming near is not local, but spiritual, and includes all acts of worship, particularly prayer; and is a great favour and blessing:
and they shall stand before me, to offer unto me the fat and the blood, saith the Lord God; which, under the law, were both the Lord's; the one was burnt, and the other sprinkled, on divers things, and in various places: here it may respect the administration of the ordinance of the Lord's supper, that feast of fat things, and which may be eminently called the goodness and fatness of the house of God; and in which the blood of Christ is represented as shed for the remission of sins, and as spiritual drink indeed to believers; and the sacrifice of Christ is commemorated, the feast being kept in remembrance of that.
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 On vv15, 16, 17, 19, 20 That kept the charge - Were constant, zealous, and…
That kept the charge - Were constant, zealous, and faithful in their priestly office.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 17, 20 Verse 16. Come near to my table] To place…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17 Eze 44:15-16. The priests the Levites — The Levites…
Eze 44:15-16. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v17 Regulations as to the priests’ services. The garments of…
Regulations as to the priests’ services. The garments of the priests are defined and various rules prescribed in the Law are repeated with some additions in order to denote additional care to avoid uncleanness.
Eze 44:18
Read full note →
The material of which the four vestments of the ordinary priest were made was “linen,” or, more accurately, “byssus,” the cotton stuff of Egypt. The two special qualities of the byssus - white and shining - are characteristic, and on them part of the symbolic meaning depended. Compare Rev 19:8.
Eze 44:19
They shall not sanctify the people - They shall not touch the people with their holy garments. The word “sanctify” is used because the effect of touching was to separate as holy the persons or things so touched (Exo 29:37; Exo 30:29; compare Lev 6:18). The priests wore the distinctive dress, only while performing in the temple strictly sacrificial services.
The holy chambers; see Eze 42:1 ff.
Eze 44:22
Restrictions and exceptions intended to mark the holiness of the office of a priest, imposing on him additional (compare the marginal reference) obligations to purity, and communicating it in some degree to his wife. In the Christian Church all the members are “priests” 1Pe 2:5; Rev 1:6; Rev 20:6. Hence, the directions for maintaining the holiness of the “priesthood” in the new order, represent the necessity for holiness in all Christians, and the exclusion of the “uncircumcised in heart and in flesh” is equivalent to the exclusion of “all that defileth” from the New Jerusalem Rev 21:27.
Eze 44:24
There was in Herod’s Temple a council of priests, whose special duty it was to regulate every thing connected with the sanctuary. They did not ordinarily busy themselves with criminal questions, although they took a leading part in the condemnation of Jesus Mar 15:1.
Eze 44:28
It shall be unto them - The remains of the sacrifices were a chief source of the priests’ support. The burnt-offerings being entirely consumed, the priests had the skins, which yielded a considerable revenue; meat-offerings and drink-offerings belonged entirely to them. sin-offerings and trepass-offerings, except in particular cases, also belonged to the priests and were partaken of in the temple. Of the peace-offerings a portion dedicated to the Lord by waving was left for the priests, and the rest eaten by the officers and their friends, either in the courts of the temple, or at least within Jerusalem. The kitchen-courts (K, Plan II Ezek. Eze 46:21-24), were provided in order to prepare these public meals.
Eze 44:30
Oblation - Offering, margin “heave-offering” (see Eze 45:1; Exo 25:2; Exo 29:27; Notes and Pref. to Leviticus).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 17, 18, 19, 20 And Levites, of the higher order. (Haydock) --- No…
And Levites, of the higher order. (Haydock) --- No simple Levites wee of this family. It enjoyed the high priesthood form the time of Solomon.
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 On vv15, 17, 18, 19, 20 Zadok--The priests of the line of Ithamar were to…
Zadok--The priests of the line of Ithamar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli's sons, against whom the same denunciation was uttered (Sa1 2:32, Sa1 2:35). Zadok, according to his name (which means "righteous") and his line, were to succeed (Kg1 2:35; Ch1 24:3), as they did not take part in the general apostasy to the same degree, and perhaps [FAIRBAIRN] the prophet, referring to their original state, speaks of them as they appeared when first chosen to the office.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 20 17-19. Linen garments were worn by the Hebrew priests…
17-19. Linen garments were worn by the Hebrew priests (Exo_28:39; Exo_28:42; Exo_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 (Eze_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 Eze_46:20; Exo_29:37; Exo_30:29; Lev_6:18; Lev_6:27.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 16, 18, 19, 20 15, 16. The priests of the family of Zadok…
15, 16. The priests of the family of Zadok alone shall be priests in the new Temple. These continued faithful to Jehovah when the provincial priests went far from him. The judgment of the prophet may be to some extent a comparative one. The worship at Jerusalem never sank to the level of the licentiousness and corruption prevailing at the rural sanctuaries, though undoubtedly the record of the reform of Josiah reveals great corruptions at Jerusalem also (2 Kings 23). How far these were introduced by the kings, such as Manasseh, despite the opposition of the priests, cannot be ascertained. The reforms of Hezekiah most probably, and certainly those of Josiah, were promoted by the priests (2 Kings 22). The family of Zadok dates from Solomon, who deposed Abiathar on account of his favouring the pretensions of Adonijah and installed Zadok in his place. Since those remote times the Zadokites had served in the temple, and upon the whole the prophet’s favourable judgment of them is no doubt justified (cf. 2 Kings 11; Isa_8:2).
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 On vv15, 17, 19, 20 (15) The sons of Zadok.—See Note on Eze_40:46. They…
(15) The sons of Zadok.—See Note on Eze_40:46. They are here described as those who continued faithful in the general apostasy, and it is probable that Ezekiel uses the term in this sense. As Zadok had continued faithful in the rebellion of Adonijah, when even the high priest and life-long friend of David went astray (1Ki_1:7-8), so all the faithful priests in the time of apostasy were called “sons of Zadok.”
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 On vv15, 17, 18, 19, 20 Vers. 15, 16The ordinance for the priests. That Ezekiel…
Vers. 15, 16The ordinance for the priests. That Ezekiel derived the phrase, the priests the Levites, from Deuteronomy (Deu_17:9; Deu_18:1; Deu_24:8; Deu_27:9) may be granted without admitting that the Levites were all priests, or that the phrase had other import than that the priests were, as the Deuteronomist says, "sons of Levi". (Deu_21:5; Deu_31:9) The priesthood, at its institution, having been entrusted to Aaron and his sons (Exo_27:20, 21 28:1-4 29:9, 44; Num_3:10 Num_16:40 Num_18:7 Num_25:13) on Aaron"s death the high priesthood passed into the hands of Eleazar, his eldest (living) son, (Num_20:26-28) and after Eleazar"s death into those of Phinehas, his eldest son. (Num_25:11-13) In the last days of the judges, when the ark and tabernacle stood at Shiloh? The high priesthood belonged to Eli, of the line of Ithamar (comp. 1Sa_14:3 and 1Sa_22:20, 1Ch_24:3) in which line it continued till the reign of David, when it was held conjointly by Abiathar (called also Ahimelech) of the line of Ithamar, and Zadok of the line of Eleazar. (2Sa_8:17; 1Ki_4:4) This arrangement, however, Solomon eventually overturned, by deposing the former for espousing Adonijah"s pretensions to the throne, (1Ki_1:7 1Ki_2:26) and from that time forward till the exile the high priesthood remained with Zadok and his sons. (1Ch_29:22) When, therefore, it is announced to Ezekiel that his vision-sanctuary should have as priests the sons of Zadok, that kept the charge of Jehovah"s sanctuary, when the children of Israel went astray from him; the first question that arises is To what does this allude? Kliefoth holds it cannot mean that, while Israel as a whole declined into idolatry, the Zadokite priests remained faithful to the worship of Jehovah, because the vision of Judah"s idolatries granted to the prophet, Eze_8:16, revealed quite clearly that the priesthood was as much caught in the national apostasy as were the princes or the people. Nor is the language of the text perfectly satisfied by the view of Havernick, Keil, Delitzsch, and others, that it goes beck to Zadok"s fidelity to the throne of David at the time of Absalom"s rebellion, (2Sa_15:24-29) a fidelity exhibited also by Abiathar, or to his adherence to Solomon in preference to Adonijah, (1Ki_1:8, 1Ki_1:39) this time without Abiathar"s concurrence, rather in the face of his opposition. In neither of these instances was Zadok"s fidelity specially directed towards Jehovah"s sanctuary, but concerned expressly and exclusively David"s throne. Hence the commendation of the Zadokites" fidelity can only signify that, while the priesthood as a body were corrupt like the people, there were among them, as among the people, some who, like Ezekiel, continued steadfast to Jehovah"s sanctuary; that these faithful few were Zadokites, (see Eze_48:11) and that to these should be entrusted the priesthood in the new sanctuary. But, at this point, a second question starts Was it intended to declare that the new priesthood should be Zadokites in body, i.e. in respect of lineal descent, or only in soul, i.e. in respect of moral and religious excellence? The former is contended by Kuenen, Wellhausen, Smend, and others, who see in the vision-sanctuary a plan of the second, or post-exilic, temple, and in its ordinances a program for the establishment of the Levitical hierarchy; but this contention shatters itself on the fact that no proof exists either that the second temple was constructed after Ezekiel"s as a model, or that those who served in it were exclusively flesh and blood Zadokites. The latter opinion, favored by Kliefoth, appears the more correct, that moral and spiritual resemblance to the sons of Zadok should form the first qualification for the priesthood in this ideal sanctuary of the future. (see note at the end of Eze 48)
Vers. 15, 16Appointed ministrations.
Read full note →
The priests were an essential element in the Mosaic system, and their duties were prescribed with a precise exactness. After the Captivity, they still fulfilled their appointed duties, although their relative importance was probably diminished, whilst the scribes became growingly the religious leaders and teachers of the people. In the dispensation of the Spirit, the priesthood, so far as it is perpetuated, has been widened so as to include the whole Christian congregation.
I MINISTRY IN THE CHURCH IS THE APPOINTMENT OF GOD. As the priesthood was instituted by Divine wisdom, so the will and pleasure of the great Head of the Church is that the members of the spiritual society should regard themselves as called by God to the fulfillment of varied duties as his servants.
II MINISTRY IN THE CHURCH IS UPON THE PATTERN OF THE MINISTRY OF CHRIST THE HEAD. The Son of man came, not to be ministered unto, but to minister. The Lord was himself Servant of all, and those who are his are summoned to follow the example of him who declared that he was among his people as One who served.
III MINISTRY IN THE CHURCH IS FOR MUTUAL BENEFIT. It is sometimes taken for granted that there are certain persons who minister to their fellow-Christians, whilst the rest simply receive and enjoy the advantages of their services. But in reality there is no one member of the true Church who is not commissioned for some special work which it is for him to do, who has not some gifts and opportunities for serving his fellow-disciples, for the edification of the body of Christ.
IV MINISTRY IN THE CHURCH IS FOR THE SALVATION OF THE WORLD. The Jewish Church was restricted; the Christian Church has a universal mission a mission for the benefit of mankind. They who have Christ"s Spirit will live as disciples of him who said, "I, if I be lifted up from the earth, will draw all men unto myself.
V MINISTRY IN THE CHURCH INVOLVES ACCOUNTABILITY TO GOD. With calling and gifts and influence there is associated responsibility. And this responsibility is to him who is the one, only, all-sufficient Judge and Lord. From this responsibility there is no escape; and it must ever be the aim and the hope of every Christian that he himself and his work may be acceptable and approved at last, when every man shall have praise of God. T.
Vers. 15, 16Fidelity and its reward.
We do not suppose that the statement respecting the sons of Zadok is to be pressed to historical exactitude. Their steadfastness is assumed for the purpose of exhortation, to point out the reward of fidelity in the kingdom of God. We have
I THE FACT AND THE ACCOUNT OF UNFAITHFULNESS. There is no more patent fact before our eyes than that men do "go astray;" they go astray, like these Levites, from God, from truth, from wisdom, from purity, from their earlier convictions and their noble life. The frequency of the fact cannot dull our eyes to the extreme sadness of it. What sadness was there in the tone of the Master"s question, Will ye also go away?" With what profound regret do we now witness the descent or" a human soul from the heights of heavenly wisdom to the depths of disbelief or iniquity! If we are asked to account for it, we suggest three powerful temptations which prove too strong for resistance.
1. The fascinations of novelty; the love of looking at things in new lights or of treading new paths.
2. The strength of the social current; the unconscious and (often) the wholly unreasonable deference we pay to the opinions of those around us. It is difficult to row against the stream of current thought and practice; it is pleasant to go with the tide, even though we suspect it is bearing us out to the open sea of uncertainty and unbelief.
3. Concern for our temporal interests; for it often happens that a firm adherence to conviction means a painful parting, not only from friends, but from the source of "food and raiment.
II THE SUMMONS TO FIDELITY. Many things demand of us that we should be faithful even to the end. Fidelity is:
1. Obligatory. We cannot leave the service of God or of truth without breaking the most sacred bonds, without laying ourselves open to self-reproach and doing that which we shall look back upon with shame and sorrow. We owe it to those who are coming up after us especially to our own children that we turn not our back on our old principles.
2. Excellent. There is something honorable and admirable in a very high degree in a consistent and faithful life; not, of course, the unintelligent repetition of the old sounds, but the adherence, through good report and evil report, through storm and sunshine, to the vital principles we learnt at the feet of Jesus Christ. The head that has grown white with the consistent advocacy and illustration of elevating and ennobling truth does wear a glorious crown.
3. Attended with a large and a true reward. Steadfastness, as compared with vacillation or apostasy, not only commands the esteem of men, and not only enables its possessor to enjoy his own self-respect, but it secures for him the abiding favor of God. God calls such men not only to the gate or door of the sanctuary; he bids them "enter into it," and "come near to his table," to "minister unto him." For them is reserved the closer fellowship and the more honorable and essential service. In the service of Christ fidelity not only aspires to the higher and better service of the Master and of mankind below, but it looks forward to an admission within the blessed gates, and sitting down to the "table" of the Lord in the heavenly kingdom. C. (Luk_22:30)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v17 Ordinances for the Priests in the Performance of their…
Ordinances for the Priests in the Performance of their Duties
v. 17. And it shall come to pass that, when they enter in at the gates of the inner court, for the performance of the special functions pertaining to their office, they shall be clothed with linen garments, as were the priests of old, Exo 28:39; and no wool shall come upon them whiles they minister in the gates of the inner court and within, namely, in the Sanctuary proper. "Wool soon induces perspiration in the sultry East and so becomes uncleanly. "
Read full note →
v. 18. They shall have linen bonnets upon their heads, a special kind of turban, and shall have linen breeches upon their loins; they shall not gird themselves with anything that causeth sweat, literally, in sweat," so that their garments would carry the odor of perspiration.
v. 19. And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered and lay them in the holy chambers, in the vestry-cells provided for that purpose, and they shall put on other garments; and they shall not sanctify the people with their garments, by having on the peculiar priestly vestments in which they performed the service of the Sanctuary.
v. 20. Neither shall they shave their heads, which was a heathenish custom and therefore forbidden to priests of old, Lev 21:5, nor suffer their locks to grow long, Lev 10:6; they shall only poll their heads, keep their hair properly trimmed.
v. 21. Neither shall any priest drink wine when they enter into the inner court, as being typical of the sobriety of the soul, which could be expected from one who devoted his life to the Lord.
v. 22. Neither shall they take for their wives a widow, the ordinance of Lev 21:13-14 thus being extended to include not only the high priest, hut all the ordinary priests as well, nor her that is put away, namely, with the stain of guilt upon her, Lev 21:7; but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before, this being the one exception to the prohibition in the first part of the verse.
v. 23. And they shall teach My people the difference between the holy and profane and cause them to discern between the unclean and the clean. Cf Lev 10:10; Deu 33:10.
v. 24. And in controversy they shall stand in judgment, perform the office of judge in deciding controversies pertaining to the Law of God, thus extending the duties enjoined Deu 17:8; Deu 19:17; Deu 21:5; and they shall judge it according to My judgments, in all matters of difference between people of the nation; and they shall keep My laws and My statutes in all Mine assemblies, in all the festivals of the Lord, namely, by performing the duties of their office with strict regard to every detail; and they shall hallow My Sabbaths, particularly by observing the injunctions concerning the Sabbath rest.
v. 25. And they shall come at no dead person to defile themselves, namely, by touching or handling a corpse; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves. Cf Lev 21:1-3.
v. 26. And after he is cleansed, namely, after coming into contact with the body of a dead person, they shall reckon unto him seven days, this period being demanded in addition to the time of cleansing, Numbers 19.
v. 27. And in the day that he goeth into the Sanctuary, to resume the functions of his office, unto the inner court, to minister in the Sanctuary, he shall offer his sin-offering, saith the Lord God. Cf Lev 4:3.
v. 28. And it shall be unto them for an inheritance: I am their Inheritance; and ye shall give them no possession in Israel: I am their Possession. Cf Num 18:20; Deu 18:1; Deu 10:9. They were not to concern themselves with the cares of life, but be devoted entirely to the service of the Lord, as all His servants at all times will be.
v. 29. They shall eat the meat-offering and the sin-offering and the trespass-offering, in agreement with the ancient provisions of the Law, Lev 2:3; Lev 6:9-19; Lev 7:6-7; and every dedicated thing in Israel shall be theirs. Cf Lev 27:21.
v. 30. And the first of all the first-fruits of all things, which had to be dedicated to the Lord, Exo 23:19; Exo 34:26; Num 18:13; Deu 28:4, and every oblation of all, gifts offered to the Lord by heaving and waving, of every sort of your oblations, shall be the priest’s, as part of his emoluments; ye shall also give unto the priests the first of your dough, of the grain-corn, that he may cause the blessing to rest in thine house, for the blessing of God rests upon him who, in simple faith, performs the duties laid upon him.
v. 31. The priest shall not eat of anything that is dead of itself, as a result of disease, or torn, whether it be fowl or beast, for to do so defiled every man, all the more therefore the priests of Jehovah. "Only what Jehovah gives to them and His Sanctuary in offerings and dues, which, however, must never be unclean, shall accrue to them; and this, at the same time, forms the best transition to the awards which follow. " (Ewald. )
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17, 19, 20 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the house of Israel.
Read full note →
those sons of Zadok who fulfilled
"who are descendants of Zadok and fulfilled"
were wandering away from me
This is an idiom. "stopped listening and obeying me" (See: Idiom)
translationWords
Levi
priest
Zadok
fulfill
sanctuary
Israel
worship
blood
Lord Yahweh
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 On vv15, 17, 20 44:15-16 In contrast to the Levites and the people…
44:15-16 In contrast to the Levites and the people who abandoned the Lord for idols, the Levitical priests of the family of Zadok remained faithful to the Lord. Zadok was the high priest of Solomon’s day. His family’s reward was renewed access to the inner courtyard, where they were to perform the crucial sacrificial rituals nearer to the presence of God. A repeated theme in these chapters is that those who were faithful in the past would be rewarded with closer access to God and greater privilege in his presence, while those who were unfaithful would be kept at a greater distance.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.