Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 44
The EXPOSITION continued upon the Remaining Chapters of EZEKIEL. CHAP. XLIV.
Verſ. 1, 2, 3.
1. Then he brought me back the way of the gate of the outward Sanctuary, which looketh toward the Eaſt, and it was ſhut.
2. Then ſaid the Lord unto me, This gate ſhall be ſhut, it ſhall not be opened, and no man ſhall enter in by it, becauſe the Lord the God of Iſrael hath entred in by it, therefore it ſhall be ſhut.
3. It is for the Prince, the Prince he ſhall ſit in it to eat bread before the Lord, he ſhall enter in by the way of the Porch of that Gate, and ſhall go out by the way of the ſame.
THIS Chapter treats of the Prieſts, and divers Ordinances concerning them.
1. Sundry things are preſented to Ezekiel touching the Prieſts.
1. The priviledge of the High-prieſt, in the three firſt verſes.
2. A reproof of the Prieſts for their profaneſs, and neglect, from the beginning of the 4. verſ. to the 9.
3. The excluſion of ſome, and depoſing of others from the Prieſt's office, from the 9. to the 15.
4. What Prieſts God will accept of, verſ. 15, 16.
2. The Ordinances which concern the Prieſts, are laid down from the 17. verſ. to the end.
Verſ. 1. Then he brought me, &c.
The Prophet having ſeen the Altar for Burnt, Sin, and Peace-offerings, with the Ordinances thereof, is brought back to the Eaſt-gate, or Gate of the outward Sanctuary, that which ſeparated the Prieſt's Court from the peoples, or the outmoſt Gate of all. We muſt follow Chriſt, which way ſo ever he leads us, be it backward, or forward, he hath ſomething to reveal unto us which will be for our uſe.
Verſ. 1, 2. It was ſhut.
What Gate ſo ever this was, it was ſhut; and therefore ſhut, becauſe the Lord had entred in by it, and no man might, but the Prince only.
Some take Prince literally for the governour of the people, but the beſt Expoſitors take it for the High-prieſt, who was preferr'd above, and ſo Prince of all the reſt: For in this Chapter he ſpeaks of the orders of the Prieſts. This Prince, or High-prieſt, was a type of Chriſt. The High-prieſt was to be without blemiſh, anointed with holy oyle, to be covered with clean linnen, and cloathed gloriouſly; on him was a plate ingraven with holineſs to the Lord, he had the Ʋrim, and Thummim, he bare the names of the 12. Tribes of Iſrael upon his Breaſt, and Shoulders; as appears, Levit. 22.13 Exod. 29.7. Exod. 28.2. & 42.36. & 30.9. So Chriſt, our High-prieſt was without blemiſh, Heb. 7.26. Anointed with the Spirit, Iſa. 61.1. He was holy, glorious, yea, Holineſs altogether, Luk. 1.35. Mark. 1.24. He had all perfection, Col, 1.19. Chap. 2.3. He bears all Iſrael in his Breaſt, and on his Shoulders, Iſa. 40.11. Heb. 7.25.
What is meant by the Gate ſhut, is neceſſary to inquire. It was not the Womb of the Virgin which was ſhut up after the birth of Chriſt, as Popiſh Interpreters expound it. Some of the Antients make it to be Heavenly myſteries, which none know: but … the Father, and the Son: Some make it the Scripture, or Book ſealed with ſeven ſeals, Rev. 5.1. which none could open but Chriſt. This Gate ſhut, rather notes the Gate or Entrance into heaven, which Adam by his fall had ſhut, ſo that no man whatſoever being ſinful could open it, or enter; onelyonly Jeſus Chriſt our High-prieſt hath opened it, and entred, Heb. 4.14. We have a great High-prieſt, who is paſſed into the heavens: He hath broken all the bars, locks, and bolts, which kept it ſhut, and hath opened the ſame; ſo that now ſinners may have acceſs to God. The High-prieſt once in a year entred into the Moſt Holy place, the door opened to none but him; this typified Chriſt's opening of heaven, and entrance in thither, as is clearly expreſt, Heb. 9 7, 8, 11, 12, 24. The Tabernacle, and Temple, were repreſentations of heaven, and ſo was this Viſion of Ezekiel; and as the Gate here was ſhut, ſo was the Gate of heaven, till the Lord Chriſt, the Arch-biſhop of our ſouls, opened the ſame, and entred. No man hath aſcended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven, Job. 3.13. No man ever by his own virtue, or power, aſcended up to heaven, but Chriſt; Henoch, and Elijah, neither aſcended, nor entred by their own ſtrength, grace, or goodneſs. Chriſt's merits were the Key which opened heaven for them, and others. Chriſt is the door, and the way, and no man comes to the father, but by him, Job. 14.6. It's by Chriſt alone, that we come to the knowledge, and fruition of the Father; he reveals him, and his myſteries, and brings us unto the injoyment of him.
Queſt. If Chriſt have entred in by this Gate, why is it ſtill ſhut, why ſtands it not open? for verſ. 2. It's ſaid This Gate ſhall be ſhut, it ſhall not be opened, and no man ſhall enter in by it: and why? becauſe, the God of Iſrael hath entred in by it; therefore it ſhall be ſhut.
Anſw. 1. It is ſhut In Principis dignitatem, for the honour of the Prince: Great perſons, and Princes have their Gates ſhut, all muſt not come at, and ſee them; it was an honour to the Spouſe, that ſhe was A Garden incloſed, a Spring ſhut up, a Fountain ſealed, Cant. 4.12.
2. In Principis uſum, that he might go in, and out, at his pleaſure; that he might let in, and keep out, whom he pleaſed; the wiſe Virgins were let in by the Bridgroom, but the fooliſh were kept out, for the door was ſhut, Mat. 25.10, 11. In the New Jeruſalem, no unclean thing could enter, though the Gates ſtood open: and out of heaven no clean thing ſhall be kept, though the Gate be ſhut. Chriſt hath the key to open it for Saints: He opened it for Stephen, Act. 7.56. Behold! I ſee heaven opened, and the Son of Man ſtanding at the right-hand of God. He opened it for Peter, Act. 10.11.
3 It may be ſaid to be ſhut, in regard of Chriſt's long continuance there before his return: It's ſaid verſ. 3. He ſhall enter by the way of the Porch of the Gate, and ſhall go out by the way of the ſame. Chriſt will come again, he is entred into heaven, and there he will, and muſt abide, till the time of restitution of all things. Act. 3.21. Act. 1.11. Heb. 9.28.
Chriſt who entred by this Gate, was not onelyonly Man, but God: he was the Lord God of Iſrael, Jehovah, that he might open heaven for ſinners; and man, that he might enter himſelf.
This Gate was for the Prince, that he might ſit in it to eat bread before the Lord. Aaron the High-prieſt, was to eat ſacred fleſh, and bread, in the door of the Tabernacle, Levit. 8.31. Exod. 29.32. This ſitting, and eating bread there, and that before the Lord, leads us to a double conſideration of Chriſt.
1. His ſitting in heaven at the right-hand of Majeſty, Heb. 1.3. Having finiſhed the work was given him to do, he aſcended oh high, and had the greateſt glory; he ſat at God's own right-hand in heavenly places, far above all principalities, and powers, and might, and dominion, and every thing that is named, not onelyonly in this world, but alſo in that which is to come, Epheſ. 1.20, 21.
2. His communion with, and happineſs in the Lord; which is held forth in his eating bread before the Lord. The communion, and happineſs the Saints have with, and in Chriſt, is ſet out by eating, and drinking, Luk. 22.29, 30. I appoint unto you a kingdome, as my Father hath appointed unto me, that ye may eat, and drink at my Table, and ſit on Thrones, &c. ſo Mat. 26.29. That is, that ye may have ſweet communion with me, and be happy in the fruition of me, as I am in the fruition of my Father, and communion with him.
Verſ. 4, 5, 6, 7, 8,
4. Then brought he we the way of the North gate before the houſe, and I looked, and behold, the glory of the Lord filled the houſe of the Lord, and I fell upon my face.
5. And the Lord ſaid unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears, all that I ſhall ſay unto thee, concerning all the Ordinances of the houſe of the Lord, and all the Laws thereof; and mark well the entring in of the houſe, with every going forth of the Sanctuary.
6. And thou ſhalt ſay to the rebellious, even to the houſe of Iſrael. Thus ſaith the Lord God, O ye houſe of Iſrael; Let it ſuffice you of all your abominations.
7. In that ye have brought into my Sanctuary, ſtrangers uncircumciſed in heart, and uncircumciſed in fleſh, to be in my Sanctuary to pollute it; even my houſe, when ye offer my bread, the fat, and the bloud, and they have broken my covenant, becauſe of all your abomination.
8. And ye have not kept the charge of my holy things: but ye have ſet keepers of my charge in my Sanctuary for your ſelves.
BEfore, the reproof of the Prieſts, the 2d. thing conſiderable in the Chapter: Here, be 3. things to be minded concerning Ezekiel.
1. His ſight of glory.
2. The effects of that ſight.
3. The command laid upon him.
1. For the ſight of Glory, being brought to the North-gate, he ſaw the glory of the Lord fill'd the houſe; that was ſome viſible ſight of his glorious preſence: touching this, was ſpoken in the 43. Chap. verſ. 5.
The effect was, He fell upon his face, as before; the ſight of glory humbles, and prepares to receive the commands of the Lord. When the glory, and M…jeſty of God is ſeen, and apprehended, the heart is ſtricken with awe, and reverence of God; and the party ſo affected, is humbled before God, and ſo made fit for impreſſion of Divine commands: As here it follows.
Verſ. 5. And the Lord ſaid unto me, Son of man, mark well, and behold, &c.
In the 40. Chap. verſ. 4. we had the ſubſtance of this verſe, and partly the very words. Here God requires the inward, and outward parts, the heart, and ſenſes. Thoſe words, Mark well, are in the Hebrew, Set thine heart: ſo that the heart, the ears, and eyes, are to be attentive, and incentive, on what God commands. The heart muſt not wander, the ear be heavy, nor the eye rove, when God ſpeaks, and Temple-work is in hand. The holy God, and holy things, are exactly to be obſerved, and heeded by all; but, eſpecially by thoſe are officers in his houſe, as Ezekiel was; they muſt attend to all the Ordinances, and Laws of God's houſe; for they muſt make them known to others, and walk by them themſelves; they muſt know how to behave themſelves in the houſe of God, and te…ch others ſo to do. Eſpecially, they muſt mark well, the en…ing of the houſe; that is, they muſt be careful who they admit to be in it, and to partake of the Ordinances of it, leſt both it, and they be defiled; they muſt mark every going forth of the Sanctuary, ſo that none go out at the ſame door they entr…d; that they go forwards, not backwards, that they leave not the houſe of God, but be looked after.
Verſ. 6. And thou ſhalt ſay to the rebellious, even to the houſe, &c.
Ezekiel being prepared, muſt go, and execute the command of God; which was to reprove the houſe of Iſrael, and chiefly the Prieſts. The ſins they are reproved of, be
1. Rebellion.
2. Abominations.
3. Bringing in unworthy perſons into the Sanctuary, to pollute it.
4. Their ſinful Sacrificing.
5. Breaking of Covenant.
6. Neglecting of their charge, and committing the ſame to others.
Of the Rebellious houſe of Iſrael, and their abominations, formerly hath been ſpoken. It's ſaid here verſ 6. Let it ſuffice you of all their abominations; that is, they are not few, or leight; but many, and grievous: And it's time now, that ye ſhould be aſham'd of, and humbled for them, and turn to the Lord from them. Him have you provoked bitterly by them, and he hath made you ſuffer long, and ſharply for them. O ſin no more, ceaſe from idolatries, and unjuſt practiſes; let what is paſt ſuffice: So Peter 1. Epiſt. 4. Chap. 3. verſ. ſaith, The time paſt of our life may ſuffice us to have wrought the will of the Gentiles.
The 3. ſin, was the introduction of ſtrangers into the Sanctuary, and they were men uncircumciſed in heart, and in fleſh. The Gentiles were not circumciſed in fleſh, they ought not to have entred into the Sanctuary, Lament. 1.10. Paul was accuſed for bringing Greeks into the Temple, Act. 21.28. The Heathen might come into the outward Court, or prophane place, as Ezekiel ſtyles it, Chap 42.20. But into the Temple they might not come, it was a polluting of it. Sanctius thinks, the Prieſts receiv'd Sacrifices, and Oblations from the hands of the Heathen, which they offered to God in the Temple, which was contrary to the Law, Levit. 22.25. The Jews were circumciſed in fleſh, but many of them were uncircumciſed in heart; they were without faith, they followed their own luſts, and imitated the Heathens. Such Prieſts were admitted into the Sanctuary, as were profane. The Prieſts, ſaith God, have violated my law, and have profaned mine holy things, they have put no difference between the holy, and profane, Ezek, 22.26. Elies ſons were wicked, even ſons of Belial, 1 Sam. 2.12. Ʋrijah the Prieſt made an Altar like that of Damaſcus, and ſacrificed on that, according to the command of the King, 2 King. 16.11, 12, 13, 14, 15, 16 but contrary to the command of God. Such ſhould not have had any place in the houſe of God, becauſe they were abomination unto him; they polluted the Sanctuary, and Sacrifice, by taking the bread, fat, and blood to themſelves, which was againſt the Law, Levit. 39.10, 11, 14, 15, 16, 17. Chap. 21.8. or by offering them with defiled hands, and hearts; they alſo broke the Covenant, that is, the Laws which God had given them, concerning the way, and manner of ſacrificing; they kept not, but violated the ſame; their own wills were ſet up, and God's Laws laid aſide.
The laſt ſin, is their neglect of their charge, verſ. 8. Ye have not kept the charge of my holy things. All things belonging to the Tabernacle, and Temple, were holy; and the charge of ſuch things was committed to the Prieſts, and Levites, 1. Chron. 9.27, 28, 29, 39, 31, 32. & 1 Chron 23. 28, 29 30, 31, 32. and they ought to have had ſpecial care of them themſelves, but they have ſuffered ſtrangers, and uncircumciſed ones to be in the Sanctuary, to meddle with the holy veſſels, and to offer Sacrifice, and this they did for their own eaſe, and ends, not for God's glory; for they did the ſame of their own heads, contrary to the rules, and laws of the Sanctuary; which, by ſo doing, they made no better then a den of thieves, or wild beaſts; which place was onelyonly for whom, and what, God himſelf appointed, and ſo for his honour, and glory alone.
Obſerve hence,
That thoſe have the charge of holy things, ought to be exact, ohſerving the order, and rules God hath given, and not to deviate from them, doing any thing of their own heads.
Theſe men did not keep the charge of the holy things, they ſhould have obſerv'd the laws of God's houſe, which they neglected; themſelves ſhould have done all things according to Divine order, they ſet others about the work. God's work muſt be done by thoſe he appoints, and in the manner he preſcribes. Jeh…iadah obſerv'd what was written in the law of Moſes, and appointed offices, and officers in the houſe of God acordingly; he durſt not vary from what God had given out by Moſes, 2 Chron. 23.18, 19. Timothy was charged to keep the command given him by Paul concerning the houſe of God, and the holy things thereof, without ſpot, un-rebukeable▪ until the appearing of our Lord Jeſus, 1 Tim. 6.13, 14. He might not ſpot the ſame with his inventions, additions, or detraction. It's great preſumption in men, to take upon them to alter what the infinite wiſe God hath preſcribed; as if they were wiſer then God, and knew what were fitter for his worſhip, and ſervice, then himſelf: Men in ſo doing, do equalize their will-worſhip, to his Divine worſhip; they ſet their Poſts by his, Ezek. 43.8. But this provokes, and makes way for judgement; when Nadab, and Abihu brought ſtrange fire, ſuch as God commanded not; Kitchen-fire, not Altar-fire; their own fire, not God's fire: though it were for nature the ſame, and would have done what the other did; yet, becauſe it was not the appointed fire, God was wroth, and ſent out fire which devoured them, Levit. 10.12. When they carted the Ark (which ſhould have been carried upon the Levites ſhoulders, Num. 4.15.) and Ʋzzah without warrant from God, ſtaid it up with his hand, did not the Lords anger kindle to ſuch an heighth, that he ſmote him dead, 2 Sam 6.6, 7. David acknowledged this evil, 1 Chron. 15.23. ſaying, The Lord our God, made a breach upon us, for that we ſought him not after the due order. Men may ſeek God, and yet if they ſeek him not in a due order, even that order he hath preſcribed, they may be far from mercy, and near unto judgment.
Verſ. 9, 10, 11, 12, 13, 14.
9. Thus ſaith the Lord God, No ſtranger uncircumciſed in heart, nor uncircumciſed in fleſh, ſhall enter into my ſanctuary, of any ſtranger that is among the children of Iſrael.
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.
11. Yet they ſhall be miniſters in my Sanctuary, having charge at the Gates of the houſe, and miniſtring to the houſe; they ſhall ſlay the Burnt-offerings, and the Sacrifices for the people, and they ſhall ſtand before them to miniſter unto them:
12. Becauſe, they miniſtred unto them before their idols, and cauſed the houſe of Iſrael to fall into iniquity: therefore have I lift up mine hand againſt them, ſaith Lord God, and they ſhall bear their iniquity.
13. And 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: but they ſhall bear their ſhame, and their abominations which they have committed.
14. But I will make them keepers of the charge of the houſe, for all the ſervice thereof, and for all that ſhall be done therein.
IN the 9. verſ. ſtrangers are excluded from the Sanctuary, and the ſervice of it. In the reſt of the verſes thoſe had abuſed the Prieſtly office are depoſed from it, yet admitted into inferior ſervices.
In Deuteronomy there was a law which prohibited the Ammonites, and Moabites from entring into the houſe of God, which was grounded upon ſpecial reaſons, Deut. 23.3, 4. But here s a general law, prohibiting all ſtrangers whatſoever to enter into the Sanctuary, and bear office there; none ungodly, uncircumciſed in heart, or fleſh would he have to enter, or miniſter unto him. And not onelyonly ſo, but the Levites themſelves which were corrupted, muſt be put from their offices. Many of the Prieſts after the ten Tribes revolted, ſet up Calves, and Idolatrized; complyed much with them, and the ſinful practiſes of the Times, and were defil'd with the pollutions of them; and ſo went far from God, and his pure ways, hearkening to the commands of wicked Kings, 2 Kings 16.11. therefore they muſt be thruſt from the dignity of Prieſt-hood, into the covert ſervice of the Sanctuary, they muſt bear their iniquity, the puniſhment of their ſins, viz. loſs of their places; they muſt no longer miniſter unto God, be Sacerdotes Dei, but Ministri populi; they muſt be Porters of the Gates, Slayers of the Sacrifices, and Keepers of the Utenſils belonged unto the Sanctuary. Theſe were inferior, and mean offices. Their departing from God's ways, their drawing the people to ſin, and offending the Church, made God ſwear againſt them, (for ſo that expreſſion, I lift up my hand againſt them, is to be underſtood,) lay ſhame upon them, and cauſe them to ſerve in the baſeſt ſevices; wherein mercy appeared alſo, in that he did not abſolutely reject them. Thoſe ſin through infirmity, and repent, do find mercy.
Verſ. 15, 16.
15. But the Prieſts, the Levites, the ſons of Zadock, 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 bloud, ſaith the Lord God.
16. They ſhall enter into my Sanctuary, and they ſhall come near to my Table to miniſter unto me, and they ſhall keep my charge.
THE other Prieſts being ſaid aſide from all Prieſtly performances, for their Apoſtaſie from God, and for their pollutions; here it's declar'd what Prieſts God would accept of, viz. The ſons of Zadock, who was the firſt High-prieſt in Solomon's Temple, whoſe poſterity was faithful, and conſtant, in evil, and Apoſtatizing times. When the ten Tribes went a whoring from God, and many Prieſts, the ſons of Iſhamar were led aſide, by the commands of Ahaz, and Manaſſeh. Theſe kept the charge of the Sanctuary, and would not for fear, flattery, or favour, depart from the laws, and rites of God's houſe; theſe were the men muſt come near to God, and miniſter unto him in the Sanctuary.
Come near to my Table.
By Table is meant the Altar, Ezek. 41.22. The Altar of wood is ſaid to be the Table before the Lord, and not onelyonly the Altar for Incenſe was God's Table, but that alſo which was for Burnt-offerings, Mal. 1.7, 12. that was a Table for God's bread, and meat.
Firſt, Obſerve,
The Lord takes notice of thoſe ſerve in his houſe, who are falſe, and who are faithful, in corrupt and apoſtatizing times.
The ſons of Zadock, they kept the charge of my Sanctuary, when the children of Iſrael went aſtray from me. Thoſe forſoke me followed Jeroboam, and the Calves; but the others would not leave my houſe, my ſervice, they kept their ſtations, and were conſtant. This was their honour, that they were ſtedfaſt in the way, and work of the Lord; and it was a blot, and reproach to them that fell off: for Lord brands them to be Revolters, Hoſ. 5.1, 2.
Secondly, Obſerve,
God takes pleaſure in, and honours thoſe are faithful, and conſtant in his ſervice.
The ſons of Zadock were ſuch, and God ſaith of them They ſhall enter into my Sanctuary, they ſhall come near unto me, they ſhall ſtand before me, they ſhall miniſter to me at my Table, they ſhall keep my charge. By theſe expreſſions they are much honour'd, and God's pleaſure in them much manifeſted: Thoſe Prieſts, Prophets, Miniſters, who are back-ſliders, revolters, Apoſtates, are a diſhonour to God, and burden to his Spirit. Of ſuch, though they repented, it's ſaid v 13. 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 thing, in the Moſt Holy place: but they ſhall bear their ſhame, and their abominations, which they have conmitted. God will neither honour them, nor have any pleaſure in them; he honours, and takes pleaſure in thoſe have been true to him, and faithful.
Verſ. 17, 18, 19, 20, 21, 22.
17. And it ſhall come to paſs, that when they enter in at the Gates of the inner Court, they ſhall be cloathed with linnen garments, and no wool ſhall come upon them, whilſt they miniſter in the Gates of the inner Court, and within.
18. They ſhall have linnen bonnets upon their heads, and ſhall have linnen breeches upon their loyns: they ſhall not gird themſelves with any thing that cauſeth ſweat.
19. And when they go forth into the outer Court, even into the outer Court to the people, they ſhall put off their garments, wherein they miniſtred, and lay them in the Holy Chambers; and they ſhall put on other garments, and they ſhall not ſanctifie the people with their garments:
20. Neither ſhall they ſhave their heads, nor ſuffer their locks to grow long, they ſhall onelyonly poll their heads.
21. Neither ſhall any Prieſt drink wine, when they enter into the inner Court.
22. Neither ſhall they take for their wives a widow, or her that is put away: but they ſhall take maidens of the ſeed of the houſe of Iſrael, or a widow that had a Prieſt before.
HEre, and in the following verſes, are certain rules, and inſtructions given forth for the Prieſts: and the firſt is Concerning their Veſtures, and attire: When the ſons of Zadock come to miniſter unto the Lord, they muſt be cloathed all in linnen, no woollen garments muſt be upon them, as it was in Moſes days, Exod. 28 42, 43. Exod. 39.27, 28, 29. Levit. 16.4. They had linnen bonnets, linnen breeches, linnen girdles, and linnen coats; woollen was not permitted them, becauſe, Quod l…neum eſt minus purum eſt, quàm quod lineum: And as thoſe linnen garments which Aaron, and his ſons had, noted out the purity, and innocency of Chriſt; ſo theſe the ſons of Zadock had, noted out the purity, and innocency of the Miniſters under Chriſt, and the Goſpel. The twenty four Elders were cloathed in white rayment, Rev. 4.4. And thoſe ſerved the Lord in his Temple, were arayed with white robes, Rev. 7.13, 15. The Miniſters of Chriſt ought to be holy, chaſt, unblameable, and patterns of virtue unto others, 1 Tim. 4.12. 2 Tim. 2.22. Tit. 1.7, 8. When they ſavour the things of the fleſh, they are brutiſh, and have on woollen garments, which ſhould not be. They are to avoid all things may make them infamous, and to hear ill; Sweat is an unſavory thing, they muſt not wear any thing cauſeth that, ſignifying they muſt do nothing may juſtly cauſe an ill ſavour. Their loyns muſt be girt with ſincerity, and their converſations ſuch as may be in offenſive before God, and men.
Of putting off their garments, and putting on others, when they go out from their miniſtration, wss ſpoken, Chap. 42.14. And they ſhall not ſanctifie the people in their garments. Common things were made holy, by the touching of holy things, according to the Law, Exod 29.37. The Prieſt's therefore put them off, leſt going out in them, the people might touch them, and ſo being ſanctified, be neceſſitated to leave their callings, Vid. Diodate. OEcolampad. ſaith, Sanctificare hoc loco eſt velle haberi ſanctum: And ſo the Prieſts were not to go forth in their garments, that the people might eſteem them holy. The Chalde is, Non commiſcebuntur cum populo, They ſhall not mingle with the people, being in thoſe holy garments, and ſo profane them. Pintus hath it to good purpoſe, thus, Non exibunt in veſtibus ſacerdotalibus ad benedicendum populo; They ſhall not go out in their Prieſtly garments to bleſs the people, but do it in their common garments. They muſt be in another frame of ſpirit in their approaches to God, than in common dealings with the people.
The 2. Rule given them, is concerning their heads, They muſt not ſhave them nor wear long locks, but poll their heads▪ Ths Heathens uſed to ſhave their heads, eſpecially their idolatrous Prieſts; and God would not have thoſe miniſtred unto him, to conform unto idolaters. His muſt not ſhave their hair, then it would be too ſhort; nor nouriſh it, then it would be too long; but poll the ſame, keep a medium between both. The Miniſters of Chriſt muſt not ſhave their heads, leſt they ſhouid ſymbolize with Anti-chriſtian Monks, and Friars; nor wear it long, which is the garb of luxurious, barbarous, and military men; they muſt neither neglect their hair, nor be effeminate, in the length, powdering, or curling of the ſame; but have ſuch a care of that, and their habit, as becomes the Goſpel, and the ſervants of Chriſt.
A 3. Rule is, the prohibition of Wine: nor ſimply, but when they enter into the inner Court. This was a law laid upon Aaron, and his ſons, Levit. 10.9. Do not drink wine, nor ſtrong drink, thou nor thy ſons with thee, when ye go into the Tabernacle of the Congregation, leſt ye die: It ſhall be a ſtatute for ever, throughout y…ur generations. Notwithſtanding this law, the Prieſts, and Prophets were faulty, and complaint is made, Iſa 28.7. The Prieſts and theProphets have erred through ſtrong drink, they are ſwallowed up of wine; they are out of the way through ſtrong drink, they erre in viſion, they ſtumble in judgement. The Jewiſh Prieſts were abſolutely forbidden wine, it's conceiv'd, leſt it ſhould cauſe them to ſpeak, or do undecently in their miniſtrations; but wine is not wholly prohibited to the Miniſters of the Goſpel, Paul bids Timothy drink wine, 1 Tim. 5.23. Here temperance, and ſobriety are commanded, and commended unto the Miniſters of Chriſt, they muſt not be men given to wine, Titus 1.7. but ſober, verſ. 8.
A 4. Rule is, touching their marriage; they are not forbidden to marry, but are caution'd about the ſame, and ſhew'd who they muſt not marry, not a widow, or one d… vorced: And Moſes mentions two more, Levit. 21.14. a profane one, and a harlot, which they might not take; a Virgin or a Prieſt's widow they might, and theſe muſt be of the ſeed of the houſe of Iſrael. Strange virgins, or ſtrange widows, they might not joyn themſelves unto. The ſcope of the words is, that they ſhould marry them were modeſt, chaſt, pious, ſober, and well educated, that ſo they might be a comfort, a…d an honour to their husbands in that office. The Preiſts were Types of Chriſt, and the Miniſters of the Goſpel are in Chriſt's ſtead unto the people; and marriage repreſents the myſtical union and marriage between Chriſt and his Church; therefore of all men they ſhould ſee to it what wives they take, even ſuch as will be ſubject in all things, as the Church is unto Chriſt, Epheſ. 5.24. and ſo mind others of their duty.
Verſ. 23, 24, 25, 26, 27.
23. And they ſhall teach the people the difference between the holy, and profane, and cauſe men to d ſcern between the unclean, and the clean.
24. And in controverſie they ſhall ſtand in judgement, and they ſhall judge it according to my judgement: and they ſhall keep my laws, and my ſtatutes in all mine aſſemblies, and they ſhall hallow my ſabbaths.
25. And they ſhall come at no dead perſon to defile themſelves: but for father or mother, or for ſon or for daughter, for brother or for ſiſter that hath had no husband, they may defile themſelves.
26. And after he is cleanſed, they ſhall reckon unto him ſeven days.
27. And in the day that he goeth into the Sanctuary, unto the inner Court to miniſter in the Sanctuary, he ſhall offer his Sin-offering, ſaith the Lord God.
MOre Rules are preſcribed here, for the Prieſts of this new Temple.
The 1. is, that they, putting difference in things, and perſons; between the holy, and profane; the clean, and the unclean, ſhould teach the people the ſame. This was the Prieſt's duty of old, Levit. 10.10, 11. And becauſe it was neglected, God complains of the Prieſts, Ezek. 22.26. They have violated my law, they have profaned my holy things: they have put no difference between the holy, and profane, neither have they ſhewed (that is, to the people) difference between the clean, and the unclean. But now it ſhould be otherwiſe, the Miniſters of the Goſpel ſhould teach the people ſound, and diſcriminating doctrine, ſo that they ſhould know truth from error; men ſound in the faith from ſuch as were corrupt, and heretical. Paul taught Timothy to diſcern between men having a form of godlineſs, and the power of it, 2 Tim. 3.2, 3, 4, 5, 6, 7, 8. And Titus he taught to diſtinguiſh of perſons, Chap. 1.10, 11, 12, 13, 14, 15, 16. And John put difference between the clean, and the unclean, Rev. 21.27. And Chriſt taught his Apoſtles, and in them all others, that holy things must not be given unto dogs, Mat. 7.6.
The 2. Rule is, about Controverſies, and what they are to do therein: When controverſies ariſe, they are to hear, judge, and determine them by the law of God. verſ. 24. In controverſies they ſhall ſtand in judgement, and ſhall judge according to my judgements; not according to their own wills, deſires of others, or laws of men, but as God's laws direct, and command. Chriſtians ſhould bring their differences to theis Miniſters, and Church-officers, that they may make, and maintain peace between them, judging, and determining their controverſies according to the Word of God. Paul blamed the Corinthians, that brother went to law with brother, and that before unbelievers, and brought not their caſes unto the Church, 1. Cor. 6.6. Eccleſiaſtical differences onght to be decided by Eccleſiaſtical perſons, and other differences too, Deut. 17.8, 9, 10, 11.
The 3. Rule, is about the ſolemn aſſemblies, and Sabbaths, they ſhall keep my laws and my ſtatutes in all mine aſſemblies, and they ſhall hallow my Sabbaths. God would not allow the Prieſts, though never ſo knowing, or holy, to do ought of their own heads in his worſhip: as they might not preſcribe worſhip it ſelf, ſo they might not alter it, nor the laws, rites, or manner of performing the ſame. Religion, and worſhip are ſuch ſacred things, that nothing humane muſt be intermingled with them, all things therein muſt be done according to the mind of God exactly, they ſhall keep my laws, and ſtatutes. This the Miniſters of Chriſt are to do themſelves, and to teach others to do the ſame; they are to ſanctifie the Sabbaths, and to ſee others do ſo too: Sanctè obſervabunt, & obſervari curabunt, ſaith Sa upon the place.
A 4. Rule is, direction about their dead kindred, whom they might bury, and mourn for, viz. Father or mother, ſon or daughter, brother or ſiſter, a virgin. To theſe ſix they were limited, and forbidden to be at the funerals of all others: Ne quid ex mortuis contrahant, quod aliis faſtidio futurum ſit. For thoſe of their conſanguinity they might mourn: God would not have them unnatural; yet in their mourning they might not be immoderate, nor disfigure themſelves by baldneſs, ſhaving their beards, or cutting their fleſh, Levit. 21.5. They muſt be patterns of patience unto others, and quietly ſubmit unto the hand of God, in pulling away their near relations; and becauſe it's hard in ſuch caſes to keep within bounds, and not tranſgreſs; therefore they were to offer a Sin-offering before they came to publique adminiſtrations, ſhewing that ſingular purity is required in the Miniſters who are to draw near unto God.
Verſ. 26. After he is clenſed, &c.
The Lord indulged them ſo far that they might defile themſelves, verſ. 25. that is, touch and mourn for their near kinred, but after this they muſt cleanſe themſelves according to law, Num. 19, 11, 12, 13. And Num. 6.9, 10, 11. they were to be holy, eſpecially when they came to miniſter before the Lord.
Verſ. 27. He ſhall offer a Sin-offering.
When we have indulgence from God in any thing, eſpecially in matter of our affections we are apt to exceed our bounds, therefore here the Lord provides a remedy.
Verſ. 28, 29, 30, 31.
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.
29. They ſhall eat the Meat-offering, and the Sin-offering, and the Treſpaſs-offering, and every dedicate thing in Iſrael ſhall be theirs.
30. And the firſt of all the first fruits of all things, and every oblation of all of every ſort of your oblations ſhall be the Prieſts: ye ſhall alſo give unto the Prieſt the firſt fruit of the dough, that he may cauſe the bleſsing to reſt in thine houſe.
31. The Prieſts ſhall not eat of any thing that is dead of it ſelf, or torn, whether it be foul, or beaſt.
THe Prieſts, and Levites were to have no inheritances in the land of Canaan, Num. 18.20. Deut. 10.9. & 18.2. God was their inheritance, and provided for them, he gave them the ſacrifices which were due to himſelf, Joſh. 13.14. OnelyOnly unto the Tribe of Levi he gave no inheritance: The Sacrifices of the Lord God of Iſrael made by fire are their inheritance. And ſo here God was the inheritance of the Prieſts of this new Temple, and gave them the offerings due unto him, and all the dedicate things; yea, he ordered that the first fruit of all the firſt fruits of all things, and all the oblations ſhould be the Priests, and the firſt of their very dough, hereby pre-ſignifying that the Miniſters of the Goſpel ought to be maintain'd by the people they preach unto. It's a Divine Ordinance, that one of their eſtates, and means, the Miniſters ſhould be provided for. See Mat. 10.10, 11. Luk. 10.7, 8. Gal. 6.6. 1 Cor. 9.13, 14. 2 Cor. 11.8.
Here is a ſpecial reaſon given, why they ſhould be maintained, and that comfortably; it's in the 30. verſ. That he may cauſe the bleſſing to reſt in thine houſe. Junius reads it, Ʋt ſtatuam, And Piſcator, Ʋt collocem; that I may appoint, or ſettle a bleſſing in their houſe. Where the faithful Miniſters of Chriſt are well provided for by the people, there God ſingles out bleſſings for their families, and cauſes them to reſt there. Prov. 3.9, 10. Honour the Lord with thy ſubſtance, and with the firſt fruits of all thine increaſe: So ſhall thy barns be fill'd with plenty, and thy preſſes ſhall burſt with new wine, ſo Mal. 3.10. God had bl…ſſings for them under the law, who were forward to uphold his worſhip, and maintain his ſervants; and ſo he hath for thoſe in theſe Goſpel-times, who do the like, 2 Cor. 9.6. He that ſoweth ſparingly ſhall reap ſparingly, and he that ſoweth bountifully, ſhall reap bountifully.
For the laſt verſe which forbids the Prieſts to eat fouls, or beaſts which dyed of themſelves, or were torn by others; The ſame was prohibited the people alſo, Exod. 22.31. Levit. 17.15. Deu.t 14.21. God would have both Prieſts, and people holy, and not defile themſelves with ſuch meats. And here it may preſent unto us the care Miniſters ſhould have of what they eat. Though all creatures be good, and lawful to eat, yet all are not wholeſome, and expedient for them who are imployed in ſacred things to feed upon. Or thus, they are to be hoſpital, and ſhould not provide of the worſt to intertain the people of God. Such creatures dyed of themſelves, are torn by dogs, beaſts, or vermim, what ever is unſightly, unwholeſome, or unſavory, ſhould not be at their Tables, or diſtributed at their doors.
Or thus, this not eating ſuch things may note ſanctification in the Prieſts: they were not to be covetous, or cruel, but to be unblameable, abſtaining from evil, and the appearances thereof.