Albert Barnes Commentary Ezekiel 44

Outward sanctuary - The court of the priests, as distinguished from the temple itself. This gate was reserved for the prince, to whom it was opened on certain days. Only a prince of the house of David might sit down in the priests’ court .

The Lord has entered in - See Ezekiel 43:2.

The prince – Foretold under the name of David (Ezekiel 34:24). The rabbis understood this to be the Messiah.

To eat bread – See (Leviticus 2:3) and (Leviticus 24:9). According to the old Law, these feasts belonged only to the priests; none of the rest of the congregation, not even the king, might partake of them.

The new system gives to the “prince” a privilege which he did not previously possess. As the representative of the Messiah, the prince now stands in a higher position than the kings of old. “To eat bread” may also include participation in the animals sacrificed, portions of which were reserved for those of the people who offered them.

Admonition to the ministering priests, grounded upon former neglect.

On Ezekiel 44:4: The north gate before the house – This refers to the north gate of the inner court. God expostulates with His people in the place of their former idolatries (Ezekiel 8:3).

On Ezekiel 44:5: Mark well – The careful arrangements made were all intended to keep the temple and its surroundings from profanation. Hence, attention to these particulars is enjoined.

On Ezekiel 44:7: Strangers – This refers especially to the sin of unauthorized and unfaithful priests ministering in the services of the temple. Compare with the marginal references.

On Ezekiel 44:8: Mine holy things – This refers to the altar, its sacrifices, the sacred utensils, and similar items.

For yourselves – This means according to your own pleasure, not My ordinances (Numbers 16:40).

On Ezekiel 44:10: The Levites as a body had remained true to the temple service at Jerusalem (2 Chronicles 11:13); but individuals among them deserted to Israel, probably from the first (see the marginal references), just as in later years some went over to the worship of the Samaritans on Mount Gerizim. These apostate Levites shall bear their iniquities; they shall not be restored to their former rank and privileges.

On Ezekiel 44:11: Ministers – According to the new system, the Levites, as a body, were to receive their portion in the oblation (Ezekiel 45:5). The only way the Levites mentioned in Ezekiel 44:10 could live at all was as part of the whole body, to which they were therefore reunited, but in the lowest grade.

It is remarkable that the number of Levites who returned after the captivity was very small, not exceeding 400, of whom only 74 were priests’ assistants (Ezra 2:40–42). The gap in their number was filled by 220 Nethinim (“given” ones), probably originally strangers and captives, who, although employed in the temple services, were held by the Jews in the lowest repute.

On Ezekiel 44:12: Lifted up mine hand – That is, The Lord swore (Ezekiel 20:5), that they should bear their iniquities.

Regulations regarding the priests’ services (Ezekiel 44:18). The garments of the priests are defined, and various rules prescribed in the Law are repeated with some additions to indicate additional care to avoid uncleanness.

The material of which the four vestments of the ordinary priest were made was “linen,” or, more accurately, “byssus,” the cotton fabric of Egypt. The two special qualities of the byssus—white and shining—are characteristic, and part of the symbolic meaning depended on them .

They shall not sanctify the people (Ezekiel 44:19)—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 (Exodus 29:37; Exodus 30:29). The priests wore the distinctive dress only while performing strictly sacrificial services in the temple.

The holy chambers; see Ezekiel 42:1 and following.

Restrictions and exceptions (Ezekiel 44:22) were intended to mark the holiness of the office of a priest. These imposed on him additional obligations to purity (compare the marginal reference) and communicated this holiness in some degree to his wife.

In the Christian Church, all members are “priests” (1 Peter 2:5; Revelation 1:6; Revelation 20:6).

Hence, the directions for maintaining the holiness of the “priesthood” in the new order represent the necessity for holiness in all Christians. The exclusion of the uncircumcised in heart and in flesh is equivalent to the exclusion of all that defileth from the New Jerusalem (Revelation 21:27).

In Herod’s Temple, there was a council of priests whose special duty it was to regulate everything connected with the sanctuary (Ezekiel 44:24). They did not ordinarily busy themselves with criminal questions, although they took a leading part in the condemnation of Jesus (Mark 15:1).

It shall be unto them (Ezekiel 44:28)—the remains of the sacrifices were a chief source of the priests’ support.

Since the burnt offerings were entirely consumed, the priests received the skins, which yielded a considerable revenue. Meat offerings and drink offerings belonged entirely to them.

Sin offerings and trespass offerings, except in particular cases, also belonged to the priests and were eaten in the temple. Of the peace offerings, a portion dedicated to the Lord by waving was left for the priests, and the rest was 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 Ezekiel 46:21-24) were provided to prepare these public meals.

Oblation (Ezekiel 44:30)—Offering, margin: “heave-offering” (Exodus 25:2; Exodus 29:27; Notes and Preface to Leviticus).