CHAP. XLIV.
The east-gate assigned to the prince alone, 1-3. The people reproved for admitting strangers to pollute the sanctuary, 49. Idolatrous priests to be excluded from their office, 10-14. The sons of Zadok, who had adhered to the worship of God, accepted in it, 15, 16. Ordinances for the priests, 17-31.
d 20:40,41. Job 42:8. Rom. 1 Pet. 2:5. 12:1. Eph. 1:6. Col. 1:20,21.
till explained by the fulfilment. ( Marg . Ref. Note , Ex . 27:1-8.)
some
V. 18-27. These rules for the dedication of the altar, and consecration of the priests, in things agreed with, in others differed from, those prescribed by Moses. ( Marg . and Marg. Ref . n-y. b-d.- Notes , Ex. 29:1-37. Lev. 8: 9: Num. 7:1-11. 2 Chr . 29:21-32. Ezra 6:16,17.) But the instruction seems to be the same, as has been deduced from these types and shadows of the ceremonial law, in the books of Exodus, Leviticus, and Numbers: and the same evangelical truths are here prophetically proposed, as were there exhibited in the way of positive injunction.
It is remarkable, that the prophet is addressed, as if he were personally to superintend the service, in the same manner that Moses did when the tabernacle was set up, and when Aaron and his sons were consecrated. Yet he was not employed at the consecration of the altar or temple, after the captivity: but probably was dead before that time. Seed of Zadok . (19) 40:46. Note , 44: 10-14.- Cast salt , &c. (24) Marg. Ref. z.Note, Lev. 2:13. Shall consecrate themselves . (26) Marg . and Ref .
PRACTICAL OBSERVATIONS.
V. 1-12.
NHEN 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
a 40:6,17. 42:14. 2 Chr. 4:9. b-43:1. 46:1.
20:5. 33:5. Acts 21:28-30. с 43:2-4. Ex. 24:10. Is. 6:1-5.
ing, every particular will be regulated and reformed according to the sacred scriptures; scriptures; so we should now put away whatever has displeased God in the conduct of his people in other ages, that we may po personally anticipate those times, and do what we can towards preparing ng for them.
The goodness of God towards us should "lead us to repentance;" and the discovery of the rule and pattern for our conduct, will shew us the necessity of it, and direct us in it; "for by the law is is the knowledge of sin." But when Christ crucified, and "the things that are freely given us of God" through him, are shewn to the soul by the Holy Ghost, they peculiarly fill us with shame for all our iniquities. This penitent frame of mind prepares us for fuller discoveries of the mysteries of redeeming love, and for a more distinct understanding of all the ordinances and commandments of God.
The whole of the scriptures are written and should be opened and applied, that men may perceive their sins and repent of them, and their duties and do them: that all, which belong to the church of God may be "most holy, according to the law of the house."
V. 13-27.
We wretched sinners can no more be holy, without "the sanctification of the Spirit," than we can be righteous, or have access to God, except through Christ, our Altar, Priest, and Oblation. We now indeed are not required to offer any atoning sacrifices; for "by one offering he hath perfected for ever them that are sanctified;" but "the sprinkling of his blood" is incessantly requisite to us, in all our approaches to God the Father.
Even his royal and chosen priesthood, who minister unto him, could not be permitted to present their "spiritual sacrifices," were they not cleansed from guilt through his precious blood: ( Notes , Heb . 13:15,16. 1 Pet . 2:4-6.) all their powers and faculties and senses need the same cleansing, before they "can serve God acceptably" in body and soul: their best services contract so much pollution from remaining sinfulness, that they can be accepted, only as sprinkled with that "blood which cleanseth from all sin." But when they come in the appointed way to the mercy-seat, their Advocate pleads for them within the sanctuary above, and his blood is the propitiation for their sins: they themselves become living sacrifices, holy and acceptable to God through him; and being daily washed in his blood, and seasoned with the salt of his purifying grace, they "glorify him in body and spirit, which are his."-All our approaches to God should be with recollection and deliberation: our hearts should be previously prepared for attending on solemn ordinances, especially for devoting ourselves to the Lord at his table: ministers should seriously prepare for entering upon their important work, and continuing stedfast and fervent in spirit that they may fulfil it: and we should all daily be preparing to meet our God in death and judgment; that we may then find his gracious acceptance, and
All external institutions of religion derive their excellency and efficacy from the presence and manifested glory of God in them: and, as this glory is displayed in Christ our "Sun of righteousness," we sinners may behold it with comfort. His voice indeed is very terrible to his enemies, and at first excites great commotion and consternation in the hearts of his chosen people: but when they are taught by the Holy Spirit, they experience its power accompanied with peace and comfort to their souls.
Every display of the divine glory should inspire our hearts with reverential awe; and the condescension and multiplied visits of our gracious God should never cause us to forget our own unworthiness and vileness. He may for a time "hide his face" from his church or any of his servants, to rebuke their sins and to humble them for their good; but in due time he will return: and, as his glory irradiates the soul of him who beholds it, so it will ere long illuminate the whole earth.
It is of the infinite mercy of our God, that he reigns upon "the throne of grace" over his redeemed people, and makes his church "the place of the soles of his feet." But if we would have the assurance and comfort of this his condescending love, we must seek his sanctifying grace; that we may no more defile his holy name, or our souls that are his temple, by our sins, or his church, by immoralities, impieties, or superstitions.
For, by "setting up their thresholds and posts" in opposition to the Lord's, even kings have often substituted a carcass of worthless, nay, idolatrous observances, in the place of vital and evangelical godliness. And for these things, God has abhorred the services of his professed people, and consumed them in his anger, from age to age. As, in those happy and glorious times which are approach- || render him our eternal Hallelujahs.
the LORD the God of Israel hath entered 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; she shall enter by the way of the porch of that gate, and shall go out by the way of the
same .
6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord Gon, O ye house of Israel, let it suffice you of all your abominations;
7 In that ye have brought into my sanc tuary strangers, Puncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, blood, and they have broken my covenant, because of all your abominations.
4 Then brought he me h the way of the north-gate before the house: and I look-when ye offer my bread, the fat and the
ed, 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 say unto thee concerning all the ordinances of the house of the Lord, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.
8 And tye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves.
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.
m 2:5-3.3:9,26,27.
n 45:9. 1 Pet. 4:3.
ο 9. 7:20. 22:26. 43:7,8. Acts 21:28.
† Heb. children of a stranger. p Lev. 26:41. Deut. 10:16. 30: 6. Jer. 4:4. 9:26. Acts 7:51. Col. 2:11-13.
q Lev. 3:16. 21:6,8,17,21. 22:25. Mal. 1:7,12-14. John 6:52- 58 .
r Lev. 3:13-17. 17:11.
s Gen. 17:14. Lev. 26:15. Deut. 31:16,20. Is. 24:5. Jer. 11:10 31:32. Heb. 8:9.
t Lev. 22:2, &c. Num. 18:3-5 1 Tim. 6:13,14. 2 Tim. 4:1.
Or, ward , or, ordinance. 14 16. 40:45,46. 1 Chr. 23:32 Ezra 8:24-30.
u 7. Ps. 50:16. 93:5. Joel 3:17 Zech, 14:21. John 3:3-5 Tit. 1:5-9.
resented, as thus speaking to the prophet
V. 4. 'There was no door into the house on 'that side; but I could see the brightness of the 'divine glory shining through the windows.' Lowth . ( Marg . Ref . Note , 43:2-5.)
V. 5, 6. ( Marg . and Marg . Ref . Notes , 40:4. 43:10,11.) When the prophet had well compared the conduct of his people "with the laws of the house," it would be evident to him, that they had been guilty of many abominations; and he was ordered to call them to repentance and reformation, and to let what was past suffice then, for they had already become exceedingly guilty. ( Notes , 45:9. 1 Pet . 4:35.)
CHAP. XLIV. V. 1-3. “He brought me to '... the gate of the outer sanctuary, which look'ed eastward; and that gate which I had seen 'formerly open, (as that by which the glory of 'God visibly entered into the temple,) was now 'shut. Then said the Lord unto me, This gate 'shall continue shut, and no ordinary person 'shall ever enter by it; because the Lord God 'of Israel hath honored and hallowed it, by 'entering in thereby.' Bp . Hall . (Marg. Ref . -Note, 43:1-5.) - Some suppose, that by the prince the high priest is meant; and others the civil governor, as Zerubbabel, or Nehemiah.
But as no such rules were laid down in the Mosaic law, or prescribed concerning V.7-9. 'Setting up idols within the preSolomon's temple; so there appear no traces 'cincts of mine own house, and appointing of their having been observed under the sec- 'idolatrous priests to officiate there. (43:8.) .... ond temple. The prince, in many of the pre- 'Or... they suffered the heathen to offer at ceding prophecies, evidently means Christ; 'God's altar, expressly against the law. Lowth . ( Marg .
Ref . d, e;) and whatever be prophetic- The last mentioned profanation is not recordally intended, the injunction may remind us, ed in any instance.--The introduction of unthat none can enter heaven, the true sanctua- circumcised persons, to eat of the peace-offerry, as Christ did; namely, by virtue of his own ings and oblations, would have been a gross excellency, and his personal holiness, righte- violation of the Mosaic law. But "the unousness, and strength.
He who is "the Bright- circumcised in heart ," as well as "in flesh," ness of JEHOVAH'S glory" entered this way: are mentioned; yet there was no law to exbut it is now shut to the whole human race; clude unregenerate persons, who were circumand we all must enter as sinners, by faith in cised and ritually clean, from the ordinances. his blood, and by the communication of his of the temple: so that this must denote a difgrace. The prince, having entered by the ferent constitution ( Marg . and Marg . Ref . o, portico of this gate, would there sit to eat p. u.- Notes , Lev . 26:41.42.
Deut . 10:16. 30:1bread before the Lord, and then return to his 10, v . 6. Jer . 4:3,4. 9:25,26. Acts 7:51-53. Rom . palace by the same way. ( Marg . Ref . c, d.- 2:25-29. Phil . 3:1-7, v . 3.
Col. 2:11,12.) And Note, 46:8,9.) This may signify the Savior's it seems to refer to the prostitution of the meeting his people, and communing with them Christian sacraments, by admitting ungodly in his ordinances, and especially at his table; persons, who come from secular motives, to and coming to them and returning to his partake of them; and to the admission of such heavenly palace, so to speak, by a way of his persons into the ministry, as seek nothing but own; as the kings of the house of David did the emolument or worldly distinctions of the from their palace to the temple and back sacred office; which things are the scandal, again. ( Notes , 1 Kings 10:4,5.) JEHOVAH, by and threaten the ruin, of the protestant churchan audible voice out of the sanctuary, is rep-les, as well as others.
Thus God's covenant is
10 And the Levites that are gone charge of the house for all the service
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 of the gates of the house, and ministering to the house: they a shall slay the burnt-offering, and the sacrifice for the people, and they shall stand before them to minister unto them.
12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the 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
15. 22:26. 48:11. 2 Kings 23: 3,9. 2 Chr. 29:4,5. Neh. 9:34. Jer. 23:11. Zeph. 3:4.
y Gen. 4:13. Lev. 19:8. Num. 5:31. Ps. 38:4. Is. 58:11.
z 14. 40:45. 1 Chr. 26:1,&c.. a? Chr. 29:34. 30:17. 35:10,11. b Num. 16:9. 18:6.
e 1 Sam. 2:29,30. 2 Kings 16: 10-16. Is. 9:16. Hos. 4:6, 5. 1. Mal. 2:8,9.
* Heb. were for a stumbling- block of iniquity unto, &c. 14: 3,4.
d 20:6,15,29,23. Deut. 32:40- 42. Ps. 106:26. Am. 8:7. Rev. 10:5,6.
e 10,13.
f Num. 18:3. 2 Kings 23:9. g 32:30. 36:7.
hNum. 18:4. 1 Chr. 23:28-32.
broken, and its seals and the most sacred in
thereof, and for all that shall be done therein.
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:
16 They shall enter into my sanctuary, and they shall come near m to my table, to minister unto me, and they shall keep my charge.
[Practical Observations.]
17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
18 They shall have linen P bonnets upon their heads, and shall have a linen breeches upon their loins: they shall not gird them selvest with any thing that causeth sweat.
19 And when they go forth into the outer court, even into the outer court to the
i 40:46. 43:19. 48:11. 1 Kings fo Ex. 39:27-29. Lev. 16:4. 2:35. 1 Tim. 3:3-10. 2 Tim.
2:2. Rev. 2:1,8,12,18. 3:1,7, 14,22.
k Deut. 10:8. Zech. 3:1-7.
17. Lev. 3:16,17.
m 41:22. Mal. 1:7,12.
n Num. 18:7,8. Deut. 33:8-10.
Rev. 4:4. 19:8.
p. Ex. 28:40,41. 39:28. 1 Cor. 11:4-10.
q Ex. 28:42,43. 1 Cor. 14:40. † Or, in sweating places. Heb
in, or, with sweat.
brought to repentance, they may be employed
stitutions of Christianity are prostituted, secu-in the worship of God, and admitted to per
larized, and abused; the most holy things are neglected, and keepers are placed over the charge of God in the sanctuary, to please the humors, to flatter the pride, to subserve the lusts, or support the political designs of men. All these abuses will be terminated, when this prophecy shall be fulfilled. ( Marg . Ref .)
V. 10-14. Even those Levites, who were also priests as descended from Aaron, had often led the Jews into idolatry, by their example and influence; and yet in general they had been permitted to perform the most honorable
form more ordinary services. Or, in general, effectual means will be used, to prevent the exceedingly great scandal and wide spreading mischief, of an unregenerate and ungodly ministry. ( Marg . and Marg . Ref .-- Notes , Lev. 1:5-9. Num . 8:19. 18:1-7. 2 Kings 23:9. 1 Chr . 23:2-28.)
V. 15, 16. Zadok was made high priest by Solomon, when Abiathar was degraded for rebellion, according to the sentence denounced against the family of Eli. ( Marg . Ref . i. Notes , 1 Sam . 2:35,36. 1 Kings 1:8-10,39. 2:
parts of their sacred function: but. in the 26,27,35.) Zadok signifies righteous : and it is times predicted, such persons would deserved-probable that his posterity in general supportly be disgraced, and punished by degradationed the worship of JEHOVAH, when the other
to the meaner and more laborious services; priests went astray from him; and therefore such as the work of porters, or slaying the the priesthood was to be established among sacrifices. Few, if any, of those who before them, and they would be honored by excluthe captivity had been criminal in this respect, sively performing those services, in which the witnessed the restoration of the temple-service; priests had the nearest access to God.
In this nor does it appear that their descendants were prophecy, they represent faithful, holy, and thus degraded, on account of the idolatry of conscientious ministers of Christ: and it is their ancestors: and after the captivity, it is here predicted under this allusion, that such not recorded, that any of the priests were ministers shall greatly abound, and be encourguilty of leading the people to worship idols. aged in the happy period intended.
It is obBut a thorough reformation of the whole servable, that the table in the sanctuary is men church, or the prevalence of pure religion tioned rather than the altar of incense; per among the converted Jews, is evidently pre- haps intimating the change in the external dicted, under allusion to the Mosaic institu- institutions of divine worship, which would tions. Thus perhaps, those ministers, who take place before the accomplishment of the have supported antichristian idolatries and prophecy.
It is not easy to determine, whethgross superstitions; or who have been heretic-er any external regulations, in respect of di al in their doctrines, or scandalous in their vine ordinances, answering to these predic
lives, may be excluded from the sacred service, and otherwise punished and disgraced, when the times here predicted shall arrive: yet being
tions, will be made among the converted Jews, when reinstated in their own land, or not. ( Marg . Ref . )
people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.
20 Neither shall they shave their heads, "nor suffer their locks to grow long; they shall only 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, nor 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.
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.
r 42:13,14. Lev. 6:10,11.
$ 46:20. Ex. 29:37, 30:29. Lev.
6:27. Matt. 23:17-19.
t Lev. 21:5. Deut. 14:1.
u Num. 6:5. 1 Cor. 11:14.
x Lev. 10:9. Luke 1:15. 1 Tim. 3:8. 5:23. Tit. 1:7,8.
y Lev. 21:7,13,14. 1 Tim. 3:2, 4,5,11,12. Tit. 1:6.
24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes bin all mine assemblies; and they shall hallow my sabbaths.
25 And they shall d come at no dead person to defile themselves: 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.
26 And after he is cleansed, they shall reckon unto him seven days.
27 And in the day that he goeth into the sanctuary, funto the inner court, to minister in the sanctuary, he shall offer his sinoffering, saith the Lord God.
28 And it shall be unto them for an inheritance: h I am their Inheritance: and ye shall give them no possession in Israel: I am their Possession.
their characters among the people, or discredit their sacred office.--It is observable, that marriage is always considered as consistent with the most sacred characters, and in the most holy persons, under every dispensation of the church, and even in its highest state of earthly purity.
V.23, 24. ( Marg . Ref . z.-Notes, 22: Lev. 10:8-11,26. Deut . 33:10. Mal . 2:4-9.)-The priests and Levites under the Mosaic dispensation frequently acted as magistrates. ( Marg . Ref . a.- Notes , Deut . 17:8-13. 1 Chr . 23:2-6, v. 4. 26:29-32. 2 Chr . 19:5-14.) In allusion to which, it is perhaps here intimated, that controversies will, in the times predicted, be generally decided by arbitration; by reference to ministers and according to the law of God; and not by litigations before human tribunals,
V. 17-20. The garments of the priests, as appointed in the law, are here referred to, though with some variations. ( Marg . and Marg. Ref . o-q.- Notes , Ex . 28:40-43.) The prescribed attire may denote, that every thing should be so devised, as to render Christians and ministers most unencumbered, and prepared for their work; and that they should "abstain from all appearance of evil," and whatever may prove offensive and disgusting in their deportment and ministrations.
The putting off their garments, that they might not "sanctify the people with" them, may prophetically refer to the superstitions in use among papists and others, who suppose a sanctifying efficacy inherent in the garments or relics of holy men. 'They shall not tie them to an ex'pectation of sanctity to be derived from them.' Bp. Hall . ( Marg . Ref . r, s.) All these super-according to the laws of man. (5) ( Notes and stitions will be at length abolished; and yet a P. O. Acts 6:1-7.
Note , 1 Cor . 6:1-6.)-The decent distinction will be preserved between particular mention of hallowing the sabbath, things sacred and common. (Note, 42:14.) in this emblematical prophecy of a future The way also, in which the priests were di- prosperous state of religion; implies the imrected to wear their hair, in the medium be-portance, as well as the perpetual obligation, tween opposite extremes, might denote the attention, that should be paid to gravity and decorum in their external appearance, as well as the simplicity and spirituality of their hearts. ( Marg .
Ref . t, u.)- And within . (17) That is, in the temple itself.
V. 21. Marg. Ref . Note , Lev . 10:8-11. V. 22. According to the law, the high priest was not allowed to marry either a widow, or a divorced person: but here, all the priests are forbidden to marry any widow, except the widow of a priest. ( Marg . and Marg . Ref . Notes, Lev. 21:7,10-15, ου . 13-15.) This regulation plainly intimates the superior sanctity of the times referred to. There is no reason, however, to induce us to a literal interpretation of this regulation, as if binding on Christian ministers, any more than for such an interpretation of the other rules of this vision: it only implies, that in the predicted period, they would avoid all scandalous or suspicious connexions, and every thing that could lessen
of that sacred institution: when true piety most prevails, it will be most honored by ministers and people. ( Marg . Ref . b, c.- Notes , Is . 56:5-7.58:13,14.)
V. 25-27. Whosoever touched a dead body 'became segally unclean: ( Num . 19:11.) and 'thereby was unqualified to attend upon God's 'worship in the temple. ( Lev . 22:3.) ... His un'cleanness continued seven days; and the 'priests were to reckon to him' (a priest) 'sev'en days more.' Lowth . ( Marg . Ref . d, e.Notes, Lev. 21:1-6. Num . 19:11,21.)-Even when those additional days were expired, he must recommence his ministrations by offering a sin-offering. ( Marg . Ref . g.- Notes , Ex . 29:10-14.
Lev . 4:) The superiority of Christian ministers, in the approaching happy period, over their natural affections, is here denoted, with reference to the law of Moses: they are supposed to mourn for their near relations; but they are represented as moderating their grief, and not long permitting it to inter 29 They shall eat the meat-offering, || every sort of your oblations shall be the and the sin-offering, and the trespass-offer- priest's: ye shall also give unto the priest ing; and every * dedicated thing in Israel shall be theirs.
30 And the first of all the first-fruits of all things , and every oblation of all, of
the first of your dough, that he may cause the blessing to rest in thine house. 31 The priest shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
i Lev. 2:3,10. 6:14-18,26,29. | k Ex. 13:2,12,13. 22:29,30. 23: 7:6. Num. 18:9-11. 1 Cor. 9: 19. Num. 3:13. 15:19-21.18: 12-18,27-30. Deut. 18:4.21 Deut. 26:10-15. Prov. 3:9, Chr. 31:4-6,10. Neh. 10:35 -37. Jam. 1:18.
13,14. Heb. 13:10.
*Or, devoted. Lev. 27:21,28. Num. 18:14.
↑ Or, chief.
rupt them in their important work: yet still even in this respect needing forgiveness, through Christ our sin-offering.
V. 28-30. The portion, both of the land, and of its increase, which were presented as a holy oblation to God, were by him given to the priests for their maintenance. Thus they would have no inheritance, distinct from the portion which God reserved for himself. They would be maintained, so to speak, at his table; and would forfeit their support, if his worship should be forsaken. What particular regulations, concerning the provision for ministers in the predicted times, are thus foretold, the event must determine: certainly important alterations are needful in that respect. ( Marg . and Marg . Ref . Ref . h-k.- Notes , 45:1-8. Lev. 27: Num . 18:20-24. Josh . 13:14.
10. Mal. 3:10,11.
m Ex. 22:31. Lev. 17:15. 22:8.
Deut. 14:21. Rom. 14:20,21 1 Cor. 8:13.
passport to preferment! These are gross violations of the covenant, and great abominations, of which it should " suffice all the parties concerned." ( P. O. Rev. 18:9-19.) They have always been the ruin of vital godliness, in proportion as they have prevailed; and indeed they prevail almost universally. But, whatever men may connive at or determine, the Lord will certainly exclude all such as are "uncircumcised in heart;" and, though they may enter into the outward sanctuary, they shall find no admission into heaven. Those professed ministers of religion, who forsake God, and lead the people astray into idolatry, superstition, heresy, or wickedness, shall even bear their iniquity: and when they who sustain this sacred character fall into scandalous sins, they should not be hasty in returning to their pub
Cause a blessing, &c. (30) Marg . Ref . 1.- lic work: for even if they repent, and again Notes, Num . 6:23-26. Deut . 26:12-15. Prov. 3:9,10. Mal . 3:7-12.
V. 31. ( Marg . Ref . ) This was forbidden to all Israelites by the law; here only to the priests: perhaps because all Christians are spiritual priests; or as intimating a repeal or alteration of the ancient ceremonial institutions. Ingeneral it may intimate, that they would keep at a distance from all polluting, inordinate, or inexpedient indulgence of their appetites.
PRACTICAL OBSERVATIONS.
V. 1-16.
No man should presume, even in appearance, to arrogate to himself that glory which belongs to God alone. It is also very proper that Christ our Prince should "in all things have the pre-eminence:" but though the way, by which he has entered into heaven, is for ever shut against the whole fallen race of Adam; yet he has opened for us "a new and living way," by which we may find access and acceptance, through faith in his blood. He also graciously comes among his assembled people, to commune with them, before they go to be with him in heaven.
Then the glory of the Lord fills his sanctuary, and his people adore him with humble gratitude: and we should carefully meditate on these goings of our God and King, and hearken to all that he says to us, concerning "the ordinances and laws of his house;" and we should mark well the entrance into his courts, and all the goings out of them.
Thus we shall be able to see, how rebelliously even professed Christians have prostituted his sacraments, and the sacred ministry, by throwing them open to strangers, enemies, and evidently unregenerate persons; to the disgrace of the gospel, the grief of true believers, and the encouragement of wicked men. Alas! they, to whom these charges have been committed, have not kept them: but have profaned them for secular interest or carnal affection; to feed hungry relatives, or to enrich or humor ungodly connexions.
Or men have heaped to themselves flattering teachers after their own lusts, or they have made the seals of God's covenant the
serve God and enjoy communion with him, and be in some respects employed by him; yet they may not be able to recover their influence or to be useful as before: and if they be degraded, and bear their shame, for an example ple to to oth others; they should not complain, but be thankful for acceptance in the meanest place or most laborious services. But such as indeed keep the charge of the sanctuary, and closely adhere to the Lord when others go astray from him, and boldly protest against prevailing crimes, shall be peculiarly honored of God, as instruments of glorifying him, and of doing good to his people, by their prayers, examples, and ministrations. V. 17-31.
All who are employed in the important work of the ministry, should be of harmless and blameless conversation; sound in the faith, full of good works; of exemplary temperance, sobriety, and gravity; walking humbly before God, and circumspectly in the sight of men: not arrogating honor to themselves, or leading the people into a superstitious veneration of them; yet acting honorably, and maintaining a sober peculiarity in their whole conduct.
They should perform the most common actions of life, in a pious and sanctified manner; their apparel, and the whole of their style of living, should be plain, simple, frugal, and such as manifests their indifference about worldly things: they should be careful in forming connexions, and in the choice of wives, and prudent in the management of their families; shewing that they are governed by reason, conscience, and the fear of God, not by passion and humor, in all these matters.
'They should teach the people, both by word and example, the difference between the holy and profane, the clean and the unclean: they should study to be peace-makers, and should regulate their judgment and decisions in all cases by the commandments of God; and not according to their own humors, interests, on partialities: they should observe, and teach others to observe, the statutes of the Lord, it all the ordinances of his house, and in hallow ing his sabbaths: they should govern their
their houses, and an holy place for the sanctuary.
5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers.
6 And ye shall appoint the possession of the city five thousand broad and five and twenty thousand long, over against the oblation of the holy portion : it shall be for the
whole house of Israel.
7 And a portion shall be for the prince on the one side, and on the other side of the oblation of the holy portion , and of the possession of the city before the oblation of the holy portion , and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east
border.
43:19. 44:13,14. k 34:24. 37:24. 46:16-18.48:
21. Ps. 2:8,9. Is. 9:5,6. Luke
-5. 32:1,2. 60:17,18. Jer. 22: 17. 23:5. Mic. 3:1-4. Zeph. S:13. Jam. 2:6.5:1-6. Rev. 19:11-16.
passions and moderate their sorrows, by stricter rules than they expect others to do; not suffering their work to be interrupted, or improperly performed, whenever they can help it. They should delight in every part of their sacred services: and yet do all in a humble reliance on Christ our Sin-offering, and his precious blood and prevailing intercession: and they should be superior to all avarice and sensuality. The Lord himself is the Portion of such ministers; and they need not be anx-length and breadth of the sanctuary are stated
literally fulfilled at their future restoration to their own land; or whether it figuratively describe the regulations which shall at length take place in the affairs of the church, cannot be positively determined. It seems evident, that our translators did right in adding the word reeds , to the numbers mentioned in this admeasurement; referring to the reed, that was in the hand of Ezekiel's divine conductor, which was about four yards long; for the
ious respecting a temporal subsistence, though they have no possession in Israel. Their God will incline his servants to perform their bounden duty, by supplying their wants: and thus he will cause his blessing to rest on the houses of their benefactors, in answer to their prayers for them. So that they will not generally be obliged to involve themselves in worldly cares and employments for a maintenance: much less will they be driven to do any thing sinful or scandalous through urgent necessity: but, trusting in God and doing his will, they shall be provided for, as it is good for them; and "having food and raiment, they will learn to be therewith content." Lord, increase the number of such faithful and exemplary ministers; and enlarge and prosper the spiritual priesthood, all over the whole carth!
NOTES.