Ezekiel 44:25

And they shall 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.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Ezekiel 44:25-26. They shall come at no dead person to defile themselves —

Whosoever touched a dead body became legally unclean, (Numbers 19:11,) and thereby was disqualified for attending upon God’s worship in the temple, Leviticus 22:3. Upon which account the priests were forbidden to contract such defilement, unless for their nearest relations, which prohibition is here renewed: see the margin. After he is cleansed they shall reckon unto him seven days — His uncleanness continued seven days, according to the forecited law, Numbers 19:11; and the priests were to reckon to him seven days more, before he could be admitted into the sanctuary.

Matthew Henry's Concise Commentary

44:1-31 This chapter contains ordinances relative to the true priests. The prince evidently means Christ, and the words in ver. 2, may remind us that no other can enter heaven, the true sanctuary, as Christ did; namely, by virtue of his own excellency, and his personal holiness, righteousness, and strength. He who is the Brightness of Jehovah's glory entered by his own holiness; but that way is shut to the whole human race, and we all must enter as sinners, by faith in his blood, and by the power of his grace.

Barnes' Notes on the Bible

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 Mark 15:1.

Jamieson-Fausset-Brown Bible Commentary

21. Neither … wine—lest the holy enthusiasm of their devotion should be mistaken for inebriation, as in Peter's case (Ac 2:13, 15, 18).

Matthew Poole's Commentary

They, the priests, who come near to minister before the Lord,

shall come at no dead person; neither touch, nor come into the room, nor attend the funeral of the dead; for this would be a legal and ceremonial defilement, and it is prohibited Leviticus 21:1. The Jews tell us that he who comes within four cubits of the dead is defiled; and the law, though it determine not at what distance such are defiled, it doth determine that they are unclean till evening by touch or coming near the carcass of any but man, and the defilement by coming near a dead man lasted seven days.

But for father, & c: the priest was indulged in the death of so near relations, as Leviticus 21:2,3, where they are reckoned up as ill this verse.

They may defile themselves mourn for them, touch them, be at their funerals, and show their natural affections to them.

Gill's Exposition of the Entire Bible

And they shall come at no dead person to defile themselves,.... Shall not come into places where they are, nor touch them, nor attend their funerals, Leviticus 21:1, that their work might not be interrupted, or they through grief and sorrow be made unfit for it, Matthew 8:22, this, in a spiritual sense, may signify, that they should have no conversation or fellowship with men dead in trespasses and sins; and should abstain from all dead works, as all sinful ones are:

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; by coming near them, touching them, at least attending their funerals, because of their near relation to them, and that natural sympathy and affection that must be in them: all sorrow and mourning for dead relations is not forbidden saints, nor ministers of the word; provided it is in moderation, and not to excess, and is not for gracious persons, as those without hope; and should as little as possible break in upon the duties of their office, 1 Thessalonians 4:13.

Geneva Study Bible

And they shall come near 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 {g} defile themselves.

(g) They may be at their burial which was a defiling.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

25–27. Regulations for their necessary contact with the dead. They shall approach the dead bodies only of their nearest relatives, father, mother, son, daughter, brother and unmarried sister. From the defilement caused by this contact they must purify themselves before resuming their service in the inner court. It is curious that no reference is made to the priest’s wife among the relatives with whose dead bodies they may defile themselves. The same omission occurs Leviticus 21:1-3. In Ezekiel 24:15 it is understood that he would naturally shew tokens of mourning for his wife. The two things, however, are not identical, and Ezek. was not an acting priest. According to Leviticus 21:11 the high-priest was not to defile himself by going near any dead body whatever. How defilement was contracted is explained Numbers 19:14.

Pulpit Commentary

Verses 25-27. - Regulations are next given for preserving the priesthood from defilement through coming in contact with the dead, and for removing such defilement in case of its having been contracted. As under the Law, so in the ideal constitution of Ezekiel, the priests should not be at liberty to contract ceremonial impurity through touching a corpse except in the case of near relations (comp. Leviticus 21:1-4). That neither in Leviticus nor in Ezekiel is the priest's wife among the excepted is surprising, and hardly to be explained, with Knobel, on the ground that a wife is not a blood-relation, since according to the Divine conception of marriage husband and wife are one (Genesis 2:24), but either by holding, with Keil, that the wife, who stands nearer her husband than any of the relatives named, was viewed as included under the phrase, "and for his kin that is near unto him" (Leviticus 21:2), or by supposing it self-evident that such defilement could not be avoided in the case of a wife and was therefore tacitly allowed. Smend, as usual, finds signs of Ezekiel's priority to the priest-code, first in the circumstance that Ezekiel regarded it as perfectly natural that a priest should sorrow for his wife (Ezekiel 24:15-18), which showed he had no acquaintance with Leviticus 21; and secondly, in the fact that Leviticus 21:11 prohibits absolutely to the high priest all contact with a corpse, which, it is argued, betrays a greater strictness than existed in the days of Ezekiel. But as the prohibition in Leviticus 21:11 applies only to the high priest, who in Ezekiel's temple has no place, an argument as to which of the books had priority of origin cannot properly be founded on so insecure a Basis. Knobel remarks on Leviticus 21:1-4 that "among the Greeks, priests and priestesses remained at a distance from funerals (Plato, 'De Legg.,' 12. p. 947); while among the Romans ought the Flamen dialis to touch no corpse (Gell., 10:15), the augur perform no funeral rites (Tacit., 'Ann.,' 1:31), and the pontifex accompany no funeral procession (Die Cass., 56:31); not at all should he behold a dead body (Serv., 'Ad AEn.,' 6:176),and in case he had occasion to pronounce a funeral oration, a curtain should hang between him and the corpse." As to the cleansing of a defiled priest, that should be conducted in accordance with the customary regulations (comp. Numbers 19.),with this difference - that on the termination of the ordinary rites, which extended over seven days, an additional seven days, according to Havernick and Keil (though Hengstenberg and Plumptre decide for only one heptade), should elapse, at the end of which, on the presentation of a sin offering, he should be restored to service in the inner sanctuary. Ezekiel 44:25

Keil and Delitzsch Biblical Commentary on the Old Testament

Requisites for the Administration of the Priests' Office, and the Obligations and Privileges of that Office. - Ezekiel 44:17. And it shall come to pass, when they go to the gates of the inner court, they shall put on linen clothes, and no wool shall lie upon them, when they serve in the gates of the inner court and serve toward the house. Ezekiel 44:18. Linen turbans shall be upon their head, and linen drawers upon their hips; they shall not gird themselves in sweat. Ezekiel 44:19. And when they go out into the outer court, into the outer court to the people, they shall take off their clothes in which they have ministered, and put them in the holy cells, and put on other clothes, that they may not sanctify the people with their clothes. Ezekiel 44:20. And they shall not shave their head bald, nor let their hair grow freely; they shall cut the hair of their head. Ezekiel 44:21. And they shall not drink wine, no priest, when they go into the inner court. Ezekiel 44:22. And a window and a divorced woman they shall not take as wives, but virgins of the seed of the house of Israel, and the widow who has become the widow of a priest they may take. Ezekiel 44:23. And they shall teach my people, make known to them the difference between holy and common, and between unclean and clean. Ezekiel 44:24. And they shall stand to judge concerning disputes; and they shall observe my laws and my statutes at all my feasts, and sanctify my Sabbaths. Ezekiel 44:25. And one shall not go to any corpse of a man to defile himself; only for father and mother, for son and daughter, for brother, for sister who had no husband, may they defile themselves. Ezekiel 44:26. And after his purification shall they reckon seven days more to him; Ezekiel 44:27. And on the day when he comes to the holy place, into the inner court, to serve in the holy place, he shall offer his sin-offering, is the saying of the Lord Jehovah. - Ezekiel 44:28. And so shall it be with their inheritance, that I am their inheritance, ye shall not give them a possession in Israel: I am their possession. Ezekiel 44:29. The meat-offering, and the sin-offering, and the trespass-offering, these shall they eat, and everything banned in Israel shall belong to them. Ezekiel 44:30. And the firstlings of all the first-fruits of everything, and every heave-offering of everything, of all your heave-offerings, shall belong to the priests; and the firstlings of all your ground meal shall ye give to the priest, that a blessing may come down upon thy house. Ezekiel 44:31. No carrion nor anything torn in pieces of fowl and of beast shall the priests eat. - To the directions, who are to perform the service in the new temple, there are appended corresponding instructions concerning the bodily condition in which this service is to be performed, as the bodily condition shadows forth the state of the soul, or the spiritual constitution of the servants of God. The dress prescribed in Exodus 28 for the priests to wear during the holy service had this signification. The same rule is here presupposed as still in force; and it is simply renewed and partially emphasized by the enumeration of some of the leading points. At the service at the altar and in the holy place the priests are to wear linen clothes, and, after the performance of the service, they are to take them off again when they go into the outer court (Ezekiel 44:17-19). In the Mosaic law, שׁשׁ, white byssus, or בּד, white linen, is mentioned as the material used for the priests' clothing (Exodus 28:39, Exodus 28:42); here the material is more distinctly designated as פּשׁתּים, flax linen; and צמר, animal wool, is expressly forbidden, the motive being assigned for this regulation, namely, that the priest is not to cause himself to sweat by wearing woollen clothing. Sweat produces uncleanness; and the priest, by keeping his body clean, is to show even outwardly that he is clean and blameless. With regard to the putting on and off of the official clothes, the new thorah accords with the Mosaic. For we cannot agree with Kliefoth, who detects a deviation in the fact that, according to Exodus 28:43, the priests were to wear the official clothes only when they entered the tabernacle and when approaching the altar, and, according to Leviticus 6:4; Leviticus 16:23, were to take them off when the service was ended; whereas, according to Ezekiel 44:17 of the chapter before us, they were to put them on as soon as they entered the inner court, and were never to come before the people in the official costume. If, according to the Mosaic law, the priests were to go before the altar of burnt-offering in the court in their holy official dress, and not otherwise, they must have put on this dress on entering the court; for they could not wait till they were in front of the altar before they changed their clothes. For the expression צאת אל העם does not imply that, according to Ezekiel, they were never to appear in the presence of the people in their official costume, as it does not mean "come before the people," but "go out to the people," or "walk among the people;" nor is this involved in the words 'ולא יקדּשׁוּ , they shall not sanctify the people in their clothes (by their clothes). The latter by no means affirms that they are to sanctify the people by intercourse with them, but are not to do this in official costume; the meaning is simply that they are not to move among the people in the outer court while wearing their official clothes, that they may not sanctify them by their holy clothes.

This sanctification cannot be understood in any other way than as analogous to the rule laid down in the law, that touching most holy sacrificial flesh would sanctify (Leviticus 6:11, Leviticus 6:20), which Ezekiel repeats in Ezekiel 46:20, and which does not stand in anything like an isolated position in the law, but is also affirmed in Exodus 29:37 and Exodus 30:29 of the altar of burnt-offering and the vessels of the sanctuary. The same thing which applied to these vessels - namely, that their holiness passed from them to any one who touched them - is here predicated of the holy dresses of the priests; and the moving of the priests among the people in their holy clothes is forbidden, because such holiness, acquired by contact with holy objects, imposed upon the person to whom it had passed the obligation to guard against all defilement (Leviticus 21:1-8), which the people could not avoid in the ordinary relations of life, and thus a weakening or abolition of the distinction between things holy and common would inevitably have ensued. לשׁכות הקּדשׁ are the holy cell-buildings described in Ezekiel 42:1-14. - To the clothing there is simply appended in Ezekiel 44:20 the direction concerning the hair of the head, the natural covering of the head, in relation to which excess on either side is prohibited, either shaving the head bald or wearing the hair uncut. Both of these were forbidden to the priests in the law: shaving in Leviticus 21:5, and letting the hair grow freely in Leviticus 10:6; and the latter was simply imposed upon the Nazarites for the period of their vow (Numbers 6:5). כּסם only occurs here; but its meaning, to cut the hair, is obvious from the context. - Ezekiel 44:21. The prohibition of the drinking of wine when performing service agrees with Leviticus 10:9; on the other hand, the instructions concerning the choice of wives are sharpened in Ezekiel 44:22, as that which only applied to the high priest in the law is here extended to all the priests. In fact, Ezekiel throughout makes no distinction between the high priest and the common priests. In Leviticus 21:14, marrying a widow is only forbidden to the high priest, who was to marry a virgin of his own people, whereas no such restriction is laid down for the ordinary priests. Here, on the other hand, marrying a widow is forbidden to all the priests, marriage with the widow of a priest being the only one allowed. מכּהן belongs to תּהיה, who has become the widow of a priest.

(Note: The Rabbins (Targ. Talm. and Masor. according to their accentuation) have endeavoured to obliterate this distinction, by applying the first hemistich to the high priest alone, and explaining the second thus: "The widow, who is really a widow, the priest may take," interpreting מכּהן by quidam sacerdotum, or aliqui ex ordine sacerdotali, or ceteri sacerdotes. But this is contrary to the usage of the language, as מכּהן cannot possibly be understood in a partitive sense in this passage, where the priests generally are spoken of, and the plural יקּחוּ follows.)

In Ezekiel 44:23 and Ezekiel 44:24 the general official duties of the priests are mentioned, viz., to teach the people, and to instruct them concerning the difference between the holy and the unholy, the clean and the unclean, as in Leviticus 10:10 (cf. Deuteronomy 33:10 and Ezekiel 22:26); also to administer justice in questions in dispute according to the rights of God-a duty which had already been committed to the priests in its highest form in Deuteronomy 17:8., Deuteronomy 19:17, and Deuteronomy 21:5. על ריב, concerning, in the case of, matters in dispute. עמד , to stand to judge, i.e., to appear or act as judge (compare העמיד שׁפטים, to appoint or institute judges, in 2 Chronicles 19:5). The Keri למשׁפּט is a needless emendation after 2 Chronicles 19:8. The Chetib ושׁפטהוּ, on the other hand, is a copyist's error for ישׁפטהוּ. Lastly, at all the feasts they are to observe the laws and statutes of Jehovah, that is to say, to perform all the priestly duties binding upon them at the feasts, and to sanctify the Sabbaths, not merely by offering the Sabbath sacrifices, but also by maintaining the Sabbath rest (cf. Leviticus 23:3). - In Ezekiel 44:25-27 there follow regulations concerning defilement from the dead, and its removal. Ezekiel 44:25 is a simple repetition of Leviticus 21:1-3. But the instructions concerning the purification from defilement from the dead are sharpened, inasmuch as not only is the purification prescribed by the law (Numbers 19:1.), and which lasted seven days, required (this is meant by טהרתו), but a further period of seven days is appointed after these, at the expiration of which the presentation of a sin-offering is demanded before the service in the sanctuary can be resumed. By this demand for a heightened purification, the approach to a corpse permitted to the priests, which was prohibited to the high priest in the Mosaic law, even in the case of father and mother (Leviticus 21:11), is tolerably equalized.

For these duties and obligations of service the priests are to receive corresponding emoluments. These are treated of in Ezekiel 44:28-31. They are not, indeed, to receive any share of the land as their property in time to come any more than in former times; but in the place of this Jehovah will be their property and possession, and give them the necessary room for their dwellings from His own property in the land (Ezekiel 45:4), and let them draw their maintenance from His altar (Ezekiel 44:29 and Ezekiel 44:30). The promise that Jehovah will be the נחלה and אחזּה of the priests is a simple repetition of the regulation in the law (Numbers 18:20; Deuteronomy 18:1; Deuteronomy 10:9). So far as the construction in Ezekiel 44:28 is concerned, the words אני נחלתם are really the subject to 'והיתה להם לן, which we are obliged to render obliquely, "the inheritance for them shall be, I am their inheritance." For the proposal of Hitzig to take the words from אני נחלתם to the close of the verse as a parenthesis, and to regard 'המּנחה וגו in Ezekiel 44:29 as the subject to 'והיתה, is untenable, not only on account of the great harshness which such a parenthesis would involve, but principally because these portions of the sacrifices and heave-offerings which belonged to the priest were not a נחלה, and are never designated as נחלה, inheritance, i.e., property in land. Ezekiel 44:28 treats of the property in land, which God assigned to the Levites and priests under the Mosaic economy, by appointing them towns to dwell in, with meadows for the feeding of their cattle, within the territory of the other tribes, but would assign to them in future from the heave-offering set apart from the land for the sanctuary (Ezekiel 45:4). It is not till Ezekiel 44:29 and Ezekiel 44:30 that the means of support for the priests are spoken of. They are to be supported from the sacrifices and the tithes and first-fruits which Israel has to pay to Jehovah as the lord of the land, and which He transfers to His servants the priests. For the priests' share of the meat-offering, sin-offering, and trespass-offering, see Leviticus 2:3; Leviticus 6:9, Leviticus 6:11, Leviticus 6:19; Leviticus 7:6-7; for that which is put under the ban, Leviticus 27:21; for the first-fruits, Exodus 23:19; Exodus 34:26; Deuteronomy 18:4; Numbers 18:13; for the תּרוּמות, Numbers 15:19; Numbers 18:19; for the ראשׁית עריסות, Numbers 15:20-21. In 'להניח, "to cause a blessing to rest upon thy house," the individual Israelite is addressed. For the fact itself, see Malachi 3:10. - To the enumeration of the means of support there is appended in Ezekiel 44:31 an emphatic repetition of the command in Leviticus 22:8, not to eat of any dead thing (i.e., anything that has died a natural death), or anything torn to pieces, either of birds or beasts, on account of its defiling (Leviticus 17:15).