Ezekiel 44

Ezekiel 44:1-31

Section 4 (Ezekiel 44:1-31).Regulations concerning those who minister in the Sanctuary

1. Now that all as to the Sanctuary and altar has been set in order we are given the regulations concerning the ministers of the Sanctuary. It is not surprising that in this connection we are again reminded of the divine glory, and also to find that there is an abiding witness to its entrance into the House and to the essential pre-eminence of Jehovah, in that none, not even the Prince, is to enter by the east gate through which Ezekiel saw the Glory enter. In the past kings, priests, and people had fallen into the evil of treating Jehovah as though He was altogether like one of themselves. In their rebellion and idolatry He had become but one God among many, even though they might give Him first place in their Pantheon. In the theocracy of the future there shall be one Jehovah and His name one. His absolute supremacy will be acknowledged by all, and the evil of idolatry will be banished from the earth. So the majesty and distinctive glory of Jehovah is emphasized by the shutting of the East Gate by which He entered His House; no one may enter or go out by that gate. Here a dignitary is introduced who has not been mentioned before -the Prince. He is privileged, as no other person, to occupy the porch of the east gate, sitting there to eat bread before Jehovah. But he does not pass through the gate, he enters by the porch and goes out by the same way. Thus the special sanctity of this gate would be impressed upon all, and particularly upon the Prince himself, reminding him of his subordinate place; the closed gate and the limited privilege of this person who appears to be the highest secular dignitary in the nation, teaching all of the supreme place of Jehovah. We may notice that the porch is at the end of the gate-building toward the west, facing the altar and the House. This important personage, the Prince, is apparently one of the nation, not Christ Himself: his sons are spoken of (Ezekiel 46:16) and he offers a sin-offering for himself (Ezekiel 45:22). It seems clear that he occupies a representative position, yet neither the same as that of the high priest, of whom Ezekiel does not speak, nor that of the king as formerly known in Israel. He is not accorded the privileges nor the power of either. He seems to occupy an intermediary place between the people and the priesthood, since he is found among the former in their seasons of worship (Ezekiel 46:10), not among the priests, nor privileged to enter the inner court, yet drawing nearer than the people themselves, since he may worship in the inner east gate which opens upon the inner court, while the people worship in the outer court as gathered at the door of this gate (Ezekiel 46:2). But he is responsible to supply the various offerings at the feasts, the new moons, the sabbaths, in all the solemnities of the house of Israel, and he is therefore the recipient and holder of what the people offer for these occasions; and thus too the priesthood would look to him for the provision needed to carry on the national worship (Ezekiel 45:13-22). Then he is given his own special portion in the land, and he is enjoined not to take any of the people’s inheritance (Ezekiel 45:7-8; Ezekiel 46:18; Ezekiel 48:21-22). The Oblation and the Sanctuary are spoken of as in the midst of the Prince’s portion. These considerations show that the Prince occupies quite a unique place in the history of Israel. It serves to emphasize the absolute character of the theocracy as to both kingly and high priestly rule. They are vested in the Messiah Himself, not in any mere man. Priests and kings of the past may have been types, but now the Antitype has come -the substance has replaced the shadow. This world to come of which this vision treats will not be in subjection to angels, but to Him to whom all things have been made subject according to God’s purpose, even Jesus (Hebrews 2:5-10). Angelic hosts will then attend the Son of Man (Matthew 13:41; Matthew 24:31; Matthew 25:31; John 1:51; 2 Thessalonians 1:7). Returning to our chapter, we see then in the closure of the east gate a standing object-lesson teaching the sanctity and preeminence of Jehovah, showing that none, not even Prince or priests, are to be thought of as approaching in any measure an equality with God such as free access at the same gate might be construed to imply. Still in the privilege of the Prince to partake of a sacrificial feast in the porch of this gate we get an intimation of the connection of the saved nation and the glory of God which has hallowed this gate in a special manner, for in his place he is doubtless representative of the nation. His communion, and so that of the nation as seen in him, is with God whose glory entered by that gate and now dwells in His House in their midst -a holy, happy, salutary lesson. We see too that all the worship would be conducted with faces westward. This furnishes an instructive contrast to what the prophet had seen in the entry of the temple as recorded in chapter 8 -twenty-five men with their backs to the temple and their faces toward the east, worshipping the sun. In their evil course they had reversed God’s order. In how many things it is found that man’s thought is the very opposite of God’s, the sad consequence of departure and alienation through sin. How evident it is also that Satan’s constant aim is to induce the creature to turn its back upon God and have an idol of his own which is always another creature, for fallen man will have his god to be like himself, and groping in the moral darkness into which he has fallen he deifies his own lusts and passions and makes their gratification the chief feature of his worship. Every step of God’s advancing revelation through the ages has been to undo this lie which has wrapped itself around the heart and mind of man, blinding him to’ the light which he learns to hate because his deeds are evil, while for the same reason he loves the darkness. That revelation reached its meridian splendor in the coming of the Son, and now it is known beyond all possible question that in God is no darkness at all, that indeed He is light and love, not darkness and hate.

He is One whose thoughts are as high above man’s as the heavens are above the earth. This lesson, to learn which brings the creature into its right place and therefore its real blessing, seems clearly suggested to us in what Ezekiel sets forth. 2. The prophet is now brought before the House by way of the north gate. This was the gate of sacrifice, as we have seen. Is not this significant? For only by the way of sacrifice can we be brought before the glory of God. This he beholds filling the House, and bows low in worship. Then Jehovah reveals to him the ordinances which follow, after which he is taken to view other parts of the sacred enclosure.How suggestive the order -sacrifice, worship, revelation. It is instructive to note that the communication of these ordinances of service and worship, including the allotment of the heave-offering, the feasts and special solemnities, with instruction as to the ways of righteousness which become those who draw near to God, should be given in the light of the glory and in close relation to where the work of sacrifice is performed. Three important truths are thus brought together -the glory of God who is the Holy One, the work of redemption as set forth in the sacrifices, and the holy ways which are to characterize God’s people. Peter, setting before us. God’s holy character and government, enjoins us to walk in holiness and fear, forasmuch as we are redeemed by the precious blood of Christ (1 Peter 1:14-19). Redeeming love in Christ has given perfect answer to the light which God is, in which all that we are and have done is searched out and manifested, and which according to holiness God must judge. Thus we who believe are made fit for the portion of the saints in light, and as thus accepted by God we are privileged to enter the holiest of all by the blood of Jesus.

This being so, we are under the responsibility to behave ourselves according to the holy requirement of God our Father. Here His. government over us comes in, and only the more so since He has abounded toward us in such riches of grace. God claims the attention of the whole man (ver. 5) -heart, eyes, ears; and note, it is the inner man first. The heart stands for the inner springs of man’s being and life. As from this organ of our physical frame the blood goes forth to energize the whole of the body’s wonderful structure, returning to it to be again prepared for continued work in the circulatory system, so in the spiritual realm we have, as we may say, man’s spirit and soul, the sea of his intellectual and emotional faculties which are manifested in his course of life. These are claimed by God, and as being under His control (other control can only result in spiritual death) there goes forth into the spiritual sphere, into all its paths of movement, of circulation, of feeling and emotion, that vital energy which makes us fit vessels for divine service. Then our vision (the eyes) will be full of that light which shines from the innermost Sanctuary enlightening the inner man; and one Voice will be heard, whose accents falling upon the multitudinous strings of our spiritual ears, send those vibrations of divine speech and harmony through our being which bring the desired response to the Master. The prophet is told to mark well, literally, “set thine heart to,” what Jehovah is making known. This is called for in view of the service he is to perform, that of communicating God’s mind to the people. It is well for us to remember that such occupation with what God may give is ever essential for the carrying out of any commission He may call upon us to fulfil. Purpose of heart is the necessary qualification for any servant of the Lord. One may possess much learning and great natural ability, be attractive in person and eloquent in speech, and yet useless, because the heart is not right, its purpose not formed in the secret place with God. If the inner man is under the power of divine things it is certain that the members of the outward man will be yielded in happy service to the holy and perfect will of God. God looks upon the heart, not upon the outward appearance, which may easily deceive. The prophet is called to give whole-hearted attention to Jehovah’s Word. Apart from this he could not rightly perform his mission. Nor can we know how to rightly number our days and apply our hearts to wisdom apart from such attention to the Word of God. It alone provides a thorough furnishing of the man of God for every good work. Let us feed upon it, walk by it, preach it, serving others out of its treasuries, into which we daily enter with believing and worshiping hearts. Our hearts should stand in awe of that Word, while having joy in it as those who find great spoil (Psalms 119:161-162). Jehovah first reproves the house of Israel for their evil ways. They had forgotten His holy claims and defiled His house with their abominations. In view of this He established the ordinances which follow. By them they will be kept ever mindful of the past and of His own holiness, to safeguard which from all unlawful intrusion insures to them the fullest blessing and His own proper glory. In earlier chapters of this book the prophet has told of Israel’s abominations (e.g., Ezekiel 8:1-18; Ezekiel 11:1-25), and many times have they been referred to as rebellious. Here they are so spoken of for the last time. This then is a word for the people of Ezekiel’s day, for when this new temple is built they will be no longer of such a character. This shows that God intended the new order of things to be established in the future, which the prophet was making known, to have a present effect upon the ways of the people. As they learned what God purposed for the day of glory, they were to already separate, themselves from past evils, which had come in through gross carelessness as to His honor and holiness. This, it may be said, is consistently God’s purpose in revealing the future.

Those to whom it is revealed are responsible to walk in its light. God’s purpose as to future judgment or glory is His call to us to conduct ourselves now in a manner accordant with the revelation granted, and so to be witness to those around us of what we know is sure to come.

This is the path of faith, for faith believing God’s testimony enters into fellowship with Him as to His purposes, and then judges of the present in the light of that secret which faith possesses, and which becomes its strength and comfort while waiting in the present. Thus we know that the day of the Lord is coming upon the ungodly world. It is not only a day of judgment but also the time of established righteousness and peace which Christ will bring in, and in which we shall have our part and place with Him. We are of the day, and not of this world’s present night. Hence we are to walk now as those who are of the day, putting on the breastplate of faith and love, and as a helmet the hope of salvation -salvation out of the world which goes on to wrath (1 Thessalonians 5:1-28). Whatever God has revealed in His prophetic Word is by no means for the gratification of curious minds, but so that he who believes it may walk with God in the present.

By doing this we find practical deliverance from this present evil age, not being conformed to it, but transformed by the renewing of our minds in daily fellowship with God through His word of truth. So now Jehovah makes known by Ezekiel the order of things to obtain in the new Sanctuary and its service, that the people may learn therefrom and let the past suffice to have wrought abomination and rebellion. Although these visions belong to a time still future, we see by the ministry of reproof and correction given in this chapter and the previous one (Ezekiel 43:7-11; Ezekiel 44:6-13), relating to the people and their rulers, both civil and religious, that God always has a present object in view in the revelations He gives. He brings the past into contrast with the future, that in the present practical sanctification may be realized in ceasing to do evil and learning to do well. Isaiah first describes the glory of the Millennial state, and then admonishes the people, saying, “House of Jacob, come ye, and let us walk in the light of Jehovah” (Isaiah 2:1-5). In the first place provision is made to guard the Sanctuary from such profanation as had entered its precincts in the time of the kingdom. The evils that Jehovah rebukes had come in through unholy alliances with idolatrous neighbors, and by having hired foreigners to keep the charge of the gates. Such a state of things was aided by the close proximity to the temple of the king’s palace, so that the corruption of the royal house first seeped into the sacred enclosure of the first temple and then flooded it with wickedness, as in the days of Ahab and Manasseh. Balaam was made to give God’s thought concerning His people: “Lo, it is a people that shall dwell alone, and shall not be reckoned among the nations;” and he it was who later did his best to accomplish their mixture with the wicked nation of Moab. He could not curse, but becoming acquainted with God’s purpose, and being an enemy, he sought their overthrow by subtlety (Numbers 31:16). He snares them into evil associations, and God must deal in judgment.

From this we learn what is meant by the doctrine of Balaam, and it shows one of the great wiles of the devil against which we must be on our guard. His constant effort is to effect mixture where God’s express mind is separation and purity. The admixture of Israel with the nations in her later history wrought her ruin, and brought the judgment of the Captivities and desolation. The admixture of the world and the Church, a greater evil, has wrought a correspondingly worse ruin. Scripture has especially warned us of this evil (2 Corinthians 6:11-18), so disastrous, whether in the individual or corporate sphere. In this connection we may well consider Revelation 2:14. It is one of those many instances in Scripture in which the things written afore-time for our admonition are taken up and made of present application. The doctrine of Balaam consisted, as we have seen, in the counsel he gave, directing the women of Moab and Midian to seduce the people of Israel into association with them in their idolatrous festivities, with which there was a practice of gross moral evil. Israel was caught in the snare of those friendly advances, which had behind them the enemy’s purpose to destroy the character of God’s people as called to “dwell alone,” in separation to God, whose holy ways and worship had been revealed to them. Doubtless, the seduction was intended to deprive Israel of her distinctive position and favor with God, which Balaam had been forced to proclaim. God’s thought was that His people should be separate from all the abounding evil of the nations.

Balaam’s doctrine was that a mixture should be effected between them. Fleshly lusts and false religious activities were the instruments used. This history has been repeated in the relations established between the Church and the world. In the apostolic period idolatry touched every sphere of life. As a result, the early Christians of necessity withdrew largely from all the social and festive activities in which moral evil abounded, and in which they had formerly taken part (1 Peter 4:1-4). This brought against them much persecution and evil-speaking. In those days, to partake of the idol sacrifices came to signify the recantation of Christianity. But things changed; the world became friendly and sought association with the Church, who, like Israel, was snared into evil practices. The doctrine of mixture prevailed. This destroyed the true character and testimony of the Church in the world. Expansion by compromise with the idolatrous world became the policy of its leaders. Features and practices of heathendom were incorporated into its life, both publicly and privately. But today we do not think of this, because idolatry has passed away.

Nevertheless it has its lesson for us. This same principle of mixture assailed the returned remnant in the days of Ezra and Nehemiah, and wrought and caused them much sorrow. It is one of our great dangers, if not the greatest. The idol-feasts, with their open immorality, are not around us today; but there are still idols to keep from, and fleshly lusts from which to turn away. With the light and knowledge we have, whatever displaces God, or represents Him as different from what He is known to be as revealed in Christ, or that changes His truth, cannot be followed without some form of moral failure resulting. Truth refused, perverted, or neglected, is accompanied in some degree with moral laxity and spiritual decrepitude. 3. Returning to our chapter we find that the Levites, except the family of Zadok (ver. 15), are appointed to keep guard and do the service of the house, but are excluded from the priestly office. In the government of God they are shut out from this higher place because of their previous history. They had followed the people into idolatry, and were a stumbling-block of iniquity instead of resisting the incoming evil and instructing the people in the laws of the covenant under which they stood in relation to Jehovah. God requires that which is past; and in His ways of holy government such departure from His revealed and known will must be remembered in judgment, though those subject to it are personally safe. The day of loss and reward is certain, and this God’s grace does not set aside.

The future will bring out results which flow from the past, for as we sow we reap. If our work is good we shall receive reward, if bad we shall suffer loss, though we ourselves are saved. This solemn lesson is seen in the case of the Levites. The past and its lessons would thus be kept before them as they fulfilled their service, and be a constant reminder to all the people of the nation’s past sin, in which the Levites had joined, ministering to them before their idols. The same principle of righteous government finds illustration in the priests of Zadok’s line. They had remained faithful when Israel departed from Jehovah, and now in the day of Messiah’s kingdom they fill the nearest place. Past faithfulness meets its reward. Having previously spoken. of Zadok’s place in the nation’s history, we may without further remark consider the details now given regarding the priestly office. The difference between the Levites and the priests is that the former stand before the people and minister to them, while the priests minister to Jehovah, stand before Him, and enter the Sanctuary. The holy privilege of going into God’s presence and of fellowship with Him at His table is characteristic of the priestly place. There are twelve features in the regulations of this section, falling into four groups of three each. All have to do with the service and walk, in which there is to be a manifestation of truth and holiness in keeping with their Sanctuary privileges.

1. Regulations regarding their place and service in the Sanctuary. 1 Their sacred charge (ver. 15a). 2 Their holy service in this charge (vers. 15b, 16). 3 Their holy garments (vers. 17-19).
2. Regulations regarding their habits and relationships. 1 Their hair -moderation, no extremes (ver. 20). 2 Their abstinence -sobriety (ver. 21). 3 Their marriage -purity (ver. 22).
3. Regulations regarding their service toward the people. 1 Their work of teaching (ver. 23). 2 Their work of judgment (ver. 24a). 3 Their responsibility to observe and care for the order of divine worship (ver. 24b).
4. Regulations regarding their separation from defilement. 1 As to the dead (vers. 25-27). 2 As to inheritance (ver. 28). 3 As to their food (vers. 29-31). The Sanctuary, then, is in their charge. This brings to them an access that others do not share, and with it a ministry peculiarly their own. The fat and the blood are specially mentioned, and then the table, for communion can only follow that of which the former elements speak. The fat and the blood were especially reserved from all the offerings as being God’s own portion. Compare Leviticus 7:22-27. The fat is spoken of as the food of the offering, and as burnt for a sweet savor (Leviticus 3:16). It stands for that which is entirely consecrated to God in all that pertains to both the will and the energy of life, which is all given up to Him, even as the fat is all consumed on the altar. In this connection it is of interest to note, as another has done, that the word for ashes used in reference to the sacrifices “literally means ‘fat.’ This has been thought to be because of the burning of the fat upon the altar, which would thus saturate the ashes. Be that as it may, the word is significant and suggestive.

Ashes are the witness that the fire has done its work, the witness of an accomplished and accepted sacrifice. So we read in the margin of Psa 20:3, ‘The Lord turn to ashes thy burnt sacrifice,’ translated ‘accept,’ in explanation of the text. This witness of an accepted sacrifice is not a sign of sorrow, for which the word [generally translated ‘ashes’] is used, [as also for] showing the emptiness and vanity of things (Esther 4:1; Esther 4:3; Job 2:8; Job 42:6; Isaiah 61:3, etc.; Isaiah 44:20). There is nothing worthless in connection with the sacrifice of our Lord Jesus Christ. “The ashes of the sacrifice were first put on the east side of the altar, toward the sun-rising; they were then removed to a clean place outside the camp (Leviticus 4:12; Leviticus 6:10-11). Our blessed Lord’s body, after He had yielded up His life to God on the cross, was kept absolutely inviolate. The piercing of the spear was in fulfilment of Scripture, and furnished the evidence that He had actually died. But ‘a bone of Him shall not be broken’ (John 19:33-37). So that precious body: (‘A body hast Thou prepared Me,’ Hebrews 10:5) was not suffered to be treated as that of a criminal, but was judicially handed over to those who loved Him, wrapped in fragrant and costly perfume, and laid in a new grave hewn out of the rock (John 19:38-42; Luke 23:52-53). Does this not show in reality what was suggested in the ‘fat ashes?’. . .

The same unyielding judgment that had dealt with Him on the cross now demanded the fullest honor to Him, in judicial testimony to the acceptance of His sacrifice. The east side of the altar, the side of the sunrise, where the ashes were placed, is not only the witness of accepted sacrifice, but the pledge of resurrection. All this was ever before the Lord. He always linked His resurrection with His death (Matthew 16:21). The ashes thus would speak of God’s acceptance of Christ’s sacrifice, giving full assurance to the believer of his acceptance.” -Lectures on the Tabernacle, pp. 439-441, by S. Ridout. This is an acceptance connected, therefore, with all the preciousness to God of which the fat speaks. So we may say the fat speaks of our blessed Lord Himself in His unreserved and perfectly acceptable devotion to God’s holy will, for the accomplishment of which He yielded up all the strength of His holy and perfect life in the work of the cross. Are not those words of Psa 22:1-31 significant of this? “Like water I am poured out, and My bones are all disjointed: My heart is like wax, it is melted in the midst of My bowels. My strength is dried up like a potsherd, and My tongue cleaveth to My jaws; and Thou hast laid Me in the dust of death. . . I may tell all My bones: they gaze, they stare upon Me.” What other language could more vividly depict the utter yielding up of all strength, of all fatness, in the work of sacrifice under the stroke of judgment? Truly this is the food of the offering, and a sweet savor to God. In it He finds His special portion and eternal delight. Then there is the blood, it speaks of life, but laid down under judgment, given upon the altar to make atonement. No one was permitted to eat blood (Leviticus 3:17; Leviticus 17:10-14; Leviticus 19:26). Life essentially belongs to God, man has forfeited all claim to it through sin; but in connection with the sacrifices it speaks of Christ who became a Substitute for sinful men, and that the judgment sin required has been executed upon Him. As put upon the altar it declares the truth of acceptance, and provides the basis of worship for God’s people; as put upon the gate it marks the way of access into that blessing, and as put upon the House itself it shows what permits God to be with and dwell among His people, for it fully cleanses and atones in relation to all that would defile (Ezekiel 43:20; Ezekiel 45:19-20). The precious blood of Jesus cleanses from every sin. That precious blood gives us our access, for we are made nigh by it; it gives us our acceptance, for we are taken into favor in the Beloved in whom we have redemption, even the forgiveness of offences; it enables God who is just to justify the ungodly who believe in Jesus; and in virtue of His work He will present His redeemed people faultless in the presence of God’s glory so that He will be found dwelling among them for eternity. The next regulation refers to the clothing of the priests for entrance into God’s presence. They must be clothed in linen garments. No wool was permitted, nothing that would promote the exudation of nature, for this can have no place in His presence. That stands identified with man’s toil as a sinner (Genesis 3:19). Linen we are familiar with as a symbol of righteousness, and of the righteousnesses of the saints, as in Revelation 19:8. Whether we think of it in reference to our standing before God, what we are made in Christ, or the practical life of the believer, it is that which alone suits the holy presence of God.

Such in fact are the garments of praise which should ever invest us as a holy priesthood. This alone rightly manifests His character, and on our part alone marks us as truly representing Him. Righteousness is the first feature of the kingdom of God (Romans 14:17). He who loves us and has washed us from our sins in His blood, has made us a kingdom, priests to His God and Father (Revelation 1:5-6); and hence we are to follow righteousness (2 Timothy 2:22). We are to avoid evil, do good, seek and pursue peace, “because the eyes of the Lord are on the righteous, and His ears toward their supplications; but the face of the Lord is against them that do evil. And who shall injure you if ye have become imitators of that which is good?

But if also ye should suffer for righteousness’ sake, blessed are ye; but be not afraid of their fear, neither be troubled; but sanctify the Lord the Christ in your hearts” (1 Peter 3:11-15). The righteous Lord loveth righteousness. In no one like to the Lord Himself was the truth of the linen fully and perfectly displayed. So He is our example that we should follow in His steps. Righteousness, we may say, is acting according to the place in which God has set us. As His righteousness in Christ, we are to be followers of Him as dear children. Thus in these verses we have been considering, we get first the place and its privileges (15, 16), then the responsibility to be clothed as befits that place, and to guard all as sanctified to the Lord. In the second group of regulations, three important principles appear. That as to the hair shows how moderation is to mark those who present Jehovah’s offerings. They are to avoid extremes on the one side or the other. Neither undue severity nor fleshly looseness is to characterize their ways. Hair occupies an important place in Scripture. In the case of the Nazarite it signifies lowly dependence upon God, the only proper creature-attitude, with withdrawal from the things of the flesh and its stimulus, so that action is not under such influences. In 1 Corinthians 11:1-34 it is used to show the relative place of man and woman in the divine order of creation -the short hair of the man indicating his headship and responsibility to rule, the long hair of the woman that of her place of dependence, yet helpfulness, without which the man is not complete. Thus we may see in it a sign of separation in devotedness to God, all that we are brought into subjection to His will, and so of obedience to His order for us in whatever sphere of relation we may be placed. It is evident that there may be that extreme asceticism which does dishonor to God’s creature, or on the other hand the turning of the grace of God into dissoluteness. It is needless to remark that neither is of God.

It is the avoidance of such extremes that seems suggested in this ordinance as to the hair. It counsels true-hearted devotion to God in accordance with the obedience His Word enjoins, so that fleshly extremes are avoided on both sides. Abstinence from wine in connection with their service in the inner court well accords with what we have just considered. It “plainly covers all fleshly stimulus, which prevents clear discernment of what is or is not according to the mind and nature of God. For us also who are called to walk in the light of God’s presence continually, this is not a casual, but a constant rule. The impulse of nature needs the restraint of Christ’s yoke; even where, as the apostle says, things are lawful to us, we must still not be brought under the power of any (1 Corinthians 6:12). And how easily do they acquire power!” It means the avoidance of all worldly, carnal methods, the love of the things of the world, in all that constitutes our place in worship and service as a holy and royal priesthood called to show forth the excellencies of Him who has brought us out of darkness into His marvelous light. We are to be controlled by that sober judgment which is formed in the Sanctuary.

The psalmist might envy the ease, prosperity and power of the wicked when not in the current of God’s thoughts, but when he went into the Sanctuary then understood he their end (Psalms 73:1-28). It is to such sobriety that the apostle exhorts -a sobriety of a spiritually sound mind, fleshly desires and passions held in restraint, the habits of life well regulated with discretion and moderation. Compare 1 Timothy 3:2; Titus 1:8; Titus 2:4; Titus 2:6; Titus 2:12; Romans 12:3; 1 Peter 4:7; 2 Corinthians 5:13, sober, soberly, or sober-minded; Titus 2:2, temperate; ver. 5, discreet. In the ordering of the marriage relation the purpose is to preserve purity of association. It comes as an added guard against yielding to the mere dictates of passion, or to acting in a careless, loose manner in forming the most sacred and important relation of human life. Compare Leviticus 21:7-14. Thus in every way the habits and relationships of the priests are to constitute a good witness for God. The priest is to “show out of a good conversation his works with meekness and wisdom” (James 3:13). “But as He who hath called you is holy, so be ye holy in all manner of conversation” (1 Peter 1:15). Of course, we know that “conversation” means manner of life, and not merely our speech, though that is of itself an important factor. The third group of regulations treats of priestly service toward the people. Let us not forget this order. To rightly fill priestly responsibility, to serve others in the work of teaching and judgment, we must first regulate our individual lives in accordance with the revealed mind of God. Here, as we know, Samson broke down, and how many another since his day! The apostle well understood this principle, and declares, “I buffet my body, and lead it captive, lest after having preached to others I should be myself rejected.” This gives us a sober guiding principle. To love this present age results in forsaking the path of true service, as Demas did (2 Timothy 4:10); that is only a form of self-love which refuses to give place to that love which would make Christ everything and all; in other words, to henceforth live unto Him who loved us and died for us, so that the life we now live in the flesh has Him for its supreme object.

Plainly to know how to discern for ourselves, and so teach others the difference between the holy and profane, the clean and unclean, we must live in the light of the Sanctuary and know how to use its balances. And again what else can fit for the judgment of that which is in controversy? Those who thus serve and would lead others to obey the divine order must themselves observe God’s holy laws and statutes, thus setting the example of obedience thereto. This is their responsibility, the foundation upon which the superstructure of priestly service must be built. When this is not so we may see the consequences depicted in the case of Eli’s sons (1 Samuel 2:12-30). In the last part of this section we return to what relates to the walk of the priests. First, as regards defilement from the dead. Compare Leviticus 21:1-6. To be connected with it in even the permitted cases defiles, requiring proper cleansing and the presentation of a sin-offering. Thus death becomes the remedy for the defilement which death brings in as the penalty of sin. To this the cross bears witness.

But it is clear that general or promiscuous defilement was to be sedulously watched against. There is defilement in death because it is the penalty of sin, and what we have here is given as an evidence of what is suited to God’s presence. The priestly place is viewed in that relation. Into His presence death and its defilement cannot come. Sin is inextricably linked with it, and so even Christ is forsaken when dying under its judgment. Only His death avails to bring poor helpless man into the life beyond its touch.

And He so perfectly and completely met all the issues raised by sin and death that He could sit down in the presence of God -a witness, indeed, how all is removed from before God through that one sacrifice. Upon this depends all the exercise of power to take away sin by, judgment. So we may learn from this regulation that the one who enters God’s presence must be free from the touch of death, from the defilement it causes. As redeemed by the precious blood of Christ we are made free, and stand identified with the glorious resurrection-life of our Saviour and Great High Priest. Our priestly place as linked with Him is in the power of indissoluble life. The present practical effect of this is to be a godly care to avoid unnecessary contact with what death stands for -sin and its fruits; while when this comes in we must remember what becomes His presence, the cleansing which restores the disturbed communion and service.

The governing principle is, “I will be sanctified in them that draw near to Me.” The subject of inheritance is next treated. “I am their inheritance . . . I am their possession.” The priests have no inheritance, no possession in Israel. Compare Numbers 18:20; Deuteronomy 10:9; Deuteronomy 18:1. Is this a deprivation? Can it be that to be an heir of God, to have Him as one’s inheritance and possession? Rather it expresses the highest possible place of nearness and blessing in which what God is becomes the portion of those so blessed.

What more than this gives God His rightful place? The whole man is lifted up to Him in whom all his resources are found, from whom all his expectation must come. It reminds us of the Christian place -heirs of God, joint-heirs with Christ, who is the appointed Heir of all things, and He in whom we have obtained an inheritance into which we are brought according to the riches of His grace and to the praise of His glory. Now we joy in God, and rejoice in hope of His glory. Our city is of His building, our kingdom is of His preparation and giving. Finally, the food of the priests is virtually all that is offered to Jehovah by the people -His portion becomes their’s. “Because of the anointing, the most holy things were given them to eat, which was a special privilege of the priests. The same thing is true with regard to us. Whatever is precious in the offering of Christ, in every point of view -in His life and in His death; in that bread come down from heaven, contemplated in His life of devotedness and grace here below; and in His death for us -all is the food and nourishment of our souls, in that communion with God in which we ourselves are kept in our priesthood. The priests alone ate the holy things, and they ate them in a holy place. It is only in the sense of the presence of God, and under the efficacy of that oil which is not poured on flesh, that we can truly realize what is precious in the work of Christ” (Synopsis, Vol. 1, pp. 261, 262).