Ezekiel 44:27

Eze 44:27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.

Ver. 27. He shall offer his sin offering.] Because we do easily overshoot ourselves in things permitted. Licitis perimus omnes. We perish in permitting all things.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

27. Before resuming his functions the priest presents a sin-offering.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in the day that he goeth into the sanctuary,.... Into the house and church of God, after his cleansing, and when the seven days from thence are up:

unto the inner court, to minister in the sanctuary; among the inward court worshippers, to minister in things to them; to preach the Gospel, and administer Gospel ordinances:

he shall offer his sin offering, saith the Lord God; though he has been privately cleansed in the fountain of Christ's blood, in which he has washed for sin and uncleanness; yet when he comes into the house of the Lord, he must acknowledge his sins and imperfections over Christ the sin offering; which he must bring in the arms of his faith, and so enter into the courts of the living God, and do the service of the sanctuary.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Day, after the seven first, (Calmet) though this would be a new regulation. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

During the days of his uncleanness he kept out of the sanctuary; when the days of purifying are fulfilled he then may go in.

The sanctuary; not the temple itself, but, as the next words have it, the inner court.

To minister; to execute the priest’s office.

Sin-offering: it is not said what this should be, nor doth that Lev 6:21 refer to this. I think rather that, Lev 4:3, a young bullock was to be this sin-offering in purifying as it was in consecrating him, Eze 43:19.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 27-30. Substantial wealth.

In every part of the world there is hunger, more or less, to possess land. By long observation men have discovered that to possess land is to possess influence and honor among their fellow-men. Is not land essential as the foundation of the harvest-crops? And are not crops of corn and fruit essential to the life of men? Is not agriculture the mainstay of a nation"s well-being? Yet without land agriculture is impossible; is it not therefore reasonable that men should eagerly long to call the land their own? On the other hand, this anxiety chains down men"s thoughts to inferior occupations and to a provision for their inferior nature. Such anxiety tends to draw away their attention from God and to weaken their sense of pious trust. In order to counteract this disastrous tendency, God appointed a class of men whose business it should be to keep God prominently before the eyes of their fellow-men. These servants of God were precluded from acquiring wealth. They were to be wholly employed in fostering the religious life in men. For their maintenance God provided in a special manner. These priests were designed to be models of human life, patterns of later Christians. God"s method for teaching the race is this viz., to set down a good man in their midst, and to inspire others with the desire to imitate him. If one man can live and prosper by virtue of implicit and practical faith in God, other men can. By diligent culture of the land, God has ordained that human life shall be sustained. Yet God is not shut up to this one system. "Man does not live by bread alone, but by every word that proceedeth out of the mouth of God.

I EARTHLY POSSESSION IS ONLY A MEANS TO AN END. It is not a blessing, but only a medium of blessing. It is part of God"s system of means. The land exists with a view to harvest. The harvest is produced with a view to man"s bodily life. Man"s bodily life is sustained with a view to his spiritual character. On the whole, it is best that the land should be appropriated to personal possession. This secures that the land shall be cultivated in the highest degree, and that the crops shall be protected from premature use. If all land should remain as common property, there would be lack of inducement to cultivate it; there would be lack of inducement to personal exertion; there would be no check to extravagant waste. Personal possession is best for a community; yet it becomes a waste and an injury if a man possesses more than he can cultivate. God gives not land to a man in order that he may be tyrannical, selfish, puffed up with overweening conceit. This is a miserable perversion of a Divine gift. Land is created for cultivation. Cultivation of laud is designed for the support of human life. And all the laud in the world is worth nothing to me except as it ministers to the health and vigor of my life.

II GOD CAN SECURE THIS END BY OTHER SYSTEMS OF MEANS. The best proof that, he can do so is the fact that he has done so on many occasions. It would be the height of folly to suppose that God has not made the wisest possible arrangement for the well-being of men. Yet if men abuse the arrangement and push God away from his rightful place, God can alter his system, and bring about his end by other agencies. He sustained the life of Abraham, gave him wealth and influence among men, while, at the same time, he refused to give him a rood of land. He was the Special Protector of the Hebrew nation; yet he led them about the desert for the lifetime of a whole generation, where harvests could not be gathered, and where land was not desired as a possession. Yet they wanted not for food or for clothing. God was to them better than all harvests. So Jesus Christ called away the twelve from their secular pursuits; yet he did not suffer them to want any good thing. Jesus himself preferred to have no encumbrance of land or wealth. He freely chose the state of poverty. To him, living in such intimate union with his Father, landed possession would have been a needless burden; yet, not only were his own wants supplied, but he royally spread a table for others. What the Son did on earth was the visible effect of his Father"s working.

III UNSELFISH SERVICE BRINGS TO A MAN THE LARGEST GAIN. He who forgets himself in his generous kindness is not forgotten by his fellows is not forgotten by God. The family of Zadok were prohibited from being landholders. Nevertheless, they shall not want. "Every dedicated thing in Israel shall be theirs." "The first of all the firstfruits" shall be theirs. God out-distances all his creatures in generously rewarding faithful service. In his book every item of devoted toil and sacrifice is noted; for it ample reward is preparing. Just as one pain of corn will produce, in the harvest, a hundred grains, so consecrated service is living seed it shall fructify into splendid results. Did Abraham ever regret his unswerving fidelity to God? Does St. Paul feel today that he made too great sacrifices of himself for others? Has any one been a loser for serving God? It almost savors of profanity to propose such a question. The true servants of God shall enjoy the tribute due to God himself. Statesmen, under a mighty king, are rewarded with a goodly share of the revenue of the empire; so the tribute paid into God"s temple God distributes among his priests. For them who serve God well other men labor. Other men till the ground and prepare the produce. They who do the highest work shall have the best reward. Thus it was predicted, "Strangers shall stand and feed your flock, and the sons of the alien shall be your ploughmen and your vine-dressers; but ye shall be called the Priests of the Lord." Like many other good things, the name and the office of the priest have been made a curse. Yet a true priest God"s servant to mankind is a very fount of blessing. He is like salt in the earth a preserving and purifying power. Wherever he comes he is a spring-season of life and joy. He is to be well cared for, so "that he may cause the blessing to rest in thine house.

IV THE DEVOTED SERVANT OF GOD OBTAINS A PROPRIETORSHIP IN GOD. "I am their Inheritance... I am their Possession." An estate is not really ours because we call it ours. We cannot call anything ours unless it becomes a part and parcel of ourselves. If it adds to our character and our strength, then, and only then, is it ours. The land estate is often the master of the man. He lives to improve it rather than to be improved by it. We possess property when we really get some advantage out of it. So is it also with respect to God. If we make God our Friend, we extract advantage from him. If we believe his promises and open our souls to his vitalizing grace, we are enriched from him. God"s wisdom becomes our wisdom. His righteousness becomes our righteousness. His love becomes a fountain of love in us. We are "partakers of the Divine nature." In a very emphatic sense God gives himself to us. Every capacity in us may be filled with God. If we are fully God"s property, God is our Portion our Inheritance. This is transcendent condescension, the sublimity of love.

V TO POSSESS GOD IS TO POSSESS ALL THINGS. On this account it would have been a superfluity if Jesus had been a Proprietor of wealth. Of what advantage would it have been for him to possess fields, if he could create a sufficient supply of bread by the magic of command? Although the poorest, he was yet the richest of men. It is understood that he who possesses the key of the bank possesses the contents of the hank. If the Creator be mine, if I can call him my Father," then whatever his creation contains of good is mine also. It is clear that I must, as a creature, be dependent. Is it better to depend on law or on the Lawgiver? on the cistern or on the Fount? on blind circumstances or Omniscient Wisdom? on natural forces or on the all-creative God? My faith is founded in common sense. God undertakes to be my Friend my Father. Then I am his child; and" if a son, then an heir heir of God; "All things are yours, for ye are... God"s. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And on the day that he enters into the Sanctuary for the first time to initiate himself into the service, he shall offer up his sin-offering; this is his one tenth of an ephah [of flour]. In Moed Katan (16a) the following is taught: the regular priest requires one tenth of an ephah on the day of his initiation, as it is stated (Lev. 6:13): “This is the offering of Aaron and his sons, etc.” and as is explained in Tractate Menachoth (51b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.