Ezekiel 44:17

Translation
King James Version
¶ 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.
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KJV (with Strong's)
And it shall come to pass, that when they enter H935 in at the gates H8179 of the inner H6442 court H2691, they shall be clothed H3847 with linen H6593 garments H899; and no wool H6785 shall come H5927 upon them, whiles they minister H8334 in the gates H8179 of the inner H6442 court H2691, and within H1004.
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Complete Jewish Bible
"'Once they enter the gates of the inner courtyard, they are to wear linen clothing; they are not to wear any wool while serving at the gates of the inner courtyard or inside it.
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Berean Standard Bible
When they enter the gates of the inner court, they are to wear linen garments; they must not wear anything made of wool when they minister at the gates of the inner court or inside the temple.
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American Standard Version
And it shall be 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, while they minister in the gates of the inner court, and within.
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World English Bible Messianic
It shall be that, when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come on them, while they minister in the gates of the inner court, and within.
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Geneva Bible (1599)
And whe they shall enter in at the gates of the inner court, they shall be clothed with linen garments, and no wool shall come vpon the while they serue in ye gates of the inner court, and within.
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Young's Literal Translation
And it hath come to pass, in their going in unto the gates of the inner court, linen garments they put on; and no wool cometh up on them in their ministering in the gates of the inner court and within.
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See also
Revelation 19:8Exodus 28:43Exodus 39:27Exodus 39:29Exodus 28:39Exodus 28:40Revelation 4:4
In the KJVVerse 21,617 of 31,102

Study This Verse

SUMMARY

Ezekiel 44:17 delivers a precise divine mandate for the priests ministering in the visionary Temple, stipulating that they must be clothed exclusively in linen garments and that no wool shall come upon them during their sacred service. This instruction profoundly underscores the non-negotiable importance of ritual purity, spiritual distinction, and profound reverence required for those who draw near to God's holy presence, establishing an exacting standard for consecrated worship in the restored sanctuary.

CONTEXT

  • Literary Context: This verse is intricately woven into Ezekiel's extensive and highly detailed vision of a new Temple, which spans chapters 40-48. Delivered to the prophet during the profound spiritual and physical desolation of the Babylonian exile (c. 593-571 BC), this elaborate blueprint served as a powerful message of divine hope, restoration, and the re-establishment of God's dwelling among His people. Following the meticulous architectural descriptions presented in Ezekiel 40-43, chapter 44 marks a significant shift in focus to the personnel and protocols governing the Temple, specifically outlining the duties, responsibilities, and requirements for the priesthood. The meticulous regulations concerning priestly attire, particularly for the Zadokite priests, who alone were granted the privilege of direct access to the Lord, profoundly highlight the sanctity of the inner court and the divine presence within its sacred confines. This passage thus sets the stage for a purified and meticulously ordered system of worship, standing in stark contrast to the defilement and idolatry that led to the Temple's destruction and the people's exile, as vividly recounted in earlier chapters of Ezekiel.

  • Historical & Cultural Context: In ancient Israel, the priesthood occupied a uniquely sacred and indispensable role as mediators between Yahweh and His covenant people. Their multifaceted functions, ranging from offering prescribed sacrifices to meticulously teaching the divine Law, demanded an exceptionally rigorous standard of purity and holiness. While detailed regulations for religious vestments were common across many ancient Near Eastern cultures, often imbued with symbolic significance, Israel's laws, divinely revealed by Yahweh, were distinct in their unwavering emphasis on ritual purity as a tangible reflection of moral and spiritual holiness. During the Babylonian exile, the absence of a functioning Temple and an active priesthood created a profound spiritual void and a sense of disconnection from God. Ezekiel's visionary prophecy, therefore, provided a future hope, not merely of physical return but of the re-establishment of divine order and the profound sanctity of worship, even if its full realization lay in the future. The specific prohibition of wool and the explicit mandate for linen were rooted in specific cultural and theological understandings of purity. Linen was universally associated with cleanliness, coolness, and purity, while wool, which could cause sweat and was sometimes linked to animal impurity, was deemed unsuitable for sacred service, symbolizing a separation from human exertion and potential defilement in the divine presence.

  • Key Themes: Ezekiel 44:17 contributes significantly to several overarching theological themes woven throughout the book of Ezekiel and the broader biblical narrative. The theme of Purity and Holiness is paramount, as the specific clothing requirements underscore the absolute necessity of both ritual and spiritual cleanliness for those who dare to draw near to God. The linen garments, less prone to absorbing sweat than wool, symbolize a separation from human exertion and impurity in divine service, reflecting the profound spiritual state required for ministry. This emphasis extends beyond mere ritual to encompass the moral and spiritual integrity of the priests, echoing the broader biblical call for God's people to be holy as He is holy, a principle foundational to the Pentateuch, especially in Leviticus. Another crucial theme is Distinction and Separation, as the unique priestly attire visually and symbolically set apart those consecrated for God's service. Their garments were not merely functional but served as a visible sign of their unique, consecrated role, emphasizing the sacredness of their office and the profound difference between the holy and the common. Finally, the meticulous details articulated in this verse reflect the immense Reverence in Worship that is due to God. Every aspect of Temple service, from the grand architectural design to the specific fabric worn by the priests, was to be conducted with the utmost respect, precision, and adherence to divine instruction, signifying the gravity, awe, and glory of ministering before the Almighty. This foreshadows the intentionality and spiritual integrity required for all true worship, as beautifully articulated in the New Testament's call to worship God in spirit and truth.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • clothed (Hebrew, lâbash', H3847): A primitive root meaning "to wrap around, i.e. (by implication) to put on a garment or clothe (oneself, or another), literally or figuratively." In this context, it signifies the deliberate and commanded act of donning specific attire. This is not a choice left to the priests but a divine imperative, emphasizing that their garments were part of their sacred duties. The act of "clothing" here is not merely practical but profoundly ritualistic, marking their entry into a state of consecrated service and purity.
  • linen (Hebrew, pishteh', H6593): Referring to "linen (i.e. the thread, as carded); flax, linen." This specific material, derived from flax plants, was highly esteemed in ancient cultures for its purity, smoothness, breathability, and cleanliness. In the biblical context, linen (often designated as "fine linen" or bad) is consistently associated with sacred objects, the tabernacle, and priestly garments (e.g., Exodus 28:39). Its selection in Ezekiel 44:17 is crucial, symbolizing cleanliness, spiritual purity, and a state free from defilement, standing in stark contrast to wool.
  • wool (Hebrew, tsemer', H6785): Meaning "wool; wool(-len)." This term denotes the fibrous material obtained from sheep. The explicit and absolute prohibition of wool in priestly garments is profoundly significant. As clarified in the subsequent verse (Ezekiel 44:18), wool caused sweat, which was considered ritually defiling and inappropriate for those ministering in the holy presence of God. This prohibition powerfully underscores the divine demand for an unblemished, pure, and undefiled approach to God, free from any impurities associated with human exertion or the fallen physical body.

Verse Breakdown

  • "And it shall come to pass, [that] when they enter in at the gates of the inner court": This opening clause meticulously establishes the specific context and precise timing for the regulation. "They" refers implicitly to the priests, particularly the faithful Zadokite priests, who alone were granted the privilege of ministering in the inner court. The "gates of the inner court" denote the sacred threshold of the most holy areas accessible to the priests, where their direct and intimate service to God would unfold. The introductory phrase "it shall come to pass" functions as a divine decree, signifying a future certainty and an unalterable command within the context of the restored Temple.
  • "they shall be clothed with linen garments;": This is the central, affirmative command of the verse. Upon entering the sacred space of the inner court, the priests were absolutely required to wear garments made exclusively of linen. This was not a mere suggestion or a matter of personal preference but a strict, non-negotiable mandate, emphasizing the paramount importance of specific attire for maintaining ritual purity and holiness in God's presence. Linen, renowned for its intrinsic cleanliness, smoothness, and breathability, served as a tangible symbol of the spiritual state of purity and reverence demanded for ministry.
  • "and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.": This clause provides the crucial negative injunction, explicitly forbidding the use of wool. The underlying reason, which is further elucidated in Ezekiel 44:18, is that wool would cause sweat, which was considered ritually defiling and utterly inappropriate for divine service. The deliberate repetition of the phrase "in the gates of the inner court, and within" serves to emphatically reinforce the precise geographical and functional scope of this regulation, underscoring that this strict dress code applied without exception throughout their sacred duties within the most holy precincts of the Temple, emphasizing the gravity and sanctity of the priestly ministry in that consecrated space.

Literary Devices

Ezekiel 44:17 primarily employs Symbolism and Contrast to convey its profound theological message. The Symbolism of linen garments is paramount; linen, being smooth, clean, and non-sweat-inducing, symbolizes purity, coolness, and the absence of human defilement or exertion in God's holy presence. It represents the spiritual cleanliness and unblemished state required for sacred service. Conversely, the explicit prohibition of wool carries its own significant symbolic weight, representing that which causes sweat and thus ritual impurity, highlighting the absolute necessity for the priests to be set apart from the common, the defiling, and the results of human labor in the presence of God. This creates a clear and emphatic Contrast between the divinely acceptable (linen) and the strictly forbidden (wool), thereby emphasizing the precise and exacting nature of holiness demanded by God for those who serve Him. The Repetition of "in the gates of the inner court" also functions as a powerful literary device, underscoring the specific, highly sacred, and restricted location where these meticulous regulations were to be observed without deviation, reinforcing the gravity and profound sanctity of the priestly ministry within that consecrated space.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 44:17, with its stringent clothing regulations for the priests, powerfully illustrates the biblical themes of divine holiness and the absolute necessity of a pure and reverent approach to God. The physical requirements imposed upon the Old Testament priesthood were not arbitrary; rather, they served as tangible object lessons, foreshadowing deeper spiritual realities. They unequivocally underscored that God is utterly holy, transcendent, and cannot be approached casually, carelessly, or presumptuously. The meticulous attention to external, ritual purity within the Temple system pointed to the ultimate, profound need for internal, spiritual purity. This verse teaches that our approach to God, in any form of worship or service, must be marked by intentionality, profound reverence, and a deliberate separation from anything that defiles, whether physically, morally, or spiritually. It highlights the fundamental principle that God alone sets the terms for how humanity can draw near to Him, thereby emphasizing His majestic transcendence and the sacredness of His presence.

REFLECTION AND APPLICATION

While the literal requirements of Ezekiel 44:17 apply specifically to the Old Testament priesthood and the visionary Temple, its underlying principles resonate profoundly with believers today. As followers of Christ, we are called to be a "royal priesthood" (1 Peter 2:9), entrusted with the privilege of offering spiritual sacrifices and engaging in spiritual worship. This verse challenges us to deeply consider the "garments" of our spiritual lives. Just as the priests were commanded to shed wool and don linen, we are spiritually called to "put off" the old self with its sinful practices, defiling habits, and worldly attitudes, and to "put on" the new self, which is created in God's likeness in true righteousness and holiness (Ephesians 4:22-24). Our worship, whether in private devotion, corporate gathering, or daily living, should be marked by intentionality, profound reverence, and a deep respect for God's absolute holiness. We are to approach Him not with the "sweat" of our own flawed efforts, self-righteousness, or defilement, but rather clothed in the imputed righteousness of Christ, seeking to live lives that authentically reflect our calling as those set apart for God's glory. This passage serves as a potent reminder that true worship demands a prepared and purified heart and a life committed to holiness, reflecting the awe and magnificent glory of the God we serve.

Questions for Reflection

  • In what ways might I be "wearing wool" (i.e., clinging to defiling habits, impure thoughts, or self-reliant attitudes) in my spiritual life or worship, and how can I actively "put on linen" (i.e., embrace spiritual purity, Christ's righteousness, and humble dependence on God)?
  • How does the meticulousness and strictness of the priestly regulations in Ezekiel 44:17 deepen my understanding of God's transcendent holiness and the profound reverence due to Him in every aspect of my daily life and worship?
  • As a "royal priesthood" in Christ, what does it truly mean for me to be "set apart" for God, and how should this divine distinction tangibly manifest in my conduct, character, and priorities in a fallen world?

FAQ

Why was wool specifically prohibited for the priests' garments in the Temple?

Answer: The prohibition of wool (H6785, tsemer) for priestly garments, as explicitly stated in Ezekiel 44:17 and further elucidated in Ezekiel 44:18, was primarily due to its tendency to cause sweat. In ancient Israelite ritual law, sweat was intrinsically associated with human exertion, physical defilement, and perhaps even the fallen, unredeemed nature of humanity. It was considered ritually impure and therefore utterly unsuitable for those ministering in the holy presence of God. Linen (H6593, pishteh), in stark contrast, was breathable, less absorbent of sweat, and was widely recognized as symbolizing cleanliness, coolness, and purity. This profound distinction underscored the divine demand for absolute ritual and spiritual purity in all aspects of Temple service, ensuring that the priests approached God without any blemish, impurity, or defilement stemming from their own physical being or efforts.

Who are "they" referred to in Ezekiel 44:17, and how does this relate to the broader context of the Temple vision?

Answer: "They" refers specifically and exclusively to the priests who were divinely authorized and permitted to minister in the inner court of the visionary Temple. Within Ezekiel's expansive prophecy, particular emphasis is placed on the Zadokite priests, who were singled out for their unwavering faithfulness and loyalty during a time when other Levites had gone astray and defiled themselves (Ezekiel 44:10). This passage meticulously outlines the specific requirements for these faithful Zadokite priests, including their precise attire, as they were the ones granted the exclusive and sacred right to draw near to the Lord and minister directly before Him in the most holy and consecrated areas of the Temple. This distinction powerfully highlights God's justice, His unwavering commitment to holiness, and His reward for faithfulness, ensuring that only those who maintained purity, integrity, and loyalty would serve in His restored and sanctified sanctuary.

CHRIST-CENTERED FULFILLMENT

Ezekiel 44:17, with its stringent and symbolic requirements for priestly attire, finds its ultimate, perfect, and profound fulfillment in the person and work of Jesus Christ. The Old Testament priests, with their linen garments signifying ritual purity and separation, served as a type and shadow of the perfect, unblemished High Priest who was to come. Jesus, unlike any human priest, needed no external ritual cleansing or special garments to approach God, for He is inherently pure, eternally holy, and utterly without sin (Hebrews 7:26). He Himself is the ultimate "linen garment" of righteousness, perfectly fulfilling every single demand of God's absolute holiness and justice. Through His once-for-all, perfect sacrifice on the cross, Christ has not only purified us from the "sweat" of our sin, human exertion, and defilement, but He has also graciously "clothed" us in His own perfect, imputed righteousness (2 Corinthians 5:21). We, as New Testament believers, are now declared a "royal priesthood" (1 Peter 2:9), granted direct, confident access to God not by our own merit, ritualistic garments, or human efforts, but solely by being "clothed with Christ" through saving faith (Galatians 3:27). The vision of the pure linen garments in Ezekiel powerfully anticipates the spotless Bride of Christ, the Church, whom He will one day present to Himself "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:27). In Christ, the symbolic purity of linen becomes a profound spiritual reality, enabling us to draw near to God with unwavering confidence, not in our own insufficient efforts, but in the perfect, complete, and all-sufficient work of our glorious High Priest.

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Commentary on Ezekiel 44 verses 17–31

I. II. Main points1. 2. Sub-points

God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,

I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Eze 44:17, Eze 44:18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Eze 44:19, as before, Eze 42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, Eze 42:14), they shall approach to those things which are for the people, in their ordinary garments.

II. Concerning their hair; in that they must avoid extremes on both hands (Eze 44:20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (Co1 11:14); it is effeminate.

III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Eze 44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev 10:9; Pro 31:4, Pro 31:5.

IV. Concerning their marriages, Eze 44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.

V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (Eze 44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deu 17:8, Deu 17:9); and in controversy they shall stand in judgment, Eze 44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex - Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.

VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev 21:1, Lev 21:11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Eze 44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Eze 44:26, Eze 44:27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.

VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (Eze 44:28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;" for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (Eze 48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,

1.What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Eze 44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. 27. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, Co1 16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Eze 44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.

2.What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Eze 44:30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Pro 3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–31. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verses 17 onwards) And when they enter the gates of the inner court, they shall be clothed with linen garments (or robes); they shall not wear anything made of wool (or they shall not wear garments made of wool) when they minister at the gates of the inner court and inside. Linen turbans shall be on their heads (or they shall have linen turbans on their heads) and linen undergarments shall be around their waists, and they shall not be bound in sweat (or forced). And when they go out to the outer courtyard to the people, they shall take off their garments (or stoles) in which they ministered, and they shall put them in the treasury (or colonnades) of the sanctuary (or the holy place), and they shall put on other garments (or stoles), and they shall not sanctify the people with their garments (or stoles). But they shall not shave their heads, nor let their hair grow long, but they shall trim their hair (or shave their heads) without shaving the hair too close: they shall cover their heads. And not every priest shall drink wine when he is about to enter the inner court. First, the words of the story must be interpreted. Among other things that the sermon of the Lord commands to the priests, he also orders that they should be clothed in linen garments at the very gates of the inner court, that is, with linen stoles: and they should not use garments woven with gold either at the gates of the inner court or inside, that is, in the holy of holies; and linen turbans or headbands should be on their heads, and linen undergarments around their loins. And what follows according to the Septuagint: 'And they shall not gird themselves violently,' which Aquila and Symmachus translated as 'in sweat.' Theodotion, expressing the Hebrew word itself, rendered it as, 'in Jeze,' meaning that they should not be girded violently, tightly, like prisoners, so as not to become unfit for the priestly and Levitical duties, and be unable to hold and slaughter the victims, nor to draw and run around. And because he had previously commanded the priests what garments they should wear when they were inside the sanctuary, he now orders that when they go out into the treasuries or the holy places, they should take off their former garments and put on others. For if they had the holy garments, they would sanctify the people who were standing outside and had not yet been sanctified, nor had prepared themselves for the sanctification of the temple, so that they may be of Nazarene for the Lord. From this we learn that we should not enter into the holy of holies with everyday and any garments that are polluted for common use, but with a clean conscience and clean garments, keep the sacraments of the Lord. And what follows: 'But they shall not shave their heads, nor let their hair grow long, but they shall trim their heads,' clearly demonstrates that we should not be priests and worshippers of Isis and Serapis with shaved heads, but neither should we let our hair grow long, which is properly luxurious and belongs to barbarians and warriors; but that the honorable appearance of the priests be shown on their faces. For this reason, the LXX said, 'They shall not shave their heads, nor let their hair grow long, but they shall cover their heads,' from which we learn that we should not make baldness with a razor or cut our hair so close that we appear like shaven ones, but that our hair should be left long enough to cover the skin. Or certainly, the priests should always cover their heads, according to what Virgil said (Aeneid, Book III):

To veil his hair with a purple covering. But this is a violent interpretation. However, not only will priests and Levites not drink wine in their ministry, but they will not even enter the Holy of Holies, so that their mind may not be overwhelmed, and their senses may not become duller. Hence the Apostle says: It is good, he says, not to drink wine and not to eat meat (Rom. XIV, 21). And in another place: And do not get drunk with wine, in which there is debauchery (Ephes. V, 18). For the people ate and drank, and then got up to play. And he clearly showed (as Alexander shows) why he granted Timothy to drink a little wine: for his stomach, he says, and frequent illnesses (1 Timothy 5). The Egyptian priests use linen garments not only internally but also externally. Furthermore, the divine religion has one dress for the ministry and another for common use in life. The undergarments are properly worn to preserve modesty and decorum: so that, when ascending the steps of the altar and moving about in the ministry, they do not reveal indecency. The superstition of the pagans has many heads. But as far as my knowledge is concerned, I do not believe that any of the pagans abstain from wine. These words will show what all things in accordance with sense indicate as spiritual. The Apostle also teaches that there are sacred and spiritual garments, saying: Put on the Lord Jesus Christ (Rom. XIII, 14). And in another place: Put on the bowels of mercy, kindness, humility, meekness, and patience (Coloss. III, 12). And again: Stripped off the old man with his works, and put on the new man who is renewed in knowledge, according to the image of the Creator (1 Cor. 15:54); which I think also signifies this: For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, and so on. About the priestly garments in Exodus, it is written more fully (Exodus 28); and we have previously published a book (Epistle 64, to Fabiola), to the interpretation of which a diligent reader must be sent. For we cannot comprehend a broad subject in a concise discourse. These clothes we make with our own labor, which are woven from above, such as the Lord had a tunic that could not be torn (John 18); in which we are clothed when we know the secret and hidden things of the Lord, and we have the spirit that searches even the high and deep things of God, which are not to be shown to the common people, nor to be spoken to the un-sanctified, nor to those not prepared for the sanctity of the Lord: so that if they hear greater things, they may not be able to bear the majesty of knowledge, and be choked like solid food, who are still nourished by the milk of infancy. But on the contrary, Scripture teaches that the worst clothing, as is sung in the Psalms about the traitor Judas, is to be clothed with curses (Ps. CVIII, 29). And a little later: Let it become for him like the clothing with which he is surrounded, and like the belt with which he is always girded. Therefore, the Lord, who suffered for us and carried our sins, is said to have dirty clothes in Zechariah, of which it is written: And Jesus was clothed in dirty clothes (Zach. III, 4): which he later takes off, as the Scripture says: Take away the dirty clothes from him and dress him in clean clothes, and so on. But what follows: "Vittae, sive cidares lineae erunt in capitibus eorum, puto coronam ostendere gratiarum, de qua scriptum est: Coronam enim gratiarum suscipiet tuus vertex (Prov. IV, 9). Nec illud nobis de operto et nudo capite faciet quaestionem, quod Apostolusloquitur: Mulier debet velamen habere super caput, propter angelos. Si enim non velatur mulier, attondeatur. Sin autem, turpe est mulieri tonderi aut radi, operiatur. For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man (2 Cor. XI, 10). For if it is the custom for men not to cover the head, it seems to be the opposite, so why do priests now command them to cover their heads or cut their hair? But if we read diligently, the present matters will be resolved from the previous ones. For it is said above: When they serve at the doors of the inner court and within. For if we enter into the holy and stand in the presence of the Lord, we ought to cover our heads: Because not every living thing will be justified in the sight of the Lord (Ps. CXLII, 2). And: From infancy the heart of man is inclined to evil. Finally, we also use our female bodies inwardly so that no defilement of conscience and impurity of matrimonial work appears in the sight of God. The Savior wants his apostles to be girded with these female items, saying: Let your loins be girded, and your lamps burning in your hands (Luke 12:35). And the Apostle speaks to believers: Therefore, gird up your loins in truth (Ephesians 6:14). And the imitators of Christ hear that which is written about him: He shall be girded with justice and clothed with truth (Isaiah 11:5). And this very belt, which is holy and has ascended to the pinnacle of virtues, is not bound forcibly: lest he appear unwilling to observe the good of continence and to eat the bread of his face in sweat, but to do the commandment of the Lord willingly. Finally, when he goes out and mingles with the people, he puts off his priestly garments in the treasury, where the riches of the Lord are preserved; and the priests use other garments and another teaching for the common people, so that the people may not be sanctified in their garments. It is a burden for the multitude to undertake beyond their strength, as Solomon says: 'The snare of a man is to consecrate quickly what is his own; for when he has made a vow, repentance steals upon him.' (Prov. XX, 25, LXX) . Finally, the Nazarenes offer themselves willingly, and whoever vows something and does not fulfill it is guilty of the vow. Hence it is said about widows: 'When they have given themselves to wantonness, they want to marry in Christ, having condemnation because they have cast off the first faith.' (I Tim. V, 11, 12) . For it is better not to promise than to promise and not do. Anna offered Samuel, who remained in eternal sanctity (1 Samuel 1). And Manoah offered Samson his son, but the lust of Delilah defiled the sanctification of his hair (Judges 13). Finally, the Lord withdrew from him and he was condemned to blindness, except that later, as his hair grew, he regained his former strength and in the image of Christ, he killed many more of the enemies of Israel in death than he did in life. But the Lord wants his priests to have perpetual holy hair and to cover their heads, not with any external veil, but with their own natural hair, not for adornment and luxury, but for decency. Therefore, the apostles' hair is counted, as the Savior says: But the very hairs of your head are all numbered (Matt. 10:30). That head, about which it is written in Ecclesiastes: The wise man's eyes are in his head (Eccl. 2:14). But the head of the man is Christ, whom the sinner tramples upon and despises, and, so to speak, shaves with a razor, and takes away his beauty. Which the sons of Ammon also did to those whom David had sent as ambassadors (2 Samuel 10). But, on the other hand, transgressing the law dishonors God, and therefore, whoever keeps the precepts of the law, honors him, so that what is written may be fulfilled: That all may honor the Son as they honor the Father (John 5:23). Furthermore, what follows is clear: That every priest, when about to enter the inner courtyard, should not drink wine, it is evident that the state of mind is overturned in drunkenness and debauchery, and we do not fully understand when the mind is occupied with the satisfaction of wine. But drunkenness is not only shown in the drinking of wine, but in all things, in which the mind is intoxicated and fluctuates with love and hatred, in contracts and business of the world, and cannot maintain its state. And because we are surrounded by fragile flesh, and we are compelled to do certain things that pertain to the body, such as providing for food and clothing and necessities, which we should not do, at least it is required of us that when we return to ourselves and understand why we were born, and enter the innermost sanctuary of the temple, we withdraw from the vices of the world and do not even commit the slightest sins. Through this, it is shown that we commit minor sins out of necessity of the flesh, and again, there is a time when, entering the inner courtyard, we must be free from all worldliness and external distractions.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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