Ezekiel 44:18

Translation
King James Version
They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.
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KJV (with Strong's)
They shall have linen H6593 bonnets H6287 upon their heads H7218, and shall have linen H6593 breeches H4370 upon their loins H4975; they shall not gird H2296 themselves with any thing that causeth sweat H3154.
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Complete Jewish Bible
They are to wear linen turbans on their heads and linen underclothes on their bodies, and they are not to wear anything that makes them sweat.
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Berean Standard Bible
They are to wear linen turbans on their heads and linen undergarments around their waists. They must not wear anything that makes them perspire.
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American Standard Version
They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with anything that causeth sweat.
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World English Bible Messianic
They shall have linen tires on their heads, and shall have linen breeches on their waists; they shall not clothe themselves with anything that makes them sweat.
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Geneva Bible (1599)
They shall haue linnen bonets vpon their heades, and shall haue linnen breeches vpon their loynes: they shall not girde them selues in the sweating places.
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Young's Literal Translation
Linen bonnets are on their head, and linen trousers are on their loins, they are not restrained with sweat.
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See also
Exodus 39:281 Corinthians 11:41 Corinthians 11:101 Corinthians 14:40Isaiah 3:20Leviticus 16:4Exodus 28:40
In the KJVVerse 21,618 of 31,102

Study This Verse

SUMMARY

Ezekiel 44:18 delineates precise dress codes for the Zadokite priests ministering in the visionary temple, stipulating linen bonnets and breeches and strictly prohibiting any attire that induces sweat. This divine directive underscores the absolute necessity of purity, holiness, and distinction in sacred service, setting apart those consecrated to God from the common, defiling aspects of human labor and the fallen world, thereby maintaining the sanctity of His presence.

CONTEXT

  • Literary Context: Ezekiel 44:18 is embedded within the climactic section of Ezekiel's prophecy (chapters 40-48), which presents an elaborate vision of a new, purified temple and its meticulously ordered worship. Specifically, this verse falls within the detailed regulations for the priests who are permitted to serve in this eschatological sanctuary. Following the initial descriptions of the temple's architecture and the glory of God returning to it, Ezekiel 44 shifts focus to the personnel. Verses 15-16 specifically identify the "sons of Zadok" as the faithful priests who remained loyal during Israel's apostasy, granting them the exclusive privilege of drawing near to the Lord. Verse 17 initiates the specific instructions for their vestments, with verse 18 providing crucial prohibitions that emphasize ritual purity and separation from the common. The narrative progression moves from the sacred space itself to the consecrated individuals who minister within it, highlighting God's unwavering demand for holiness from those who represent Him and facilitate access to His presence.
  • Historical & Cultural Context: The vision of Ezekiel's temple, though given during the Babylonian exile, anticipates a future restoration of pure worship, drawing upon and refining earlier Mosaic Law. In the ancient Near East, priestly attire was universally significant, distinguishing religious practitioners from the populace and from priests of other cults. The emphasis on linen for Israelite priestly garments, as prescribed in earlier legislation (e.g., Exodus 28:42), was a distinctive feature. Linen was esteemed for its purity, ease of cleansing, and its association with royalty and divine beings, contrasting sharply with wool, which was often considered ritually impure due to its animal origin or its propensity to retain dirt and insects. The prohibition against "anything that causeth sweat" is particularly profound, linking to the broader biblical understanding of sweat as a consequence of the curse of toil in Genesis 3:19. This symbolic connection signifies the exclusion of human effort, common labor, and any defilement associated with the fallen world from the sacred service in God's presence, underscoring the divine nature of worship.
  • Key Themes: This verse powerfully contributes to several overarching themes pervasive throughout Ezekiel and the broader Old Testament. Foremost is the theme of holiness and purity, asserting that God's transcendent presence necessitates absolute ritual and moral cleanness. The prescribed linen garments are a tangible symbol of this purity, setting the priests apart as consecrated. Another critical theme is distinction and separation; the priests are not merely functionaries but consecrated individuals whose very attire signifies their unique mediatorial role. This separation extends to a deliberate distancing from the defilement and commonness of the world, symbolized by the prohibition of sweat-inducing materials. The meticulous detail of the instructions further highlights the theme of divine order and meticulous care in worship, demonstrating that every aspect of approaching God is divinely ordained and must reflect His perfect character. This vision also implicitly touches upon the theme of atonement and access, as these purified priests facilitate the people's approach to a holy God, foreshadowing the ultimate access granted through a greater priesthood.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Linen (Hebrew, pishteh', H6593): This term (H6593) refers to flax or linen thread, and by extension, garments made from this material. In biblical contexts, linen consistently symbolizes purity, cleanliness, and sacredness. Unlike wool, which could be coarse or harbor impurities, linen was smooth, white, and easily cleaned, making it the ideal fabric for priestly garments. Its repeated mention here underscores the absolute necessity of ritual and spiritual purity for those who minister in God's holy presence.
  • Breeches (Hebrew, miknâç', H4370): Derived from a root meaning "to hide" (H4370), this word refers to drawers or undergarments, specifically designed to conceal the private parts. The use of "breeches" in priestly attire, as also commanded in Exodus 28:42, ensured modesty and ritual purity. Their presence emphasizes that even the most intimate aspects of the priests' person were to be covered and consecrated, preventing any exposure that would be considered defiling or disrespectful in the sacred space.
  • Sweat (Hebrew, yezaʻ', H3154): From an unused root meaning "to ooze," this term (H3154) denotes perspiration, or by implication, a garment that causes sweat. The prohibition against garments that induce sweat is profoundly symbolic. Sweat is intrinsically linked to physical labor, the commonness of daily life, and specifically, the curse pronounced upon Adam in Genesis 3:19 ("By the sweat of your face you shall eat bread"). Thus, avoiding sweat in the temple signifies a rejection of the defilement, commonness, and human toil that are antithetical to the sacred, pure, and divinely provided nature of worship. Priestly service was to be marked by divine grace, not human exertion.

Verse Breakdown

  • "They shall have linen bonnets upon their heads,": This clause specifies the required head covering for the priests. The "bonnets" (H6287, pᵉʼêr') denote an ornamental head-dress or turban, signifying dignity and authority. The material, "linen" (H6593, pishteh'), emphasizes purity and distinction. This ensured modesty and a clear separation from common attire, signifying their consecrated status and the reverence required for ministry in God's presence. The head, being a prominent part of the body, was to be adorned in a manner befitting sacred service.
  • "and shall have linen breeches upon their loins;": This part of the verse details the required undergarments. "Breeches" (H4370, miknâç') refers to drawers or undergarments designed to cover the private parts, as previously commanded in the Mosaic Law. Made of "linen" (H6593, pishteh'), these garments ensured complete modesty and ritual purity, preventing any exposure that would be considered defiling or disrespectful in the holy space. This highlights the comprehensive nature of the purity required, extending to even the most private parts of the body.
  • "they shall not gird [themselves] with any thing that causeth sweat.": This is a crucial prohibition, emphasizing the manner of dressing and the type of material. The priests were not to wear anything (or gird themselves in a way) that would lead to perspiration. This command transcends mere comfort; it is deeply symbolic. Sweat is inextricably linked to human exertion, the commonness of daily labor, and the curse of the Fall. By avoiding sweat, the priests maintained a state of ritual purity, ensuring that no defiling element of the common, fallen world would enter the sacred precincts of God's dwelling. Their service was to be marked by divine grace and provision, not human toil or the consequences of sin.

Literary Devices

Ezekiel 44:18 masterfully employs several literary devices to convey its profound theological message regarding priestly holiness. Symbolism is paramount, with "linen" representing purity, holiness, and righteousness, contrasting sharply with anything "that causeth sweat," which symbolizes human toil, the commonness of daily life, and the defilement associated with the curse of the Fall. The verse effectively utilizes contrast to highlight the stark distinction between the sacred and the profane; the pure, clean linen stands in direct opposition to the impurity implied by sweat and its origins in human exertion. Furthermore, the phrase "anything that causeth sweat" functions as a potent metonymy, where the effect (sweat) stands for the cause (strenuous labor, commonness, or ritual impurity). This metonymic expression powerfully communicates the idea that the priests' service must be utterly free from any taint of the ordinary or the fallen world, demanding a unique state of consecration and separation that transcends mere physical cleanliness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 44:18 profoundly illustrates God's unyielding demand for holiness and purity from those who draw near to Him in worship and service. The meticulous details of the priestly garments underscore that the sacred space of God's presence is utterly distinct from the common world. The linen symbolizes the purity required, while the prohibition against sweat-inducing attire signifies a rejection of human effort, defilement, and the consequences of the Fall in the context of divine service. This passage serves as a powerful reminder that our approach to God must be marked by reverence, a recognition of His absolute holiness, and a commitment to spiritual purity, rather than relying on our own strength or common ways. It emphasizes that divine service is not a human endeavor but a divinely ordained privilege requiring divine standards.

REFLECTION AND APPLICATION

While we no longer minister in a physical temple with literal linen garments, Ezekiel 44:18 offers timeless spiritual principles for believers today. As members of a "royal priesthood" (1 Peter 2:9), we are called to approach God with holiness and reverence. Our "garments" are now spiritual: the righteousness of Christ, which we "put on" by faith, and the "new self, created after the likeness of God in true righteousness and holiness" (Ephesians 4:24). This verse challenges us to critically examine what "sweat" we might be tempted to bring into God's presence—whether it be the sweat of self-righteousness, relying on our own works or efforts rather than His grace; the sweat of worldly defilement, allowing the commonness and impurities of the world to cling to us; or the sweat of human striving, attempting to earn what God freely gives or to perform ministry in our own strength. Our worship, prayer, and service should be characterized by a pure heart, a humble spirit, and a complete reliance on the finished work of Christ, shedding anything that represents our own fallen efforts or worldly attachments. We are called to embody a spiritual distinction, reflecting God's holiness in all we do.

Questions for Reflection

  • How does the emphasis on purity in priestly attire inform our understanding of holiness in Christian worship and service today?
  • In what ways might we, as spiritual priests, be tempted to "gird ourselves with anything that causeth sweat" (i.e., rely on human effort or worldly approaches) in our service to God?
  • What "spiritual garments" should we seek to wear as we approach God's presence, and how do we "put them on" in our daily lives?

FAQ

Why did the priests have to wear linen and not wool?

Answer: The requirement for linen (and not wool) for priestly garments was deeply rooted in both practical considerations and profound symbolic meaning. Practically, linen is cooler, lighter, and less irritating than wool, especially important in the warm climate of the Near East and during the strenuous duties of temple service. Symbolically and primarily, linen was considered pure, clean, and white, making it a fitting representation of the holiness and ritual purity absolutely essential for those ministering in God's presence. Wool, derived from an animal, was often associated with impurities, could harbor insects, and was generally considered less pure for sacred use in certain contexts. This distinction underscored the separation of the sacred from the common and the demand for unblemished purity in divine service, reflecting God's own character.

What does "anything that causeth sweat" mean in this context?

Answer: The phrase "anything that causeth sweat" refers to garments or materials that would induce perspiration. This prohibition carried deep symbolic meaning, extending far beyond mere physical comfort. Sweat is intrinsically associated with physical labor, the commonness of daily life, and specifically, the curse of toil pronounced upon Adam in Genesis 3:19 ("By the sweat of your face you shall eat bread you will return to the ground"). By forbidding anything that causes sweat, God was emphasizing that the priests' service in the temple was not to be like common labor or to bring any defilement from the ordinary, fallen world into His holy presence. It signified that priestly ministry was to be marked by divine grace, purity, and a supernatural enablement, not by human exertion, commonness, or the effects of sin. It was a clear demarcation between the sacred and the profane, ensuring the absolute sanctity of the sanctuary.

CHRIST-CENTERED FULFILLMENT

Ezekiel 44:18 finds its ultimate Christ-centered fulfillment in the person and perfect work of Jesus, our Great High Priest. Unlike the Levitical priests who needed specific garments to approach God, Jesus perfectly embodied purity and holiness in His very being, requiring no external cleansing or special attire. He is the one who perfectly fulfilled all the requirements of the Law, including the spirit of purity and separation from sin that these linen garments symbolized. While the Old Testament priests avoided the "sweat" of human toil in their service, Jesus, as our substitute, bore the ultimate "sweat" of human agony and the curse of sin. His "sweat... like great drops of blood" in Gethsemane (Luke 22:44) and His suffering on the cross represent His bearing the full weight of the curse and the toil of sin, a toil that led to His ultimate sacrifice. Through His perfect sacrifice, He provides us with "garments of salvation" and "robes of righteousness" (Isaiah 61:10), allowing us to approach God not in our own defilement, but clothed in His perfect righteousness. He is the Way, the Truth, and the Life, granting us confident access to the Father (Hebrews 10:19-22) without the need for our own sweat-inducing efforts or self-righteousness. He has done it all, making us holy and blameless in His sight (Colossians 1:22).

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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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