Ezekiel 44:23

Translation
King James Version
And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
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KJV (with Strong's)
And they shall teach H3384 my people H5971 the difference between the holy H6944 and profane H2455, and cause them to discern H3045 between the unclean H2931 and the clean H2889.
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Complete Jewish Bible
"'They are to teach my people the difference between holy and common and enable them to distinguish between clean and unclean.
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Berean Standard Bible
They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean.
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American Standard Version
And they shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
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World English Bible Messianic
They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
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Geneva Bible (1599)
And they shall teach my people the difference betweene the holy and prophane, and cause them to discerne betweene the vncleane and the cleane.
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Young's Literal Translation
`And My people they direct between holy and common, and between unclean and clean they cause them to discern.
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See also
Ezekiel 22:26Leviticus 10:10Leviticus 10:112 Timothy 2:242 Timothy 2:25Hosea 4:6Zephaniah 3:4
In the KJVVerse 21,623 of 31,102

Study This Verse

SUMMARY

Ezekiel 44:23 outlines a crucial and enduring responsibility for the Zadokite priests in the prophet's visionary blueprint for a restored Israel: to diligently instruct God's people in the fundamental distinctions between what is consecrated to God and what is common, and between what is ritually pure and impure. This teaching ministry was not merely an ancillary duty but was central to maintaining the holiness of the community, enabling proper worship, and ensuring the people could live in a manner consistent with their covenant relationship with a holy God. The verse profoundly underscores that true piety and faithfulness involve not only ritual observance but also deep understanding and discerning application of God's divine standards in daily life.

CONTEXT

  • Literary Context: Ezekiel 44:23 is strategically placed within the latter part of the book of Ezekiel (chapters 40-48), which presents a meticulously detailed vision of a new temple, its intricate rituals, and the specific regulations governing its priesthood. This grand vision serves as a culmination of Ezekiel's prophecies, following powerful pronouncements of judgment against Israel's apostasy and subsequent promises of glorious restoration. Chapter 44 specifically delineates the roles and responsibilities of the Zadokite priests, who are uniquely distinguished as those who remained steadfastly faithful to God during Israel's widespread spiritual rebellion and exile. Within this chapter, the immediate verses detail their exclusive access to the inner sanctuary, their attire, their regulations concerning offerings, and their personal conduct, making their didactic role in verse 23 an indispensable component of their comprehensive service. This emphasis on teaching highlights that the spiritual health of the restored community hinges not just on physical structures and rituals, but profoundly on the people's informed understanding of God's holiness.
  • Historical & Cultural Context: In ancient Israel, the Levitical priesthood, particularly those of the Aaronic lineage, functioned as the authoritative custodians and interpreters of the Mosaic Law. Their extensive duties, meticulously detailed in books such as Leviticus and Numbers, encompassed not only the performance of sacrificial rites but also crucial judicial functions, public health inspections (e.g., diagnosing leprosy), and, most critically, the systematic instruction of the Torah. The foundational distinction between "holy" and "profane" (or "common"), and "clean" and "unclean," permeated every facet of Israelite religious and social life, influencing dietary laws, personal hygiene, participation in worship, and even social interactions. The trauma of the Babylonian exile had severely disrupted these established practices and led to significant spiritual confusion and moral decay. Ezekiel's vision, delivered during this period of exile, served as a divine blueprint for the re-establishment of sacred order and purity upon the future return, powerfully reinforcing the priests' didactic role as absolutely essential for preventing a recurrence of the spiritual failures that had previously led to national catastrophe. This strong emphasis on teaching underscores the profound cultural importance of oral tradition and authoritative interpretation in the faithful transmission of divine law.
  • Key Themes: Ezekiel 44:23 centrally contributes to the overarching themes of holiness and purity that are foundational to Ezekiel's vision and indeed, to the entire Old Testament. God's intrinsic and absolute holiness necessitates a clear and unyielding distinction between that which is consecrated and set apart for Him, and that which is common or defiled. The priestly mandate to teach discernment directly addresses the theme of covenant faithfulness by equipping God's people to live in strict accordance with His divine standards, thereby preventing the spiritual decay and covenant violations that plagued pre-exilic Israel. Furthermore, this verse highlights the theme of restoration, suggesting that a true and lasting return to God involves not merely physical rebuilding but a profound spiritual re-education and renewal of understanding. The specific emphasis on the Zadokite priests underscores the importance of righteous leadership and the critical role of those in authority faithfully upholding, interpreting, and transmitting divine truth, a principle powerfully echoed in passages such as Malachi 2:7. Ultimately, this verse illuminates the didactic function of the priesthood, demonstrating that their role extended far beyond mere ritual performance to encompass the intellectual and spiritual formation of the entire community.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • teach (Hebrew, yârâh', H3384): From a primitive root meaning "to flow as water (i.e., to rain)," transitively, "to lay or throw (especially an arrow, i.e., to shoot)," and figuratively, "to point out (as if by aiming the finger), to teach." This word implies a directed, intentional, and authoritative imparting of knowledge and guidance, much like an arrow shot precisely to its target, or water flowing to nourish and instruct. It signifies a deliberate act of instruction aimed at shaping understanding and behavior.
  • holy (Hebrew, qôdesh', H6944): From the root qâdash meaning "to be set apart," this term refers to a sacred place or thing, or abstractly, sanctity itself. It denotes that which is consecrated, dedicated, or hallowed for God's exclusive use, inherently distinct and separate from the common or profane. It signifies a state of being set apart for divine purposes, imbued with divine presence or character.
  • unclean (Hebrew, ṭâmêʼ', H2931): From the root ṭâmêʼ meaning "to be foul," this term describes something defiled, impure, or polluted in a religious or ceremonial sense. It renders an object, person, or place ritually impure, often disqualifying them from participation in sacred activities, entering holy spaces, or even interacting freely within the community until purification rituals are performed. It signifies a state of ritual defilement that renders one unfit for proximity to the holy.

Verse Breakdown

  • "And they shall teach my people [the difference] between the holy and profane": This initial clause establishes the paramount duty of the Zadokite priests: to serve as authoritative instructors. The phrase "my people" profoundly emphasizes God's intimate ownership and deep concern for the spiritual well-being of Israel. The core of their teaching ministry involves clearly distinguishing between "holy" (that which is consecrated to God, set apart for sacred use, embodying divine presence) and "profane" (that which is common, ordinary, or unconsecrated, belonging to the secular realm). This fundamental distinction is absolutely foundational to all covenant life, as it meticulously defines the boundaries of God's sacred presence and dictates the appropriate human response in worship and daily conduct.
  • "and cause them to discern between the unclean and the clean": This second clause functions as a powerful reiteration and expansion upon the first, employing a sophisticated form of synonymous parallelism. The verb "cause them to discern" (derived from the root yâdaʻ, meaning "to know" or "to understand deeply") reinforces the active, pedagogical role of the priests. The distinction between "unclean" (that which is ritually impure, defiling, and contaminating) and "clean" (that which is ritually pure, acceptable, and fit for sacred activities) pertains to specific, often temporary, states of ritual purity or impurity. These states profoundly impacted an Israelite's ability to participate in worship, handle sacred objects, or even engage in social interactions. While "holy/profane" often refers to an inherent status or dedication, "clean/unclean" typically refers to mutable conditions of ritual purity. Both distinctions are critically vital for maintaining the sanctity of the community and preserving its proper relationship with a holy God.

Literary Devices

Ezekiel 44:23 prominently employs Parallelism, specifically a sophisticated form of synonymous parallelism, where the second clause ("cause them to discern between the unclean and the clean") powerfully echoes, reinforces, and expands upon the meaning of the first ("teach my people the difference between the holy and profane"). This deliberate repetition serves to emphasize the dual and comprehensive nature of priestly instruction regarding the fundamental distinctions necessary for covenant life. The verse also skillfully utilizes Merism, a figure of speech where two contrasting parts are used to represent a complete whole. The pairs "holy and profane" and "unclean and clean" together encompass the entire spectrum of spiritual and ritual status, signifying that the priests are to instruct the people comprehensively in all matters pertaining to their relationship with God and their conduct within the covenant community. Furthermore, the entire passage functions as a Prescriptive Law within the visionary context, laying down clear, authoritative, and immutable instructions for the future, ideal operation of the priesthood in the restored temple.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 44:23 is profoundly significant as it articulates that the maintenance of holiness within God's people is not merely a matter of precise ritual performance but, more deeply, of intellectual comprehension and spiritual understanding. The priests, acting as divine mediators and authoritative teachers, were given the weighty responsibility of bridging the vast chasm between God's absolute purity and the practical realities of the people's daily lives, ensuring that divine standards were not only known but also deeply understood and diligently applied. This powerful emphasis on discernment highlights God's fervent desire for His people to live intentionally, thoughtfully distinguishing between that which truly honors Him and that which defiles. It underscores the profound truth that ignorance is never an excuse when it comes to God's commands, and that spiritual leadership has a primary, indispensable role in illuminating divine truth. The ability to discern is crucial for navigating life in a way that authentically reflects God's character and meticulously maintains the integrity and purity of the covenant community.

REFLECTION AND APPLICATION

While the specific ritual distinctions of the Old Covenant have been gloriously fulfilled and transformed in Christ, the underlying principle of Ezekiel 44:23—the profound necessity of spiritual discernment and the solemn responsibility of spiritual leaders to teach it—remains profoundly relevant and urgently applicable for believers today. In a world saturated with competing ideologies, moral ambiguities, and spiritual counterfeits, the church and individual Christians are called to a higher standard: to discern with precision between what is truly holy and what is profane, between what aligns with God's revealed truth and what is spiritually defiling. This vital discernment demands a deep, continuous immersion in God's living Word, a humble reliance on the Holy Spirit for divine wisdom, and an unwavering commitment to living out biblical principles in every sphere of life. Pastors and teachers bear the weighty and sacred responsibility of faithfully expounding Scripture, equipping God's people to think biblically about all aspects of life, and helping them distinguish between genuine faith and worldly compromise. Every believer, too, is called to mature in discernment, to "test everything; hold fast what is good" (1 Thessalonians 5:21). Our spiritual health, the purity of the church, and the integrity of our witness in the world depend on our collective and individual commitment to understanding, embracing, and applying God's unwavering standards of holiness.

Questions for Reflection

  • In what specific areas of my life do I find it most challenging to discern between the "holy and profane" or the "clean and unclean" (in a New Covenant, spiritual sense)?
  • What concrete steps am I actively taking to grow in spiritual discernment through consistent engagement with God's Word, fervent prayer, and community accountability?
  • As a member of the body of Christ, how can I more effectively support, encourage, and pray for my spiritual leaders in their vital role of teaching and modeling discernment?
  • What practical adjustments or commitments can I make in my daily choices to ensure they consistently reflect a profound commitment to God's holiness and purity?

FAQ

What is the significance of the Zadokite priests in Ezekiel's vision?

Answer: The Zadokite priests are uniquely highlighted in Ezekiel's vision (specifically Ezekiel 44:15-16) as the exclusive and legitimate priests permitted to serve in the new temple. This distinction is profoundly significant because, unlike other Levites who "went astray from me when Israel went astray" (Ezekiel 44:10), the sons of Zadok "kept the charge of my sanctuary when the people of Israel went astray from me." Their unwavering faithfulness during a period of widespread apostasy earned them this privileged and exclusive role. Their duties, including the crucial task of teaching discernment, powerfully underscore the paramount importance of integrity, faithfulness, and unwavering loyalty to God in spiritual leadership, particularly within a restored and purified community.

How does "holy and profane" differ from "clean and unclean" in the Old Testament context?

Answer: While both pairs relate to fundamental distinctions within the Israelite worldview, they refer to distinct, though related, categories. "Holy" (qôdesh) refers to that which is set apart, consecrated, or dedicated exclusively to God for sacred use, while "profane" (chôl) refers to that which is common, ordinary, or not consecrated. This distinction primarily concerns status or dedication. For example, the temple was holy, whereas common ground was profane. "Clean" (ṭâhôwr) and "unclean" (ṭâmêʼ), on the other hand, refer to states of ritual purity or impurity. These states were often temporary and could be changed through specific purification rituals (e.g., washing, sacrifices). This distinction primarily concerns condition or fitness for interaction with the holy. An otherwise "profane" person could become "unclean" through contact with a corpse, and thus be temporarily disqualified from entering a holy place. The priests' vital role was to teach the people how to navigate both sets of distinctions for proper worship and the maintenance of a holy community life.

Is this verse still relevant for Christians today, given the New Covenant?

Answer: Absolutely. While the specific Old Testament ritual laws concerning clean and unclean foods or physical defilement are not binding on New Covenant believers (as clarified by Jesus in Mark 7:18-19 and by Peter's vision in Acts 10:15), the underlying spiritual principles of discernment, holiness, and purity remain vitally important. Christians are called to be "holy as he is holy" (1 Peter 1:15-16) and to diligently discern between good and evil, truth and error, and what pleases God versus what is worldly or sinful (Romans 12:2, Hebrews 5:14). The responsibility of spiritual leaders to teach these profound distinctions, and for all believers to grow in them, is a timeless and essential aspect of Christian discipleship and spiritual maturity.

CHRIST-CENTERED FULFILLMENT

Ezekiel 44:23, with its profound emphasis on priestly instruction in holiness and purity, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ and the New Covenant He inaugurated. Jesus is the Great High Priest, not of the Aaronic or Zadokite lineage, but "according to the order of Melchizedek" (Hebrews 7:17), whose singular, perfect, and once-for-all sacrifice has forever cleansed us from sin, making us truly clean and holy before God (Hebrews 9:14). He is the ultimate Teacher, the very embodiment of truth and life, who perfectly reveals God's will and empowers us to discern between light and darkness (John 8:12). Through His atoning work, the formidable barrier between the holy and profane is removed for all who are in Him, as believers are made a "holy priesthood" (1 Peter 2:9) with direct, unhindered access to God's sacred presence through His blood (Hebrews 10:19-22). The New Covenant transforms the external, ritualistic distinctions of the Old into internal, spiritual realities, where the indwelling Holy Spirit empowers believers to live lives of practical holiness, discerning God's will and progressively conforming to the image of Christ (Romans 8:4). Thus, Christ not only fulfills the priestly teaching role with unparalleled authority but also embodies the very holiness and purity to which the Old Covenant pointed, making it accessible and real for all who believe.

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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
(Vers. 22 seqq.) Widows and divorced (or expelled) women will not marry, but only a virgin from the seed of the house of Israel. But they will accept a widow who was married to a priest: and they will teach my people what is holy and what is defiled, and they will show them what is clean and what is unclean. And when there is a dispute (as added in the Septuagint, regarding blood), they will stand in my courts, and they will judge my laws, and they will keep my commandments in all my solemnities. This place contains the instructions of the priests, who, after many things that we have explained above, are commanded not to take widows, divorced women, or expelled women as wives. The widow and the divorced woman are the synagogue, that is, the congregation of the Jews, which did not receive the Lord. Therefore, it is rightly called the expelled woman, or the widow synagogue. The expelled woman also refers to the crowd of heretics who departed from us because they were not of us. But he says, 'I want to present you all as a holy virgin to Christ,' speaking also of the woman from the seed of the house of Israel who was nourished in the house of God, in the law and the prophets, about whom the Apostle also speaks (2 Corinthians 11:2). This is the virgin about whom the divine word speaks elsewhere: Love her, and she will keep you: surround her, and she will exalt you: honor her, so that she may embrace you (Prov. IV, 8). But whoever reads it will know what kind of virgin should be loved and how she should keep her lover: I loved her and sought her from my youth, and I sought to take her as my spouse, and I became a lover of her beauty (Wisdom VIII, 2). And again: And the Lord loved her above all. Not only, however, should priests marry virgins, but also widows, who were, nevertheless, the wives of another priest; that is, the knowledge that another worshipper of God has found. For we must not only be satisfied with new doctrine, but also cultivate the old and join it to our company, if she has been educated in sacred worship. It is also the duty of the priest to teach the people what is holy and what is impure, what is clean and what is unclean; so that we may first refer to the doctrines, and then to the works that are accomplished through the flesh. For who understands the sins? And when there is a dispute about any matter, whether as the Seventy have translated it, blood, that is, a crime that pertains to death, the priests shall stand in my judgments, so that they may not judge according to favoritism, nor show partiality to the poor or the rich in judgment, but they shall judge according to the judgments of God, and they shall remember that psalm: God stands in the assembly of gods, but he judges the gods in the midst of them, calling gods those who have the power to judge over men: and whoever judges in that judgment, he shall be judged by them. He said, 'My laws and my precepts shall be observed on all my solemnities, so that they may know how Christ is immolated for us as the Paschal Lamb; how we ought to fulfill the seven weeks of joy and gladness, and to humble our souls in fasting; and to understand the sound of trumpets and the spiritual tabernacles, in which we say: 'I am a stranger and a sojourner as were all my fathers' (Ps. XXXVIII, 13). These are the true solemnities of God, which someone discussing the Pentateuch will interpret in a consistent manner.' The first virtue of a priest is not only to teach what he knows, but also to observe all the festivals of God, so that he can instruct others in what they should observe, which he himself has also observed. Moreover, the duty of the priests is to have knowledge of the law, and in Malachi we learn, who says: The lips of the priest will keep knowledge, and the law they shall seek at his mouth: because he is the angel of the Lord of hosts (Mal. II, 7).
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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