Ezekiel 44:1Meaning & Commentary from the Church Fathers

The Hebrew text indicates that the gates are shut for the Prince, referred to as the Leader in the Septuagint. This Prince or Leader will dine before the Lord, entering through the vestibule and exiting by that same path. What do these permanently shut gates signify, through which the Lord God of Israel alone can enter? Certainly, they relate to what the Savior articulated in the Gospel: “Woe unto you, scribes and Pharisees, hypocrites! Woe unto you lawyers! For you have taken away the key of knowledge: you entered not in yourselves, and those that were entering in you hindered" (Luke 11:44, 52). Furthermore, Isaiah discusses these gates under the concept of a sealed book: “The words of this book will be as if from a sealed book, which when given to someone who cannot read, will lead to the response, ‘I cannot comprehend it’ and it will remain sealed for those who desire to read” (Isaiah 29:11-12). This book cannot be opened, nor can its seals be broken by anyone in heaven, on earth, or under the earth, except for the one referenced in the Revelation of John: “Behold, the Lion of the tribe of Judah, the Root of David, has triumphed to open the book and break its seals” (Revelation 5:5). Prior to the Savior assuming human form and humbling Himself by taking on the nature of a servant (Philippians 2:7), the law, the prophets, and the true understanding of the Scriptures were closed, as was paradise itself. However, after He was crucified and addressed the thief with, “Today you will be with Me in paradise” (Luke 23:43), the temple veil was torn (Luke 23:46), allowing all things to be revealed, and as the veil of ignorance was lifted, we now reflect: “But we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from glory to glory” (2 Corinthians 3:18). If everything is accessible—since, through Christ, all things are unveiled (2 Corinthians 3:14)—how can these gates remain shut and inaccessible to man? This suggests that, despite our attaining the highest wisdom, in the light of divine revelation, our knowledge is still partial; we currently see and understand in part, but when completeness comes, the partial will be set aside (1 Corinthians 13:9-10). The Apostle, in another context, characterizes himself as still imperfect while also claiming perfection. However, if left unexplained, this may appear paradoxical. He affirms, “Not that I have already attained or am already perfected; but I press on to lay hold of that for which Christ Jesus has also laid hold of me” (Philippians 3:12). While he identifies himself as imperfect and still pursuing truth, he nevertheless includes others in the designation of perfection: “Let us therefore, as many as are mature, have this mind” (Philippians 3:15). The implication here is that, in relation to others who disregard the knowledge of Scripture and the divine mysteries, he sees himself as perfect; concerning the divine majesty, his understanding is akin to seeing through a fog, echoing the sentiment of the psalmist: “Such knowledge is too wonderful for me; it is high, I cannot attain it” (Psalm 139:6). The closed gate, through which only the Lord God of Israel may enter, can also be understood to refer to the Virgin Mary, who remained a virgin both before and after giving birth. When the angel proclaimed, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, the Holy One who is to be born will be called the Son of God” (Luke 1:35), she maintained her perpetual virginity, contrary to those who misinterpret mentions of His brothers in the Gospel (Mark 3:32) to suggest that she bore children after the Savior's birth. My reflections on this matter manifest in a small treatise written against Helvidius, a contemporary heretic in Rome during my youth.

Following these instructions given to the Prophet, he once more witnesses the glory of God at the northern gate and is directed to convey to the people who are angry, curious, or obstinate, that they may be forgiven their past sins, as they continued to err by admitting the uncircumcised and foreigners into God's sanctuary. Their primary transgression was not merely the uncircumcised flesh, but even more critically, their uncircumcised hearts. Thus, it is clear that true circumcision of the heart represents the essence of the truth, while the circumcision of the flesh merely signifies and seals the circumcision of the mind. Hence, the Creator of all commands that those unclean in spirit, as well as foreign in body, should keep their distance from God's sanctuaries. Those Levites who engaged in the people's wickedness and harbored a desire to serve idols are to be removed from their positions, barred from the temple gates. They did not offer the burnt sacrifices or sin offerings, nor did they draw near to the sacred rites, and instead, they reaped disgrace as a result of their own wrongdoing. However, one generation of the Sadoks, who upheld the faith of their ancestors, both served in and protected the temple, fulfilling all their duties. As the Prophet writes, they are to refrain from wearing wool during their priestly duties and must don linen garments exclusively while in service; each one is to wear a turban and a sash. The people are to exit to the populace, remove their priestly robes, don other attire, and leave through the gates, as it is forbidden for a non-priest to come near the sacred garments.