Intimacy with God requires faithfulness (though not sinlessness), whereas disloyalty to God creates spiritual distance. This principle is expressed spatially here as access within the temple precinct. Thus, ‘the prince’ (Ezekiel’s preferred word for the king) has a special place where God’s glory entered (vv. 1–3), but he is barred from the inner court, which earlier kings treated as their domain for personal (often idolatrous) worship.2 Likewise, foreigners without allegiance to God must not protect (or even be present in) the sacred precincts (vv. 7, 8). The Levites’ former unfaithfulness bars them from priestly duties and from the inner court (vv. 12, 13), but they are upgraded to slaughter the sacrifices (v. 11; formerly done by the worshippers).3 In God’s discipline, there is still mercy.
The priests, who are the most faithful, have the closest access (vv. 15, 16), the greatest responsibilities, and the highest standards for living, expressed in a ritual purity system. Contact with holy things is like handling radioactive material4—its transfer can be deadly to the common or impure—hence the need to change out of holy garments (v. 19). Impurity must be avoided (perspiration, unkempt appearance associated with mourning, proximity to dead bodies, though an exception is made for mourning close relatives; vv. 18, 20, 25) Intoxication should be eschewed to safeguard from careless behavior, and marrying a widowed or divorced spouse is not permitted (v. 22) because they may bring non-priestly children into the priestly sphere.5
The regulations above are alien to us, but the principles still apply. Living faithfully for God leads to greater intimacy with him and perhaps more responsibility in his service.6