TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 44:17–31. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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).
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Summary
Ezekiel 44:22 delineates specific marital regulations for the priests ministering in the visionary temple, imposing strict prohibitions against marrying a widow (with one precise exception) or a divorced woman, while mandating that they marry virgins from the house of Israel. These meticulously detailed laws underscore the paramount importance of absolute purity, unwavering holiness, and distinct separation for those consecrated to serve God, ensuring that their personal lives, particularly their most intimate relationships, impeccably reflect the sacredness of their divine office and the unblemished sanctity of God's presence.
Context
Literary Context
This verse is embedded within a profound and expansive prophetic vision granted to Ezekiel, spanning chapters 40-48, which meticulously describes a new temple, its intricate rituals, and the divine laws governing its worship and personnel. Specifically, Ezekiel 44 zeroes in on the conduct and responsibilities of the priests, particularly the "sons of Zadok," who are singled out for their faithfulness in Ezekiel 44:15. Following the extensive architectural blueprints detailed in Ezekiel 40-43, chapter 44 transitions to the internal dynamics and moral requirements of those who will minister within this holy edifice. The marital regulations, presented here, immediately precede other vital directives concerning their diet, inheritance, and crucial teaching duties, emphatically demonstrating that personal purity and integrity are foundational prerequisites for their public service. This verse, alongside the subsequent command to distinguish between the holy and the common in Ezekiel 44:23, underscores the comprehensive and pervasive nature of the holiness demanded of the priesthood.
Historical & Cultural Context
The vision of the new temple and its accompanying laws was revealed to Ezekiel during the tumultuous period of the Babylonian exile. This era was characterized by profound national introspection, a deep reckoning with past failures, and a renewed, intense emphasis on the covenant, the concept of holiness, and the devastating consequences of Israel's historical defilement. The highly detailed regulations for the priesthood, as presented in this vision, can be understood as a divine corrective response to the rampant corruption and defilement that plagued the priesthood and the temple in pre-exilic times (e.g., as lamented in Ezekiel 22:26). They also serve as a meticulous blueprint for a future, purified community that would faithfully adhere to God's standards. In ancient Israelite society, marriage was not merely a social contract but a foundational institution, often viewed through a sacred covenantal lens. While divorce was legally permissible under specific circumstances (Deuteronomy 24:1-4), it invariably carried significant social stigma and spiritual implications. Priestly marriage laws already existed within the Torah (Leviticus 21:7, 13-14), setting a high standard by prohibiting priests from marrying prostitutes or divorced women, and specifically requiring the high priest to marry only a virgin. Ezekiel's regulations, therefore, build upon and, in certain respects, extend these earlier Mosaic laws to all priests within this envisioned future temple, signifying an even greater, more stringent demand for ritual and moral purity in the anticipated post-exilic or eschatological era.
Key Themes
The overarching and pervasive theme in this passage is Holiness and Purity, particularly as it applies to those divinely appointed to mediate between God and His people. The exceptionally strict marital regulations serve as a tangible and unequivocal expression of the Separation required of the priesthood, explicitly distinguishing them from the common populace and ensuring their absolute fitness for sacred service. This contributes significantly to the broader theme of Restoration and Renewal that permeates the book of Ezekiel, envisioning a future where a purified people will worship God in a sanctified temple. The verse also profoundly touches upon Covenant Fidelity and the critical importance of maintaining the unblemished integrity of the priestly lineage and household, as this integrity was to be a direct reflection of God's own unblemished and perfect character. By precisely specifying who priests could and could not marry, the text forcefully reinforces the fundamental principle of Distinction Between Holy and Profane (Ezekiel 44:23), a vital lesson for a people who had tragically blurred these essential divine lines in their past.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win." In the context of marriage, this verb signifies the formal, deliberate, and binding act of entering into a marital covenant, emphasizing the priest's active choice and responsibility in forming his household.
A primitive root meaning "to drive out from a possession; especially to expatriate or divorce; cast up (out), divorced (woman), drive away (forth, out), expel, [idiom] surely put away, trouble, thrust out." This term specifically denotes a woman who has undergone divorce, highlighting the severance of a previous marital bond and the social and spiritual implications of such a rupture, which was deemed unsuitable for the priestly office.
Feminine passive participle of an unused root meaning to separate; "a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a city or state; maid, virgin." This word unequivocally refers to a virgin, underscoring the requirement for an unblemished sexual and marital history, which was paramount for maintaining the sanctity and ritual purity of the priestly line and household.
Active participle of כָּהַן; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman); chief ruler, [idiom] own, priest, prince, principal officer. This term identifies an individual consecrated to perform sacred duties in the temple, emphasizing their unique status and the specific requirements tied to their holy office, including marital eligibility.
Verse Breakdown
"Neither shall they take for their wives a widow"
This initial clause establishes a general and strict prohibition against priests marrying any widow. The underlying rationale is likely rooted in the desire to maintain the highest possible standard of ritual purity and to avoid any potential complications, perceived defilement, or past associations that might compromise the priest's singular devotion and unblemished status before God.
"nor her that is put away"
This prohibition specifically and unequivocally targets women who have been divorced. In ancient Israel, while legally permissible, divorce was fundamentally viewed as the breaking of a covenant and often carried significant social and spiritual stigma. For a priest, whose very life was to embody perfect divine order, covenant fidelity, and spiritual integrity, marrying a divorced woman would fundamentally compromise the ideal of unblemished purity and the sacredness required for their consecrated office.
"but they shall take maidens of the seed of the house of Israel"
This clause provides the positive and prescriptive injunction, clearly specifying the permissible marital partner: a virgin from within the Israelite community. This mandate ensures the absolute purity of the priestly lineage and their full, uncompromised identification with the covenant people, emphasizing an unblemished and pure beginning for the priestly household.
"or a widow that had a priest before"
This is the crucial and highly specific exception to the general prohibition against marrying widows. It permits a priest to marry a widow only if her previous husband was also a priest. This unique exception strongly suggests that the sanctity and ritual purity of the priestly line were maintained and even perpetuated through this specific type of union, indicating that a widow from a priestly household was considered to retain a certain level of inherent sanctity or purity deemed suitable for a priest.
Literary Devices
The primary literary device prominently featured in Ezekiel 44:22 is Legal Language, characterized by its prescriptive, prohibitive, and conditional clauses ("Neither shall... nor... but they shall... or..."). This direct, authoritative, and unambiguous tone is highly characteristic of covenantal and cultic laws found throughout the Pentateuch, emphasizing divine command and the absolute necessity of rigorous obedience for those in sacred office. There is also a clear and effective use of Contrast between the explicitly forbidden categories of women (widows, divorced women) and the precisely permitted categories (virgins, priestly widows). This contrast serves to sharply delineate the boundaries of acceptable conduct for the priesthood, leaving no room for ambiguity. Furthermore, the selection of specific marital partners carries profound Symbolism: virgins symbolize purity, new beginnings, and an unblemished state, while the stringent exclusion of divorced women symbolizes the rejection of broken covenants and any form of perceived defilement. The singular exception for a widow of a priest subtly reinforces the inherent sacredness and continuity of the priestly lineage itself, implying a transmitted sanctity within the priestly household.
Theological and Thematic Connections
Ezekiel 44:22 profoundly underscores the Old Testament's relentless emphasis on the absolute holiness required of those who serve God, especially the priesthood. This elevated standard of purity, extending even to the most intimate of marital choices, is a direct reflection of God's own absolute and unblemished holiness and the indispensable necessity for His ministers to be set apart, undefiled, and wholly consecrated to Him. The specific regulations serve as a tangible, living expression of the critical distinction between the sacred and the common, reinforcing the fundamental theological principle that access to God's holy presence demands meticulous adherence to His divine standards. This principle resonates powerfully throughout the broader sweep of Scripture, from the foundational call for Israel to be a holy nation (Exodus 19:6) to the New Testament's transformative call for all believers to live holy lives as a "royal priesthood" (1 Peter 2:9). The specific prohibitions also highlight the profound sanctity of the marriage covenant itself, implicitly suggesting that a broken or potentially compromised marital history could impede a priest's ability to fully embody the unblemished holiness required for mediating God's presence.
Reflection and Application
While the specific marital laws articulated in Ezekiel 44:22 were uniquely given to the Levitical priesthood within a particular Old Covenant context, the profound underlying principles of holiness, integrity, and consecrated living remain profoundly relevant and deeply challenging for believers today, especially for those called to spiritual leadership. As followers of Christ, we are collectively called to be a "holy nation" and a "royal priesthood," meaning that every facet of our lives, including our most foundational relationships like marriage, should impeccably reflect the character of the holy God whom we serve. This verse compels us to engage in deep introspection, prompting us to consider how our personal choices, particularly in our relational spheres, impact our witness for Christ and our overall effectiveness in ministry. It challenges us to strive for a purity that is not merely external or superficial, but one that flows authentically from an inward, wholehearted devotion to God, recognizing that our entire lives serve as a living testament to His glory. For those entrusted with leadership roles within the church, this passage serves as a powerful and enduring reminder that integrity in all areas, including the sanctity and order of one's family life, is absolutely crucial for maintaining credibility, fostering trust, and exercising genuine spiritual authority.
Questions for Reflection
FAQ
Why were these specific restrictions placed on priests?
These stringent restrictions were placed on the Old Covenant priests to maintain the absolute highest standard of ritual and moral purity, which was indispensable for those who ministered directly to a holy God. The temple was considered God's sacred dwelling place, and the priests served as His designated mediators. Therefore, their personal lives, including their marital choices, had to flawlessly reflect the sanctity of their sacred office to prevent any defilement of the holy space or any compromise of their ability to faithfully represent God to the people and the people to God. The prohibitions aimed to preclude any perceived blemish, impurity, or past association (such as divorce or a previous marriage outside the priestly lineage, with the specific exception) that could potentially undermine their sacred calling and the unblemished integrity of the priestly line.
How do these laws relate to the New Testament believer?
While New Testament believers are not bound by the specific ceremonial and cultic laws of the Old Covenant, the profound underlying principles of holiness, purity, and spiritual integrity remain eternally relevant. In Christ, all believers are now part of a "royal priesthood" (1 Peter 2:9), called to live lives of comprehensive holiness (1 Peter 1:15-16) and unimpeachable integrity. For those in spiritual leadership within the church (e.g., elders, deacons), the New Testament also provides clear guidelines for family life and marital conduct (1 Timothy 3:2-5 and Titus 1:6-7), consistently emphasizing that a leader's household should be well-managed as a direct reflection of their fitness and capacity to lead God's church. Thus, the spirit of these Old Testament laws—that those who serve God should embody purity, devotion, and an unblemished character—is powerfully carried forward and transformed into the New Covenant.
What is the significance of "a widow that had a priest before"?
This unique exception is profoundly significant because it underscores that the purity and sanctity of the priestly lineage were paramount and could, in this specific instance, be maintained. While most widows were strictly excluded, a widow who had previously been married to a priest was considered to retain a certain level of inherent sanctity or a direct association with the holy office. This allowed for the continuation of priestly families and the preservation of their unique status while still upholding the exceptionally high standards of purity for the priesthood. It implies that the sacredness could be transmitted or maintained within the priestly household, even through a second marriage, provided the original union was with another consecrated priest.
Christ-Centered Fulfillment
Ezekiel 44:22, with its exceptionally stringent regulations for the Old Covenant priesthood, finds its ultimate fulfillment, transformation, and transcendence in the person and work of Jesus Christ, our perfect and eternal High Priest. The Levitical priests, with all their meticulous laws concerning purity and marriage, were but earthly shadows pointing to the divine reality of Christ. Unlike these Old Testament priests, who were inherently bound by human limitations, sinfulness, and the need for ritual purity in their marital choices, Jesus stands as the spotless Lamb of God, perfectly holy, undefiled, and separate from sinners in every aspect of His being (Hebrews 7:26). He had no need to adhere to human marital laws to maintain His purity, for His holiness is intrinsic, inherent, and eternal, not derived from external regulations, lineage, or human relationships. As the High Priest of a new and immeasurably better covenant, Christ's perfect sacrifice and His ongoing mediation are not dependent on human purity or ritual adherence but solely on His divine perfection and His once-for-all, all-sufficient offering (Hebrews 9:11-14). Furthermore, in Christ, the very concept of priesthood is gloriously expanded: all believers are now, by grace, part of a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and good deeds (Hebrews 13:15-16) and to live lives of holiness, not through rigid adherence to specific marital codes, but through the indwelling power of the Holy Spirit and a transformative conformity to the pure and righteous character of Christ Himself (Romans 12:1-2). Thus, the strictures of Ezekiel 44:22 powerfully highlight the immense, unbridgeable gap between human efforts at achieving holiness and Christ's inherent, perfect purity, which He graciously imputes to His people, enabling them to draw near to a holy God.