TRV
Study This Verse
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.
(Verse 25 onwards) And they shall sanctify my Sabbaths, and they shall not go unto a dead person, lest they be defiled (for the Septuagint translated it as, and they shall not go upon the soul of a dead person, lest they be defiled): except for father and mother, he said, and son and daughter, brother and sister who has no husband, they shall be defiled. And after he has been cleansed, seven days shall be numbered for him, and on the day of his entrance into the sanctuary and into the inner courtyard, to minister unto me in the sanctuary, he shall offer a sin-offering unto the Lord God (or he shall offer an atonement). But they will not have an inheritance: I will be their inheritance, and you shall not give them any possession in Israel; I will be their possession. Furthermore, it is commanded to the priests: in which it is to be observed that it does not say absolutely: and they shall sanctify the sabbaths; or according to Isaiah: My soul hates your new moons and sabbaths (Isa. 1:13): but with distinction, my sabbaths. Hence, it is also written in the Gospel: The priests in the temple violate the Sabbath, and they are without guilt (Matt. 12:5): not the Sabbath of God, but the Sabbath of the law, the Sabbath of the Jews, which they rightly violate who are the chosen race, royal, priestly. Furthermore, let us understand the Sabbath, which is sanctified, as the Apostle teaches, to have been left to the people of God, about whom it is said: 'If they shall enter into my rest' (Ps. 94:11), which is called the Sabbath in Hebrew. But God sanctifies the Sabbath, who does not bear the burden of sin on the Sabbath, nor says: 'As the heavy burden, they have been heavily laden upon me' (Ps. 37:5). Whoever is such, does not gather wood on the Sabbath; nor does he build upon the foundation of Jesus Christ with wood, hay, straw (1 Cor. 3); nor does he light a fire that consumes useless material, and he remains in one place on the day of Sabbath; nor does he go outside, but remains like a column placed in the temple of God, as John writes in the Apocalypse: 'He who conquers, I will make him a pillar in the temple of my God, and he shall go out no more' (Rev. 3:12). And what follows: They shall not enter the place where the dead person is, lest they be polluted. It is the proper office of the priesthood not to touch anything connected with death, so that the one who prays for the sins of others may approach the altar in a state of purity. Our Savior also speaks of these dead in the Gospel: Let the dead bury their own dead (Matthew 8:22). They are polluted by their dead father when they abandon their Creator, and by their dead mother when they depart from the Church. Likewise, by their son and daughter, for there is a distinction between thoughts and actions, which is more expressively stated in Greek as τὰ νοητὰ καὶ αἰσθητά. Also, if a brother and sister, who have been born of the same spirit, mistakenly believe that one of them has died, they become contaminated by this belief. However, this only applies if the sister remains a virgin and has not been defiled by any man. From this, we understand the virgin privilege, which is taken away by the touch of any man, thereby removing perfect purity. Whether this is said correctly or incorrectly, we leave it to the judgment of the reader. Furthermore, this is supported by the natural affection in the order of charity, as it is written: 'Set me as a seal upon your heart' (Song of Solomon 2:4). After God, the parent of all things, let the father and mother of the flesh also be loved and respected, as well as the son and daughter, and the brother and sister. However, this only applies if they have not left the household nor come under the authority of another. But after the priest has been purified according to the order of purification that is prescribed in the Mosaic law, let seven days be numbered for him, either the perfect number of penance, or after the consummation of the world, when we pass over to the true ogdoad, so that he may enter the holy of holies (which is the inner courtyard) and minister in the sanctuary and always offer a victim for the sin of conscience: and let there be no time when he does not remember that he has been defiled by his father and mother, son and daughter, brother and sister. For indeed we are compelled to do many things in the constraints of this world, either due to the condition of the flesh or the frailty of nature. But whoever is such that he ministers in the sanctuary, and enters the inner court, and offers a perpetual sacrifice to God, so that he may be a true priest, indeed an imitator of him about whom it is written: 'You are a priest forever according to the order of Melchizedek' (Psalm 110:4), this person will have no inheritance, except God who is his inheritance; nor will he receive possession among the common people of Israel; but rather a priestly one, so that the Lord may say about him: 'I am their inheritance and possession.' When they find him, they will speak and say: I will hold him, and I will not let him go; and they will sing with the prophet: The Lord is my portion (Ps. II, 26).
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Summary
Ezekiel 44:28 pronounces a unique and profound inheritance for the faithful Zadokite priests within the visionary temple: unlike the other tribes who received a territorial inheritance in the land of Israel, their inheritance and sole possession would be the Lord Himself. This divine declaration underscores their consecrated status, their complete dependence on God for sustenance and security, and the supreme value of an intimate relationship with the Almighty over any earthly possession, ensuring their provision through direct divine relationship and the offerings of the people.
Context
Literary Context
This verse is situated within the latter section of the book of Ezekiel, specifically chapters 40-48, which detail a magnificent, idealized temple vision given to the prophet during the Babylonian exile. Following the destruction of the first temple and the desolation of Jerusalem, this vision offered a blueprint for future restoration, renewed worship, and a re-established covenant. Ezekiel chapter 44 meticulously delineates the stringent regulations for access to the sanctuary and the distinct roles and responsibilities of the Levites and, more particularly, the faithful Zadokite priests. Verses Ezekiel 44:15-16 highlight the Zadokites as those who remained true to the Lord when others went astray, thus earning the exclusive right to minister directly to God and approach His holy presence. Ezekiel 44:28, therefore, serves as a culminating statement regarding the unique provision and status for these consecrated priests, emphasizing their separation from the typical tribal land inheritance.
Historical & Cultural Context
The historical backdrop is the Babylonian exile (circa 597-538 BC), a period of profound national trauma for Israel, marked by the loss of their land, temple, and monarchy. In ancient Israel, land was not merely property but a sacred inheritance, a tangible sign of God's covenant faithfulness and a source of identity, security, and sustenance, distributed among the tribes as detailed in books like Numbers and Joshua. The Levitical tribe, however, traditionally received no land inheritance, as the Lord Himself was declared their portion, sustained by tithes and offerings from the other tribes (see Numbers 18:20-24). Ezekiel 44:28 reiterates and intensifies this principle specifically for the Zadokite priests, distinguishing them even from other Levites who had defiled themselves. This unique arrangement ensured the priests' complete devotion to temple service, free from the distractions and responsibilities of land management, and reinforced their absolute dependence on divine provision, thereby upholding the sanctity and purity of their calling.
Key Themes
The central theme in Ezekiel 44:28 is Divine Inheritance, where God Himself is declared the supreme portion and possession of His faithful servants. This profoundly elevates the spiritual over the material, asserting that true wealth, security, and fulfillment are found in an intimate, dependent relationship with the Almighty, not in earthly real estate. This concept deeply intertwines with the theme of Consecration and Separation, as the absence of a land inheritance underscored the priests' unique status as a people set apart exclusively for God's service in the sanctuary. Their lives were to be wholly dedicated to mediating between God and His people, a role that demanded undivided attention and purity. Furthermore, this arrangement highlights Absolute Dependence on God, as the priests, lacking personal land for sustenance, were entirely reliant on God's provision, primarily through the offerings and tithes brought by the people (as mentioned in Ezekiel 44:29-30). This fostered a profound trust in divine care and underscored the spiritual nature of their calling, foreshadowing the New Testament understanding of spiritual riches in Christ (e.g., Ephesians 1:11).
Exposition and Analysis
Key Word Analysis
From the root meaning "to inherit," this term (H5159) typically refers to a tribal land allotment or a patrimony passed down through generations. It signifies a permanent holding, a portion, or an heirloom. In Ezekiel 44:28, its repeated use, especially in conjunction with God declaring Himself as the inheritance, profoundly redefines its conventional meaning, shifting it from a material possession to a divine relationship. This redefinition emphasizes the spiritual and relational nature of the priests' true wealth.
This feminine passive participle (H272) describes something seized or held, specifically a permanent holding or property, often referring to a land possession. Its pairing with "inheritance" in the verse reinforces the idea of something permanently owned or secured. The declaration "I am their possession" asserts God's absolute and sufficient nature as the ultimate, unshakeable security for the priests, a source of stable and enduring provision that transcends any earthly claim.
This name (H3478), meaning "he will rule as God," refers to Jacob, his descendants, and the nation as a whole. In this context, "in Israel" signifies the physical land and the collective tribal distribution within it. The phrase "ye shall give them no possession in Israel" explicitly contrasts the priests' unique divine inheritance with the typical land allotments received by the other tribes of the nation, highlighting their distinct, consecrated status.
Verse Breakdown
"And it shall be unto them for an inheritance:"
This initial clause introduces the concept of a designated portion or legacy for the priests. It sets up the expectation of an inheritance, immediately to be redefined by the subsequent divine declaration, signaling that this inheritance is of a unique and non-traditional nature.
"I [am] their inheritance:"
This is the pivotal and revolutionary declaration. God Himself, the sovereign Lord of all creation, explicitly states that He is the priests' inheritance. This transforms the understanding of "inheritance" from a material asset to a personal, relational, and divine reality, emphasizing the unique and intimate bond between God and His consecrated servants, where He is their ultimate source of security and fulfillment.
"and ye shall give them no possession in Israel:"
This negative command serves to reinforce and clarify the preceding positive declaration. It explicitly prohibits the allocation of any territorial "possession" (land) to the priests within the boundaries of the land of Israel, thereby distinguishing them sharply from the other tribes who received such allotments. This separation underscored their singular devotion to God and His service in the temple.
"I [am] their possession."
This final, emphatic statement reiterates and confirms the preceding declaration, using a different but synonymous term for "possession." The repetition serves to underscore the absolute sufficiency, exclusivity, and enduring nature of God as their portion, leaving no room for ambiguity. Their security, sustenance, and ultimate fulfillment are found solely and completely in Him.
Literary Devices
Ezekiel 44:28 is rich in literary devices that amplify its profound theological message. The most prominent is Repetition, with the phrases "I am their inheritance" and "I am their possession" appearing twice. This repetition creates powerful Emphasis, underscoring the absolute truth and certainty of God's declaration. It ensures that the reader grasps the core message: God's self-identification as the priests' sole portion is not a mere suggestion but a definitive, non-negotiable reality. Furthermore, there is a clear Contrast established between the typical land inheritance given to the other tribes ("no possession in Israel") and the unique, divine inheritance granted to the faithful priests ("I am their inheritance... I am their possession"). This contrast highlights the priests' distinct calling, their elevated spiritual privilege, and the radical nature of their divine provision. The concept of God as "inheritance" and "possession" also functions as Symbolism, where these terms, traditionally denoting material property, are transformed to symbolize a spiritual reality—the intimate relationship, unfailing provision, and abiding presence of God Himself. This redefinition elevates the spiritual over the material, inviting a deeper understanding of true wealth and security.
Theological and Thematic Connections
Ezekiel 44:28 presents a profound theological truth: God Himself is the ultimate inheritance and possession for His consecrated servants. This principle extends beyond the specific context of the Zadokite priests to all believers, revealing God's nature as a self-sufficient and all-sufficient provider. It teaches that true spiritual wealth, security, and lasting satisfaction are found not in earthly possessions or human endeavors, but in an intimate, dependent relationship with the Creator. This divine declaration elevates the calling of those dedicated to God's service, signifying that fellowship with and exclusive devotion to the Lord are the greatest treasures, far surpassing any material gain or territorial claim. It challenges believers to re-evaluate their priorities, recognizing that the greatest privilege is to have God as their portion, trusting in His unfailing provision and finding their ultimate satisfaction in Him alone.
Reflection and Application
Ezekiel 44:28 offers a timeless and transformative principle for all who follow Christ today. While we are not Old Testament priests serving in a physical temple, the spiritual truth remains profoundly relevant: our ultimate inheritance, our deepest security, and our greatest treasure is God Himself. This verse calls us to a radical reorientation of our values, challenging the pervasive cultural narrative that equates worth and security with material accumulation or worldly success. It invites us to cultivate a profound dependence on God, trusting that He will provide for those who prioritize His kingdom and service above all else. Embracing this truth means living a life consecrated to Him, where our satisfaction is found not in what we possess, but in the One who possesses us. It encourages us to surrender worldly ambitions that might compete with our devotion to God, recognizing that true spiritual riches far outweigh any earthly gain. Our citizenship is in heaven, and our true wealth is in Christ, prompting us to live with an eternal perspective that shapes our daily choices and pursuits, fostering contentment and unwavering trust in divine providence.
Questions for Reflection
FAQ
Who are "them" in Ezekiel 44:28, and why were they given a unique inheritance?
"Them" refers specifically to the faithful Zadokite priests, as distinguished in Ezekiel 44:15-16. These were the descendants of Zadok who remained loyal to God during a period when other Levites went astray and engaged in idolatry. Their unique inheritance—God Himself rather than land—was a divine reward for their faithfulness and underscored their singular, consecrated role in mediating between God and His people in the visionary temple. This arrangement ensured their complete devotion to sacred service, free from the distractions of managing earthly possessions, and highlighted their absolute dependence on divine provision through the offerings of the people (as seen in Ezekiel 44:29-30).
How does this concept of God as an inheritance relate to New Testament believers?
While New Testament believers are not Levitical priests in the Old Covenant sense, the principle of God as our inheritance is profoundly relevant and spiritually magnified. In Christ, all believers are considered a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and service. Our inheritance is not a physical land, but spiritual blessings in Christ, including eternal life, the indwelling Holy Spirit, and intimate fellowship with God. Ephesians 1:11 speaks of believers having obtained an inheritance in Christ, and Colossians 1:12 refers to the saints' share in the inheritance of light. This means our ultimate security, satisfaction, and provision come from our relationship with God through Jesus Christ, echoing the profound truth that God Himself is our most precious and enduring possession, far surpassing any earthly gain.
Christ-Centered Fulfillment
Ezekiel 44:28 finds its ultimate and most glorious fulfillment in Jesus Christ and the New Covenant. While the Old Testament priests found their inheritance in the Lord through their temple service and the offerings, Christ is the Great High Priest (Hebrews 4:14) who offered Himself as the perfect and final sacrifice, thereby inaugurating a new and living way to God. In Him, all believers are made part of a "royal priesthood" (1 Peter 2:9), no longer needing an earthly temple or a physical land inheritance, for our true dwelling is in Christ and our citizenship is in heaven (Philippians 3:20). Jesus Himself is the ultimate "inheritance" for all who believe, far surpassing any earthly portion. He is the one in whom we "have obtained an inheritance" (Ephesians 1:11), the "riches of his glorious inheritance in the saints" (Ephesians 1:18). Through His atoning work, we are reconciled to God, and the very presence of God, the Holy Spirit, dwells within us (John 14:16-17). Thus, the promise of God being the priests' possession is fulfilled in a far grander way for all believers in Christ, as we possess Him, and He possesses us, granting us access to "every spiritual blessing in the heavenly places" (Ephesians 1:3) and an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4).