Thus saith the Lord God: If the prince give a gift to any of his sons: the inheritance of it shall go to his children, they shall possess it by inheritance.

Thus saith the Lord Jehovah: If the prince give a gift unto any of his sons, it shall be that one's inheritance, for his sons: it shall be their possession by inheritance.

Thus said the Lord Jehovah: When the prince giveth a gift to any of his sons, his inheritance it is, to his sons it is; their possession it is by inheritance.

This is what the Lord has said: If the ruler gives a property to any of his sons, it is his heritage and will be the property of his sons; it is theirs for their heritage.

Thus says the Lord God: If the prince grants a gift to any of his sons, the inheritance of it will go to his sons; they shall possess it as an inheritance.

The prince was robe provided with possessions of his own, in order to prevent exactions from his subjects; further enactments are added to prevent the alienation of the prince's land. Any gifts made to his servants must revert to the prince in the "year of liberty," or jubilee (see the marginal reference note).

Thus saith the Lord God,.... Having finished the account of the sacrifices of the prince and people, the monthly, weekly, and daily ones; here his gifts are treated of, which are two fold; some given to his sons, others to his servants:
if the prince give a gift to any of his sons; Christ, the Prince, has sons; he that is the Prince, of peace is the everlasting Father; he has children given unto him, whom he preserves; a seed promised him in covenant, which shall always endure; a family he is master of, and cares for; for whose sake he became incarnate, suffered, and died: they are sons by adopting grace, and in their adoption he has a great concern; they are predestinated to it by him; they receive it through him; he gives them power to become the sons of God, and they are manifestatively so through faith in him; they appear to be his sons, or are evidenced as such by their regeneration, which also is of him: it is by his Spirit they are regenerated; it is his grace that is implanted in them; it is he himself that is formed in them, and his image that is stamped upon them; it is owing to his word and Gospel as the means and to his resurrection as the virtual cause of it; it is in his church they are born, yea, of her, to whom he stands in the relation of a husband, and so they are sons brought forth to him by her; and these are princes by birth, have a free and princely spirit, and are brought up and provided for as such: now to these Christ gives gifts; gifts of special grace, all sorts of grace; sanctifying grace, faith, hope, love, repentance, &c.; justifying grace, the gift of righteousness; pardoning grace; adopting grace; all supplies of grace; spiritual strength, peace, joy and comfort; and persevering grace, to hold out to the end: and he also gives glory or eternal life; this is with him, in his hands; he has a power to give and he does give it, to all his sons; all which, being once given, ever continue.
The inheritance thereof shall be his sons', it shall be their possession by inheritance; that is, it shall ever remain with them, shall never be taken away from them; these are gifts and calling without repentance, irreversible blessings, which are for ever: sanctifying grace is a well of living water, springing up unto eternal life; faith, hope, and love, always abide; Christ's justifying righteousness is an everlasting one; pardon of sin is of all sin, past, present, and to come, and is never made void or called in; once children of God, and always such; and the inheritance of heaven is incorruptible, never fading, and eternal; and all this flows from the unchangeable love of God and Christ to these sons of the prince.

The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki. 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [JOSEPHUS, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Isaiah 61:2-3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."

On the Right of the Prince to Dispose of his Landed Property
Ezekiel 46:16. Thus saith the Lord Jehovah, If the prince gives a present to one of his sons, it is his inheritance, shall belong to his sons; it is their possession, in an hereditary way. Ezekiel 46:17. But if he gives a present from his inheritance to one of his servants, it shall belong to him till the year of liberty, and then return to the prince; to his sons alone shall his inheritance remain. Ezekiel 46:18. And the prince shall not take from the inheritance of the people, so as to thrust them out of their possession; from his own possession he shall transmit to his sons, that no one of my people be scattered from his possession. - According to Ezekiel 45:7-8, at the future division of the land among the tribes, a possession was to be given to the prince on both sides of the holy heave and of the city domain, that he might not seize upon a possession by force, as the former princes had done. The prince might give away portions of this royal property, but only within such limits that the design with which a regal possession had been granted might not be frustrated. To his sons, as his heirs, he might make gifts therefrom, which would remain their own property; but if he presented to any one of his servants a portion of his hereditary property, it was to revert to the prince in the year of liberty; just as, according to the Mosaic law, the hereditary field of an Israelite, which had been alienated, was to revert to its hereditary owner (Leviticus 27:24, compared with Leviticus 25:10-13). The suffix in נחלתו (Ezekiel 46:16) is not to be taken as referring to the prince, and connected with the preceding words in opposition to the accents, but refers to אישׁ מבּניו. What the prince gives to one of his sons from his landed property shall be his נחלה, i.e., after the manner of an hereditary possession. On the other hand, what the prince presents to one of his servants shall not become hereditary in his case, but shall revert to the prince in the year of liberty, or the year of jubilee. The second half of Ezekiel 46:17 reads verbally thus: "only his inheritance is it; as for his sons, it shall belong to them." - And as the prince was not to break up his regal possession by presents made to servants, so was he (Ezekiel 46:18) also not to put any one out of his possession by force, for the purpose, say, of procuring property for his own sons; but was to give his sons their inheritance from his own property alone. For הונה, compare Ezekiel 45:8, and such passages as 1-Samuel 8:14; 1-Samuel 22:7. We shall return by and by to the question, how this regulation stands related to the view that the prince is the Messiah.