Ezekiel · Chapter 36

ver. 1-15. They are reminded of their former sins, and God’s judgments, ver. 16-20. A promise of pardon, ver, 21-24. And sanctification, 25-38 V. 1. The mountains-The inhabitants being in captivity, speak to the mountains, that is, the land of Judah, and Israel, which was a country full of mountains.

Verse 1. Prophesy unto the mountains of Israel] This is a part of the preceding prophecy though it chiefly concerns the Jews. In it they are encouraged to expect a glorious restoration; and that none of the evil wishes of their adversaries should take place against them.

Verse 1. Son of man, prophesy unto the mountains of Israel — The prophet had been ordered, Ezekiel 6:2, to set his face toward the mountains of Israel, and to prophesy against them. Then God was coming forth to contend with his people; but now he is returning in mercy to them, and his prophet must speak good and comfortable words to these mountains; and what he saith to them, he saith to the hills, to the valleys, to the desolate wastes in the country, and to the cities that were forsaken, verse 4, and again, verse 6. The people were gone, some one way and some another; nothing remained there to be spoken to but the places, the mountains and valleys: these the Chaldeans could not carry away with them. Now to show the mercy God had in reserve for the people, the prophet is to speak of him as having a regard for the country, which if the Lord had been pleased for ever to abandon, he would not have called upon it to hear his word, nor would he have showed it such things as these.

1. Mountains of Israel — A common name for the land of Israel (Ezekiel 17:22; 33:28; 34:14, etc.). How different this prophecy from that contained in chap. 6! It is not only the prophet’s spirit which has changed, but that of the people. (Compare notes Ezekiel 24:15-27; 33:10-20.)

V. 2. Because the enemy-Many were the enemies of God’s people; but they so conspired in one design, that the prophet speaks of them as one, and particularly of Edom.

Verse 2. Because the enemy hath said] The Idumeans thought they would shortly be put in possession of all the strong places of Israel; the ancient high places shall be ours.

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

2. Aha, even the ancient high places — “Aha! and, The” (R.V.). Compare Ezekiel 25:3; 26:2; 35:10. The “high places” and “lasting hills” (Deuteronomy 32:13; 33:15) stood for the most sacred and best protected parts of the land.

V. 3. Swallowed-Devoured you, as hungry beasts devour their prey. Ye are taken up-You are the subject of all their discourse. An infamy-Ever branding you as infamous.

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

3. Because — The Hebrew repeats this word to make it doubly emphatic. Jehovah’s judgments are never arbitrary. (Compare “therefore,” verses 4-6.) Heathen — Rather, nations. And are an infamy of the people — R.V., “and the evil report of the people.”

Verse 4. Therefore—thus saith the Lord God to the mountains, &c.] They shall neither possess mountain nor valley, hill nor dale, fountain nor river; for though in my justice I made you desolate, yet they shall not profit by your disasters. See Ezekiel 36:5-7.

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

5. Jealousy — See notes Ezekiel 5:12; 23:25; compare Ezekiel 38:19. Idumea — Edom. (Compare Ezekiel 35:15.) Into their possession — Rather, with R.V., “Unto themselves for a possession.” (Compare Ezekiel 35:10, 15.) With despiteful minds — Or, with contempt of soul. To cast it out for a prey — A very difficult phrase. Toy reads, “that they might possess it as a prey.” From a Hebrew standpoint the Holy Land would become a prey and a castaway if ever the Edomites took possession of it, but perhaps it would be better to make a slight change and read, “in order to plunder its produce” (Hitzig).

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

6, 7. He who is a jealous God (verse 5) affirms with uplifted hand (Ezekiel 20:5, 6) that his people shall bear no longer this shame and reproach which has been heaped upon them (verses 2, 3, 15; 34:29); but this very shame shall soon fall upon their enemies, who shall be overtaken by a just retribution. (Compare Ezekiel 16:52.)

V. 7. Lifted up mine hand-Sworn in my wrath. The heathen-The Moabites, Ammonites, and Idumeans.

Verses 2-7. Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see verse 5, and Ezekiel 35:10) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22. Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you.

6, 7. He who is a jealous God (verse 5) affirms with uplifted hand (Ezekiel 20:5, 6) that his people shall bear no longer this shame and reproach which has been heaped upon them (verses 2, 3, 15; 34:29); but this very shame shall soon fall upon their enemies, who shall be overtaken by a just retribution. (Compare Ezekiel 16:52.)

V. 8. At hand-The time is near, when my people shall come out of Babylon to settle in their own land.

Verse 8. For they are at hand to come.] The restoration of the Jews is so absolutely determined that you may rest assured it will take place; and be as confident relative to it, as if you saw the different families entering into the Israelitish borders. It was near at hand in God’s determination, though there were about fifty-eight of the seventy years unelapsed.

Verses 8-12. But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, (Ezekiel 14:17,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39. The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, verse 8. And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine.

Verse 8-12. But ye, oh mountains of Israel, ye shall shoot forth your branches. Agriculture revived under the government of Zerubbabel, and the mountains once more became verdant; yet this was only a faint figure of the real glory which shall follow in the days of the Messiah. Rabbi Abarbanel understands the prophecy in this sense, as appears in Ezekiel 34:31.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

Verse 9. Ye shall be tilled and sown] The land shall be cultivated as it formerly was, when best peopled and at peace.

Verses 8-12. But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, (Ezekiel 14:17,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39. The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, verse 8. And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine.

Verse 8-12. But ye, oh mountains of Israel, ye shall shoot forth your branches. Agriculture revived under the government of Zerubbabel, and the mountains once more became verdant; yet this was only a faint figure of the real glory which shall follow in the days of the Messiah. Rabbi Abarbanel understands the prophecy in this sense, as appears in Ezekiel 34:31.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

Verses 8-12. But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, (Ezekiel 14:17,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39. The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, verse 8. And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine.

Verse 8-12. But ye, oh mountains of Israel, ye shall shoot forth your branches. Agriculture revived under the government of Zerubbabel, and the mountains once more became verdant; yet this was only a faint figure of the real glory which shall follow in the days of the Messiah. Rabbi Abarbanel understands the prophecy in this sense, as appears in Ezekiel 34:31.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

Verse 11. I will multiply upon you man and beast] The agriculturalist and the beast of burden.

And will do better unto you than at your beginnings] I agree with Calmet, that it would be difficult to show the literal fulfilment of this prophecy from the days of Zerubbabel to the birth of Christ. The colouring is too high for that period; and the whole falls in better with Gospel than with Jewish times.

Verses 8-12. But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, (Ezekiel 14:17,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39. The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, verse 8. And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine.

Verse 8-12. But ye, oh mountains of Israel, ye shall shoot forth your branches. Agriculture revived under the government of Zerubbabel, and the mountains once more became verdant; yet this was only a faint figure of the real glory which shall follow in the days of the Messiah. Rabbi Abarbanel understands the prophecy in this sense, as appears in Ezekiel 34:31.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

V. 12. And thou-O land of Canaan. Bereave-Consume thine inhabitants.

Verses 8-12. But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, (Ezekiel 14:17,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39. The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, verse 8. And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine.

Verse 8-12. But ye, oh mountains of Israel, ye shall shoot forth your branches. Agriculture revived under the government of Zerubbabel, and the mountains once more became verdant; yet this was only a faint figure of the real glory which shall follow in the days of the Messiah. Rabbi Abarbanel understands the prophecy in this sense, as appears in Ezekiel 34:31.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

V. 13. They-The heathen round about.

Verses 13-15. Because they say, Thou land devourest men — Or, thy people. The country of Judea (as appears from what is here said) was spoken of by the neighbouring nations with disgrace, as a country particularly fatal to its inhabitants, where more died by famine, pestilence, and the sword, than in any other place: and therefore God here says, that there should be no more any occasion to give this character of Judea, for that these judgments and frequent calamities should cease in it. Therefore thou shall devour men no more — Thou shalt be free from such destructive judgments as have, in past ages, consumed thy people. Neither will I cause men to hear in thee the shame of the heathen — Neither shall thy inhabitants hear any more the scoffs of the heathen nations round, reproaching them on account of their grievous calamities, as if they were an accursed people, forsaken by their God, and abandoned to destruction. Neither shalt thou cause thy nations to fall, &c. — Or, as the Chaldee and some other ancient versions translate the words, Neither shalt thou bereave thy people any more, an interpretation adopted by Bishop Newcome. The Vulgate renders the clause, Et gentem tuam non amittes amplius — And thou shall not lose thy nation (or people) any more, that is, by these remarkable calamities. Those who think these promises were fulfilled in the restoration of the Jews from the captivity of Babylon, and their re-establishment in their own land, take the expressions no more, and not any more, in a limited sense, and understand thereby only a long period of time: but it seems more reasonable to suppose that these and such like prophecies, of which there are many in the Scriptures, remain yet to be accomplished, and that they respect the future restoration of the Jews to their own land, after their conversion to Christianity.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

V. 14. Therefore-I will so bless thee, O land, that thou shalt bring forth and breed up many sons and daughters, and this reproach shall cease for ever.

Verses 13-15. Because they say, Thou land devourest men — Or, thy people. The country of Judea (as appears from what is here said) was spoken of by the neighbouring nations with disgrace, as a country particularly fatal to its inhabitants, where more died by famine, pestilence, and the sword, than in any other place: and therefore God here says, that there should be no more any occasion to give this character of Judea, for that these judgments and frequent calamities should cease in it. Therefore thou shall devour men no more — Thou shalt be free from such destructive judgments as have, in past ages, consumed thy people. Neither will I cause men to hear in thee the shame of the heathen — Neither shall thy inhabitants hear any more the scoffs of the heathen nations round, reproaching them on account of their grievous calamities, as if they were an accursed people, forsaken by their God, and abandoned to destruction. Neither shalt thou cause thy nations to fall, &c. — Or, as the Chaldee and some other ancient versions translate the words, Neither shalt thou bereave thy people any more, an interpretation adopted by Bishop Newcome. The Vulgate renders the clause, Et gentem tuam non amittes amplius — And thou shall not lose thy nation (or people) any more, that is, by these remarkable calamities. Those who think these promises were fulfilled in the restoration of the Jews from the captivity of Babylon, and their re-establishment in their own land, take the expressions no more, and not any more, in a limited sense, and understand thereby only a long period of time: but it seems more reasonable to suppose that these and such like prophecies, of which there are many in the Scriptures, remain yet to be accomplished, and that they respect the future restoration of the Jews to their own land, after their conversion to Christianity.

8-14. Let the mountains of Israel rejoice and bear good crops, for the return of the rightful inhabitants is “at hand” (verse 8, compare Ezekiel 11:17), and Jehovah will again return to the land from which he had departed (Ezekiel 10:18-20; 11:13-20, etc.), and the fields shall be fruitful and the villages multiplied (verse 33; 34:13, 14), and the Lord’s people shall be greater than even at the beginning (Deuteronomy 30:5), as they walk again over their old inheritance, Which shall no more deserve its former reputation of being a devourer of men (verse 13), and bringing destruction upon its “children” (verse 12, A.V., men) because of the frequent famines (verse 30, compare Numbers 13:32) and other judgments upon the “nation” (verses 13-15, Hebrews) for its wickedness (verses 12, 17; 34:28).

Verses 13-15. Because they say, Thou land devourest men — Or, thy people. The country of Judea (as appears from what is here said) was spoken of by the neighbouring nations with disgrace, as a country particularly fatal to its inhabitants, where more died by famine, pestilence, and the sword, than in any other place: and therefore God here says, that there should be no more any occasion to give this character of Judea, for that these judgments and frequent calamities should cease in it. Therefore thou shall devour men no more — Thou shalt be free from such destructive judgments as have, in past ages, consumed thy people. Neither will I cause men to hear in thee the shame of the heathen — Neither shall thy inhabitants hear any more the scoffs of the heathen nations round, reproaching them on account of their grievous calamities, as if they were an accursed people, forsaken by their God, and abandoned to destruction. Neither shalt thou cause thy nations to fall, &c. — Or, as the Chaldee and some other ancient versions translate the words, Neither shalt thou bereave thy people any more, an interpretation adopted by Bishop Newcome. The Vulgate renders the clause, Et gentem tuam non amittes amplius — And thou shall not lose thy nation (or people) any more, that is, by these remarkable calamities. Those who think these promises were fulfilled in the restoration of the Jews from the captivity of Babylon, and their re-establishment in their own land, take the expressions no more, and not any more, in a limited sense, and understand thereby only a long period of time: but it seems more reasonable to suppose that these and such like prophecies, of which there are many in the Scriptures, remain yet to be accomplished, and that they respect the future restoration of the Jews to their own land, after their conversion to Christianity.

15. Neither shalt thou cause thy nations to fall — R.V., “neither shalt thou cause thy nation to stumble;” but by slight change of text read, “neither shalt thou bereave thy nation any more,” or, “thou shalt no more bereave thy nation of children.”

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

V. 17. By their doings-By their carriage, and whole conversation. As the uncleanness-Or as one cut off from the congregation, because of some great sin.

Verse 17. When the house of Israel dwelt in their own land] Had they continued faithful to me, they had never been removed from it: but they polluted it with their crimes; and I abhorred the land on that account, and gave both them and it up to the destroyers.

Verses 17-19. When the house of Israel dwelt in their own land — In fulness of bread, ease, and security, as they did in days past; they defiled it — Rendered it abominable before God, and uncomfortable to themselves; by their own way and by their doings — By the way of their own choice, their wicked way, forsaking my law, despising my counsel, deserting my worship and temple; and by their unholy conversation and unrighteous practices. Their way was before me as the uncleanness of a removed woman — As a woman under a legal pollution was forbidden to come within the courts of the temple, or to attend upon God’s worship there; so the defilements which the Jews had contracted by their idolatries, adulteries, murders, and other heinous sins, rendered them unfit to be acknowledged as God’s people, or to offer up any religious service to him. Wherefore I poured my fury upon them — These and their other sins were the true causes of the desolation of their country, and of all the miseries which they underwent, and not any thing in the land itself, as the heathen said, verse 13. According to their doings I judged them — God frequently repeats that his judgments upon the Jews were no more than what their own ways or doings obliged him to inflict. There was in his dealings with them no arbitrary exercise of sovereignty, but they were dealt with according to their own conduct. And thus God deals with mankind in general: his actions, in regard to them, are not founded in an arbitrary exercise of his absolute sovereignty over them, but in impartial justice, wisdom, and goodness, and he judges them according to their own ways, and not according to the dictates of an arbitrary will.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

Verses 17-19. When the house of Israel dwelt in their own land — In fulness of bread, ease, and security, as they did in days past; they defiled it — Rendered it abominable before God, and uncomfortable to themselves; by their own way and by their doings — By the way of their own choice, their wicked way, forsaking my law, despising my counsel, deserting my worship and temple; and by their unholy conversation and unrighteous practices. Their way was before me as the uncleanness of a removed woman — As a woman under a legal pollution was forbidden to come within the courts of the temple, or to attend upon God’s worship there; so the defilements which the Jews had contracted by their idolatries, adulteries, murders, and other heinous sins, rendered them unfit to be acknowledged as God’s people, or to offer up any religious service to him. Wherefore I poured my fury upon them — These and their other sins were the true causes of the desolation of their country, and of all the miseries which they underwent, and not any thing in the land itself, as the heathen said, verse 13. According to their doings I judged them — God frequently repeats that his judgments upon the Jews were no more than what their own ways or doings obliged him to inflict. There was in his dealings with them no arbitrary exercise of sovereignty, but they were dealt with according to their own conduct. And thus God deals with mankind in general: his actions, in regard to them, are not founded in an arbitrary exercise of his absolute sovereignty over them, but in impartial justice, wisdom, and goodness, and he judges them according to their own ways, and not according to the dictates of an arbitrary will.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

Verses 17-19. When the house of Israel dwelt in their own land — In fulness of bread, ease, and security, as they did in days past; they defiled it — Rendered it abominable before God, and uncomfortable to themselves; by their own way and by their doings — By the way of their own choice, their wicked way, forsaking my law, despising my counsel, deserting my worship and temple; and by their unholy conversation and unrighteous practices. Their way was before me as the uncleanness of a removed woman — As a woman under a legal pollution was forbidden to come within the courts of the temple, or to attend upon God’s worship there; so the defilements which the Jews had contracted by their idolatries, adulteries, murders, and other heinous sins, rendered them unfit to be acknowledged as God’s people, or to offer up any religious service to him. Wherefore I poured my fury upon them — These and their other sins were the true causes of the desolation of their country, and of all the miseries which they underwent, and not any thing in the land itself, as the heathen said, verse 13. According to their doings I judged them — God frequently repeats that his judgments upon the Jews were no more than what their own ways or doings obliged him to inflict. There was in his dealings with them no arbitrary exercise of sovereignty, but they were dealt with according to their own conduct. And thus God deals with mankind in general: his actions, in regard to them, are not founded in an arbitrary exercise of his absolute sovereignty over them, but in impartial justice, wisdom, and goodness, and he judges them according to their own ways, and not according to the dictates of an arbitrary will.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

V. 20. Entered-When they were come into Babylon. Profaned-They sinned. They-Their heathen neighbours. Them-The profane Jews. These-These profane slaves, call themselves the people of the Lord and say, he gave them the land out of which they are driven.

Verse 20. And when they entered unto the heathen] So bad were they, and so deeply fallen, that they profaned the Lord’s name among the heathen; and, on their account, the true God was blasphemed. These, say they, are the people of Jehovah! O what an abominable people are these! and what a being must that God be who can have and own such for his people!

Verse 20. When they entered unto the heathen, they profaned my holy name — 1st, By their evil practices they brought a scandal on God’s name, and gave occasion to the heathen to say, See what profligate wretches these are, who call themselves Jehovah’s peculiar people; judge what sort of a God he is who has such worshippers. The Jews were no credit to their profession wherever they went; but, on the contrary, a reproach to it, and the name of God and his holy religion was blasphemed through them, Romans 2:24. Observe, reader, when those that pretend to stand related to God, as his servants and children, and to be in covenant and communion with him, are nevertheless found corrupt in their morals, slaves to their appetites and passions, dishonest in their dealings, and false to their words, and the trusts reposed in them, the enemies of the Lord have thereby great cause given them to blaspheme both him and his religion. 2d, God’s name was profaned by the sufferings of Israel; for from them the enemies of God took occasion to reproach God, as unable to protect his own worshippers, and to make good his own grants. They said in scorn, These are the people of the Lord; these wicked people! you see he could not keep them in their obedience to his precepts; these miserable people! he could not keep them in the enjoyment of his favours. These are the people that came out of Jehovah’s land; they are the very scum of the nations!

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

V. 21. But I had pity-For these sins I had just cause to cut them off; but I had pity, for the glory of my name: had I destroyed them, the heathen would have concluded against my omnipotence, and my truth.

Verses 21-23. But I had pity for my holy name — That is, as it is expressed Ezekiel 20:9, I wrought for my name’s sake, that it should not be polluted, or brought into disgrace, among the heathen: I preserved, reformed, brought back my people from captivity, and re-established them in their own land, for the honour of my mercy, truth, and power. Say, I do not do this for your sakes, &c. — The promises I make in your favour are not owing to any desert of yours, but purely to vindicate my own honour. And I will sanctify my great name, &c. — I will give illustrious proofs of my power and goodness, and vindicate my honour from the reproaches with which it hath been blasphemed among the heathen, upon the occasion of your evil doings and your sufferings. And the heathen shall know that I am the Lord — The return of the Jews from the Babylonish captivity was taken notice of by the heathen as a signal instance of God’s providence toward them, as appears from <19C602>Psalm 126:2. And their general conversion, and future restoration to their own land, will be a much more remarkable proof of God’s fulfilling the promises made to their fathers; so that the heathen themselves will be compelled to observe and acknowledge it: see Ezekiel 37:28. When I shall be sanctified in you before your eyes — When, by means of the wonderful power and goodness which I shall manifest in your restoration, they shall be convinced that I am indeed the living and true God.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

Verses 21-23. But I had pity for my holy name — That is, as it is expressed Ezekiel 20:9, I wrought for my name’s sake, that it should not be polluted, or brought into disgrace, among the heathen: I preserved, reformed, brought back my people from captivity, and re-established them in their own land, for the honour of my mercy, truth, and power. Say, I do not do this for your sakes, &c. — The promises I make in your favour are not owing to any desert of yours, but purely to vindicate my own honour. And I will sanctify my great name, &c. — I will give illustrious proofs of my power and goodness, and vindicate my honour from the reproaches with which it hath been blasphemed among the heathen, upon the occasion of your evil doings and your sufferings. And the heathen shall know that I am the Lord — The return of the Jews from the Babylonish captivity was taken notice of by the heathen as a signal instance of God’s providence toward them, as appears from <19C602>Psalm 126:2. And their general conversion, and future restoration to their own land, will be a much more remarkable proof of God’s fulfilling the promises made to their fathers; so that the heathen themselves will be compelled to observe and acknowledge it: see Ezekiel 37:28. When I shall be sanctified in you before your eyes — When, by means of the wonderful power and goodness which I shall manifest in your restoration, they shall be convinced that I am indeed the living and true God.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

V. 23. I will sanctify my great name-They gave the heathen occasion to think meanly of me, but I will shew I am as great as good. When God performs what he hath sworn by his holiness, then he sanctifies his name.

Verse 23. I will sanctify my great name] By changing your hearts and your conduct, I shall show my hatred to vice, and my love to holiness: but it is not for your sakes, but for my holy name’s sake, that I shall do you good in your latter days.

Verses 21-23. But I had pity for my holy name — That is, as it is expressed Ezekiel 20:9, I wrought for my name’s sake, that it should not be polluted, or brought into disgrace, among the heathen: I preserved, reformed, brought back my people from captivity, and re-established them in their own land, for the honour of my mercy, truth, and power. Say, I do not do this for your sakes, &c. — The promises I make in your favour are not owing to any desert of yours, but purely to vindicate my own honour. And I will sanctify my great name, &c. — I will give illustrious proofs of my power and goodness, and vindicate my honour from the reproaches with which it hath been blasphemed among the heathen, upon the occasion of your evil doings and your sufferings. And the heathen shall know that I am the Lord — The return of the Jews from the Babylonish captivity was taken notice of by the heathen as a signal instance of God’s providence toward them, as appears from <19C602>Psalm 126:2. And their general conversion, and future restoration to their own land, will be a much more remarkable proof of God’s fulfilling the promises made to their fathers; so that the heathen themselves will be compelled to observe and acknowledge it: see Ezekiel 37:28. When I shall be sanctified in you before your eyes — When, by means of the wonderful power and goodness which I shall manifest in your restoration, they shall be convinced that I am indeed the living and true God.

Ver. 23. I will sanctify my great name (JEHOVAH) which ye have profaned. This relates chiefly to worship; and it is apparent that since the Babylonish captivity, the Hebrew nation have neither bowed the knee nor raised the hand to idols.

The heathen shall know that I am the Lord. On this subject Origen says, “The miserable jews acknowledge that this is a prophecy of the presence of Christ; but of whose person they are stupidly ignorant, though they see his words accomplished. When, before his advent, did the land of Britain agree in the worship of one God? When did the land of Mauritania, (literally the land of the blacks) when did the whole globe at once agree in this? Whereas now, on account of the church’s spread to the uttermost boundaries of the world, the whole earth rejoices to invoke the God of Israel.” Origen, hom. 4. apud Ezekiel.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

Verse 24. I will take you from among the heathen] This does not relate to the restoration from Babylon merely. The Jews are at this day scattered in all Heathen, Mohammedan, and Christian countries. From these they are to be gathered, and brought to repossess their own land.

Ver. 24-28. I will take you from among the heathen—and will bring you into your own land. This was done under the auspices of Cyrus, and with a strong and mighty hand. Yet as Abarbanel notices, the promises respecting peace still remain to be fulfilled.

On these verses, I heard good Mr. Simeon of Cambridge preach in behalf of the jews. He observed that christians have generally cut off the head and feet of the passage, and taken only the trunk: they have overlooked the gathering of the jews to their own land in the latter day. But with all due deference it may be observed, that though it is highly probable that the jews will be gathered to Jerusalem, and in considerable numbers, and that they will have a temple and sacrifices; yet we cannot assent that the earthly Zion, devoid of navigation, shall ever become the mother-city of the world. We cannot give up St. Paul, that the true Zion is the spiritual and heavenly Jerusalem, built above the mountains, and with living stones. Isaiah 2. 28. 60-66. Micah 4.

Then will I sprinkle clean water upon you. Ceremonial uncleannesses under the law, for which the altar provided no sacrifice, and are therefore called “dead works,” were removed by the burning of a heifer without the camp, and mixing its ashes with running water, which was sprinkled upon the unclean, to take away their ceremonial defilement. Numbers 19. Hebrews 9:13, 14. In like manner the Lord will take away the moral pollution of his people in the latter day, by sprinkling clean water upon them, and opening a fountain to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness. See on Jeremiah 31.

16-24. Before the captivity, Israel, because of its bloody deeds and idolatry (verse 18), was as unclean as a woman “in her separation” (verse 17, R.V.), and for this reason was separated from her beautiful land (verse 19; compare Leviticus 15:19; 18:30, etc.). But instead of repenting and purifying herself, Israel excused or denied her sin (Ezekiel 2:3-5; 18:2), and while professing allegiance to Jehovah gave honor to idols (Ezekiel 14:7; 20:8, 39), and thus so belittled and polluted the Holy Name before the nations that these actually supposed that the captivity was due, not to Jehovah’s justice, but to his weakness. For this reason they could speak of the Israelites (“of them,” verse 20, R.V.), saying, “These are the Lord’s people, and yet had to go forth out of his land” (verse 20, Kautzsch). It is not because of the worthiness of fallen Israel (verses 21, 22, 32; compare Titus 3:5, 6) that Jehovah now snatches them again out of their captivity and returns them to their own land, but in order that this reproach may be removed from his own name, when all men shall see that the real cause, both of the captivity and restoration, lies in God’s holiness and justice (verses 23, 24). Thus will his name be sanctified, or “set apart” from those of the “idol blocks” with which he is now compared, and his real nature will be revealed. (See valuable remarks in Expositor’s Bible, p. 356.)

It has been said that this passage (verses 25-27), with that which immediately precedes, deserves study more than any other part of Ezekiel, since it exhibits his “philosophy of history,” and describes with great beauty the principles of Jehovah’s redemption of his people. But this is not merely the philosophy of Ezekiel, it is a revelation of the divine thought. It is the gospel of the Old Testament. In its teaching of moral and spiritual cleansing (verses 25, 29) and of the God-given “new heart” and “new spirit” (verses 26, 27) which loathes the old life of uncleanness (verse 31) and produces a new life of obedience, purity, and happiness (verses 27, 29, 33), it indeed “reads like a fragment of a Pauline epistle.” It strikes the same spiritual note which is afterward heard at Bethlehem and Calvary, at Pentecost and Patmos.

V. 25. Sprinkle-“This signifies both the blood of Christ sprinkled upon their conscience, to take away their guilt, as the water of purification was sprinkled, to take away their ceremonial uncleanness and the grace of the spirit sprinkled on the whole soul, to purify it from all corrupt inclinations and dispositions.”

Verse 25. Then—at the time of this great restoration—will I sprinkle clean water upon you—the truly cleansing water; the influences of the HOLY SPIRIT typified by water, whose property it is to cleanse, whiten, purify, refresh, render healthy and fruitful.

From all your filthiness] From every sort of external and internal abomination and pollution.

And from all your idols] False gods, false worship, false opinions, and false hopes.

Will I cleanse you.] Entirely separate you.

Verse 25. I will sprinkle clean water upon you — The expression here alludes to those legal purifications which were made by sprinkling water upon the unclean persons: see Numbers 8:7, and 19:13. But the cleansing intended is plainly that of the soul, by the blood of Christ sprinkled upon men’s consciences to take away their guilt, (see Hebrews 9:14, and 12:24,) and by the grace of the Holy Spirit sprinkled on the whole soul, to purify it from all corrupt inclinations and dispositions; both which blessings are received by faith in Christ, and in the promises of God made through him: see Galatians 2:16, and 3:14; Acts 15:9. From all your filthiness — Filthiness, as the apostle expresses it, of flesh and spirit; from all unhallowed appetites, passions, and dispositions; from all impurity of heart and life; from every thing contrary to the mind of Christ, the image of God, or the divine nature; and from all your idols will I cleanse you — From all internal as well as external idolatry; from putting that trust in the work of your own hands, or in any creature, which you ought to put only in your Creator; or from setting your affections on any person or thing in preference to him, who is your Redeemer and Saviour, your Friend and Father, your portion and treasure, your God, and your all. Observe, reader, sin is of a defiling nature; idolatry particularly is so; it renders sinners odious to God, and unhappy in themselves; but when our guilt is pardoned, and our corrupt nature sanctified, then we are cleansed from this filthiness; and there is no other way of being saved from it. This God promises to his people here, in order to his being sanctified in them, verse 23. We cannot sanctify God’s name, unless he sanctify our hearts, nor live to his glory, but by his grace.

Ver. 24-28. I will take you from among the heathen—and will bring you into your own land. This was done under the auspices of Cyrus, and with a strong and mighty hand. Yet as Abarbanel notices, the promises respecting peace still remain to be fulfilled.

On these verses, I heard good Mr. Simeon of Cambridge preach in behalf of the jews. He observed that christians have generally cut off the head and feet of the passage, and taken only the trunk: they have overlooked the gathering of the jews to their own land in the latter day. But with all due deference it may be observed, that though it is highly probable that the jews will be gathered to Jerusalem, and in considerable numbers, and that they will have a temple and sacrifices; yet we cannot assent that the earthly Zion, devoid of navigation, shall ever become the mother-city of the world. We cannot give up St. Paul, that the true Zion is the spiritual and heavenly Jerusalem, built above the mountains, and with living stones. Isaiah 2. 28. 60-66. Micah 4.

Then will I sprinkle clean water upon you. Ceremonial uncleannesses under the law, for which the altar provided no sacrifice, and are therefore called “dead works,” were removed by the burning of a heifer without the camp, and mixing its ashes with running water, which was sprinkled upon the unclean, to take away their ceremonial defilement. Numbers 19. Hebrews 9:13, 14. In like manner the Lord will take away the moral pollution of his people in the latter day, by sprinkling clean water upon them, and opening a fountain to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness. See on Jeremiah 31.

25. Clean water — Not merely which was itself clean, but that which makes clean and “purgeth from sin” (Numbers 8:7, 21; 19:11, 13, 19, 21; compare Hebrews 10:22). In some instances this “water of purifying” was mixed with blood, as in the case of leprosy, the most striking physical symbol of loathsome sin (Leviticus 14:5-8, 50, 52; compare Guthrie, Gospel in Ezekiel, p. 256). This legal cleansing (the removal of impurity) is as closely associated here with the renewing and transformation of the moral nature as justification and pardon with regeneration and sanctification in the New Testament. (Compare Psalms 51:9Psalm 51:9-12; Titus 3:5, 7.)

V. 26. A new heart-A new frame of soul, a mind changed, from sinful to holy, from carnal to spiritual. A heart in which the law of God is written, Jeremiah 31:33. A sanctified heart, in which the almighty grace of God is victorious, and turns it from all sin to God. A new spirit-A new, holy frame in the spirit of man; which is given to him, not wrought by his own power. The stony-The senseless unfeeling. Out of your flesh-Out of you. Of flesh-That is, quite of another temper, hearkening to God’s law, trembling at his threats, moulded into a compliance with his whole will; to forbear, do, be, or suffer what God will, receiving the impress of God, as soft wax receives the impress of the seal.

Verse 26. A new heart also will I give you] I will change the whole of your infected nature; and give you new appetites, new passions; or, at least, the old ones purified and refined. The heart is generally understood to mean all the affections and passions.

And a new spirit will I put within you] I will renew your minds, also enlighten your understanding, correct your judgment, and refine your will; so that you shall have a new spirit to actuate your new heart. I will take away the stony heart] That heart that is hard, impenetrable, and cold; the affections and passions that are unyielding, frozen to good, unaffected by heavenly things; that are slow to credit the words of God. I will entirely remove this heart: it is the opposite to that which I have promised you; and you cannot have the new heart and the old heart at the same time.

And I will give you a heart of flesh.] One that can feel, and that can enjoy; that can feel love to God and to all men, and be a proper habitation for the living God.

Verses 26, 27. A new heart also will I give you — A new disposition of mind, excellent in itself, and vastly different from what it was before; a frame of soul changed from sinful to holy, from carnal to spiritual; a heart in which the law of God is written, Jeremiah 31:33; a sanctified spirit, in which the almighty grace of God is victorious, and turns it from the world to God, and from all sin to all holiness; a state of mind which is the supernatural gift of God, and not wrought in any man by his own power. And I will take away the stony heart — The hard, senseless, unfeeling, inflexible heart; the heart unapt and averse to receive any divine impressions, and to return any devout affections. Out of your flesh — That is, out of you. And I will give you a heart of flesh — A soft and tender heart, that has spiritual senses exercised, and is conscious to itself of spiritual pains and pleasures; a heart of quite another temper, hearkening to God’s law, trembling at his threats, moulded into a compliance with his whole will; disposed to do, to be, or to suffer what God wills; receiving the divine impress as soft wax receives the impress of the seal. I will put my Spirit within you — My enlightening, regenerating, and sanctifying Spirit; that Holy Spirit which is given to and dwells in all true believers; and cause you — Sweetly and powerfully, yet without compulsion; to walk in my statutes — In all my ordinances and commandments, and that from judgment, choice, and affection. For our spirits, when renewed by God’s Spirit to a disposition conformed to his holiness, readily comply with his will in all things, concur with his designs, and become workers together with him. And ye shall keep my judgments, and do them — Ye shall be willing and able to perform all acceptable obedience, and to live a life of universal holiness and righteousness.

Ver. 24-28. I will take you from among the heathen—and will bring you into your own land. This was done under the auspices of Cyrus, and with a strong and mighty hand. Yet as Abarbanel notices, the promises respecting peace still remain to be fulfilled.

On these verses, I heard good Mr. Simeon of Cambridge preach in behalf of the jews. He observed that christians have generally cut off the head and feet of the passage, and taken only the trunk: they have overlooked the gathering of the jews to their own land in the latter day. But with all due deference it may be observed, that though it is highly probable that the jews will be gathered to Jerusalem, and in considerable numbers, and that they will have a temple and sacrifices; yet we cannot assent that the earthly Zion, devoid of navigation, shall ever become the mother-city of the world. We cannot give up St. Paul, that the true Zion is the spiritual and heavenly Jerusalem, built above the mountains, and with living stones. Isaiah 2. 28. 60-66. Micah 4.

Then will I sprinkle clean water upon you. Ceremonial uncleannesses under the law, for which the altar provided no sacrifice, and are therefore called “dead works,” were removed by the burning of a heifer without the camp, and mixing its ashes with running water, which was sprinkled upon the unclean, to take away their ceremonial defilement. Numbers 19. Hebrews 9:13, 14. In like manner the Lord will take away the moral pollution of his people in the latter day, by sprinkling clean water upon them, and opening a fountain to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness. See on Jeremiah 31.

26. New heart — The “heart” represents the real inner nature of man as against mere external manifestation of desire and purpose. Though externally worshiping Jehovah the old heart of this people had been hard and unfeeling (Ezekiel 2:4; 3:7).

V. 27. My spirit-The holy spirit of God, which is given to, and dwelleth in all true believers. And cause you-Sweetly, powerfully, yet without compulsion; for our spirits, framed by God’s spirit to a disposition suitable to his holiness, readily concurs. Ye shall keep-Be willing; and able to keep the judgments, and to walk in the statutes of God, which is, to live in all holiness.

Verse 27. And I will put my Spirit within you] To keep the heart of flesh alive, the feeling heart still sensible, the loving heart still happy. I will put my Spirit, the great principle of light, life, and love, within you, to actuate the new spirit, and to influence the new affections and passions; that the animal spirit may not become brutish, that the mental powers become not foolish. I will put my Spirit within you, so that as the new spirit may influence the new heart, so will MY SPIRIT influence YOUR new spirit, that each may have a proper mover; and then all will be pure, regular, and harmonious, when passion is influenced by reason, and reason by the Holy Ghost.

And the cause shall be evidenced by the effects; for I will cause you to walk in my statutes-not only to believe and reverence my appointments relative to what I command you to perform; but ye shall walk in them, your conduct shall be regulated by them. “And ye shall keep my judgments;” whatsoever I enjoin you to avoid. And ye shall do them—ye shall not only avoid every appearance of evil, but keep all my ordinances and commandments unblamably.

Here is the salvation that God promises to give to restored Israel; and here is the salvation that is the birthright of every Christian believer: the complete destruction of all sin in the soul, and the complete renewal of the heart; no sin having any place within, and no unrighteousness having any place without.

“But where are they that are thus saved?” Ans. Wherever true Christians are to be found. “But I know many true Christians that have not this salvation, but daily mourn over their evil hearts?” Ans. They may be sincere, but they are not true Christians; i.e., such as are saved from their sins; the true Christians are those who are filled with the nature and Spirit of Christ. But I will ask a question in my turn: “Do those you mention think it a virtue to be always mourning over their impurities?” Most certainly. Then it is a pity they were not better instructed. It is right they should mourn while they feel an impure heart; but why do they not apply to that blood which cleanses from all unrighteousness, and to that Spirit which cleanses the very thoughts of the heart by his inspiration? Many employ that time in brooding and mourning over their impure hearts, which should be spent in prayer and faith before God, that their impurities might be washed away. In what a state of nonage are many members of the Christian Church!

Verses 26, 27. A new heart also will I give you — A new disposition of mind, excellent in itself, and vastly different from what it was before; a frame of soul changed from sinful to holy, from carnal to spiritual; a heart in which the law of God is written, Jeremiah 31:33; a sanctified spirit, in which the almighty grace of God is victorious, and turns it from the world to God, and from all sin to all holiness; a state of mind which is the supernatural gift of God, and not wrought in any man by his own power. And I will take away the stony heart — The hard, senseless, unfeeling, inflexible heart; the heart unapt and averse to receive any divine impressions, and to return any devout affections. Out of your flesh — That is, out of you. And I will give you a heart of flesh — A soft and tender heart, that has spiritual senses exercised, and is conscious to itself of spiritual pains and pleasures; a heart of quite another temper, hearkening to God’s law, trembling at his threats, moulded into a compliance with his whole will; disposed to do, to be, or to suffer what God wills; receiving the divine impress as soft wax receives the impress of the seal. I will put my Spirit within you — My enlightening, regenerating, and sanctifying Spirit; that Holy Spirit which is given to and dwells in all true believers; and cause you — Sweetly and powerfully, yet without compulsion; to walk in my statutes — In all my ordinances and commandments, and that from judgment, choice, and affection. For our spirits, when renewed by God’s Spirit to a disposition conformed to his holiness, readily comply with his will in all things, concur with his designs, and become workers together with him. And ye shall keep my judgments, and do them — Ye shall be willing and able to perform all acceptable obedience, and to live a life of universal holiness and righteousness.

Ver. 24-28. I will take you from among the heathen—and will bring you into your own land. This was done under the auspices of Cyrus, and with a strong and mighty hand. Yet as Abarbanel notices, the promises respecting peace still remain to be fulfilled.

On these verses, I heard good Mr. Simeon of Cambridge preach in behalf of the jews. He observed that christians have generally cut off the head and feet of the passage, and taken only the trunk: they have overlooked the gathering of the jews to their own land in the latter day. But with all due deference it may be observed, that though it is highly probable that the jews will be gathered to Jerusalem, and in considerable numbers, and that they will have a temple and sacrifices; yet we cannot assent that the earthly Zion, devoid of navigation, shall ever become the mother-city of the world. We cannot give up St. Paul, that the true Zion is the spiritual and heavenly Jerusalem, built above the mountains, and with living stones. Isaiah 2. 28. 60-66. Micah 4.

Then will I sprinkle clean water upon you. Ceremonial uncleannesses under the law, for which the altar provided no sacrifice, and are therefore called “dead works,” were removed by the burning of a heifer without the camp, and mixing its ashes with running water, which was sprinkled upon the unclean, to take away their ceremonial defilement. Numbers 19. Hebrews 9:13, 14. In like manner the Lord will take away the moral pollution of his people in the latter day, by sprinkling clean water upon them, and opening a fountain to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness. See on Jeremiah 31.

27. My Spirit — The “new spirit” which controls the “new heart” (verse 26; 11:17-20) is itself controlled by the divine Spirit which dwells within. Blessed was the generation to which this new Gospel was preached! The most spiritual utterances of the Christian era are but expansions and applications of this profound truth. (Compare John 3:5; Romans 8:1-9.)

V. 28. Ye shall dwell-Observe: then, and not before, are these promises to be fulfilled to the house of Israel. And I will be your God-This is the foundation of the top-stone of a believer’s happiness.

Verse 28. Ye shall be my people] Wholly given up to me in body, soul, and spirit.

And I will be your God.] To fill you with love, joy, peace, meekness, gentleness, longsuffering, fidelity and goodness, to occupy your whole soul, and gratify your every desire.

Verses 28-30. And ye shall dwell in the land — Spiritual blessings, promised in the last three verses, are now followed with temporal blessings. Thus does earth often follow heaven, and godliness hath the promise of the life that now is, as well as of that which is to come. When the Israelites are thus prepared for mercy, then shall they return to their possessions, and be settled again in them. And there God will acknowledge them for his people, and will protect and bless them as such, bestowing liberally upon them all good things. I will also save you — Will continue to save you; from all your uncleannesses — I will take away the guilt of them, deliver you from the power and pollution of them, and preserve you from the punishments due to them. Salvation from all uncleanness includes justification, entire sanctification, and meetness for glory. And I will call for the corn, &c. — All necessaries are here comprised in one. And lay no famine upon you — This was one of the judgments which they had laboured under; and it had been as much as any other a reproach to them, that they should be starved in a land so famed for fruitfulness. But it is here promised, that now this calamity should afflict them no more, nor should they any more bear the reproach of it, but should have the credit of possessing abundance; the fruit of the tree, and the increase of the field, being multiplied to them.

Ver. 24-28. I will take you from among the heathen—and will bring you into your own land. This was done under the auspices of Cyrus, and with a strong and mighty hand. Yet as Abarbanel notices, the promises respecting peace still remain to be fulfilled.

On these verses, I heard good Mr. Simeon of Cambridge preach in behalf of the jews. He observed that christians have generally cut off the head and feet of the passage, and taken only the trunk: they have overlooked the gathering of the jews to their own land in the latter day. But with all due deference it may be observed, that though it is highly probable that the jews will be gathered to Jerusalem, and in considerable numbers, and that they will have a temple and sacrifices; yet we cannot assent that the earthly Zion, devoid of navigation, shall ever become the mother-city of the world. We cannot give up St. Paul, that the true Zion is the spiritual and heavenly Jerusalem, built above the mountains, and with living stones. Isaiah 2. 28. 60-66. Micah 4.

Then will I sprinkle clean water upon you. Ceremonial uncleannesses under the law, for which the altar provided no sacrifice, and are therefore called “dead works,” were removed by the burning of a heifer without the camp, and mixing its ashes with running water, which was sprinkled upon the unclean, to take away their ceremonial defilement. Numbers 19. Hebrews 9:13, 14. In like manner the Lord will take away the moral pollution of his people in the latter day, by sprinkling clean water upon them, and opening a fountain to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness. See on Jeremiah 31.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

V. 29. I will also save you-I will continue to save you. From all your uncleannesses-Salvation from all uncleannessess, includes justification, entire sanctification, and meetness for glory. The corn-All necessaries comprised in one.

Verse 29. I will also save you from all your uncleannesses] I repeat it; “I WILL save you from all your sins.”

Verses 28-30. And ye shall dwell in the land — Spiritual blessings, promised in the last three verses, are now followed with temporal blessings. Thus does earth often follow heaven, and godliness hath the promise of the life that now is, as well as of that which is to come. When the Israelites are thus prepared for mercy, then shall they return to their possessions, and be settled again in them. And there God will acknowledge them for his people, and will protect and bless them as such, bestowing liberally upon them all good things. I will also save you — Will continue to save you; from all your uncleannesses — I will take away the guilt of them, deliver you from the power and pollution of them, and preserve you from the punishments due to them. Salvation from all uncleanness includes justification, entire sanctification, and meetness for glory. And I will call for the corn, &c. — All necessaries are here comprised in one. And lay no famine upon you — This was one of the judgments which they had laboured under; and it had been as much as any other a reproach to them, that they should be starved in a land so famed for fruitfulness. But it is here promised, that now this calamity should afflict them no more, nor should they any more bear the reproach of it, but should have the credit of possessing abundance; the fruit of the tree, and the increase of the field, being multiplied to them.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

Verse 30. Ye shall receive no more reproach of famine] Ye shall be daily and hourly fed with the bread that endures unto eternal life. “But will not those get proud, who are thus saved, if there be any such? and will they not undervalue the blood of the covenant, for then they shall not need it?” Ans. Hear what the Lord saith,—

Verses 28-30. And ye shall dwell in the land — Spiritual blessings, promised in the last three verses, are now followed with temporal blessings. Thus does earth often follow heaven, and godliness hath the promise of the life that now is, as well as of that which is to come. When the Israelites are thus prepared for mercy, then shall they return to their possessions, and be settled again in them. And there God will acknowledge them for his people, and will protect and bless them as such, bestowing liberally upon them all good things. I will also save you — Will continue to save you; from all your uncleannesses — I will take away the guilt of them, deliver you from the power and pollution of them, and preserve you from the punishments due to them. Salvation from all uncleanness includes justification, entire sanctification, and meetness for glory. And I will call for the corn, &c. — All necessaries are here comprised in one. And lay no famine upon you — This was one of the judgments which they had laboured under; and it had been as much as any other a reproach to them, that they should be starved in a land so famed for fruitfulness. But it is here promised, that now this calamity should afflict them no more, nor should they any more bear the reproach of it, but should have the credit of possessing abundance; the fruit of the tree, and the increase of the field, being multiplied to them.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

Verse 31. Then shall ye remember your own evil ways] Ye shall never forget that ye were once slaves of sin, and sold under sin; children of the wicked one; heirs to all God’s curses, with no hope beyond hell. Such cleansed people never forget the horrible pit and the miry clay out of which they have been brought. And can they then be proud? No; they loathe themselves in their own sight. They never forgive themselves for having sinned against so good a God, and so loving a Saviour. And can they undervalue HIM by whose blood they were bought, and by whose blood they were cleansed? No! That is impossible: they now see Jesus as they ought to see him; they see him in his splendour, because they feel him in his victory and triumph over sin. To them that thus believe he is precious, and he was never so precious as now. As to their not needing him when thus saved from their sins, we may as well say, as soon may the creation not need the sustaining hand of God, because the works are finished! Learn this, that as it requires the same power to sustain creation as to produce it, so it requires the same Jesus who cleansed to keep clean. They feel that it is only through his continued indwelling, that they are kept holy, and happy, and useful. Were he to leave them the original darkness and kingdom of death would soon be restored.

Verses 31, 32. Then shall ye remember your own evil ways — Reflect seriously upon your former sins. And shall loathe yourselves in your own sight — With holy shame and confusion of face, seeing how loathsome you have made yourselves in the sight of God; for your iniquities and for your abominations — Being convinced that they were without all excuse. Here we see what is the most powerful inducement to an evangelical repentance, namely, a just sense of the mercy and grace of God toward us. The more we see of his readiness to receive us into favour upon our repentance, the more reason we shall see we have to be ashamed of ourselves that we should ever sin against so much love. That heart is hard indeed that will not be thus melted: see notes on Ezekiel 6:9, and 16:61. Not for your sakes do I this, be it known to you — Here is repeated what is said verse 22, on purpose to check all vain presumption in the Jews, and confidence of their own merit; a fault they have been very prone to in every age.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

Verses 31, 32. Then shall ye remember your own evil ways — Reflect seriously upon your former sins. And shall loathe yourselves in your own sight — With holy shame and confusion of face, seeing how loathsome you have made yourselves in the sight of God; for your iniquities and for your abominations — Being convinced that they were without all excuse. Here we see what is the most powerful inducement to an evangelical repentance, namely, a just sense of the mercy and grace of God toward us. The more we see of his readiness to receive us into favour upon our repentance, the more reason we shall see we have to be ashamed of ourselves that we should ever sin against so much love. That heart is hard indeed that will not be thus melted: see notes on Ezekiel 6:9, and 16:61. Not for your sakes do I this, be it known to you — Here is repeated what is said verse 22, on purpose to check all vain presumption in the Jews, and confidence of their own merit; a fault they have been very prone to in every age.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

V. 35. And they-Strangers, or foreigners.

Verse 35. This land that was desolate by sin, is become like the garden of Eden by righteousness.—Satan’s blast is removed; God’s blessing has taken place.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

Verse 36. Then the heathen] They shall see how powerful Jehovah is, and how fully he saves those who come unto and worship him.

28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall yield fruitful harvests forever (verse 29, etc.; compare Ezekiel 28:25; 37:25), and be like the very garden of Eden (verse 35; compare Ezekiel 31:9). These promises were, however, conditional upon a spiritual transformation (verse 33) as were the original promises (Exodus 19:5; Leviticus 26:3-12), and some terms which are here used to express covenant relationship with Israel were later transferred to the Christian Church (2 Corinthians 6:16-18) through which, according to the New Testament hope, this prophecy will find its larger future fulfillment (Romans 11:25-27; Revelation 21:3).

V. 37. Enquired of-Though I have repeated so often my promise to do this, yet it is their duty to intreat it, to wait on me, and then I will do it.

Verse 37. Thus saith the Lord God] In answer to the question, “Who shall have such blessings?” we say, they that pray, that seek earnestly, that strive to enter in at the strait gate. “Thus saith the Lord, I will yet for this be inquired of by the house of Israel.” Neither Jew nor Gentile shall be thus saved who do not earnestly pray to God; and for this thing; for this complete salvation; this setting up of the kingdom of Christ upon earth, and particularly in their own souls.

Verses 37, 38. I will yet be inquired of by the house of Israel — The house of Israel must, 1st, Pray for these blessings; for by prayer God is sought unto and inquired after. What is the matter of God’s promises, must be the matter of our prayers. By asking for the mercy promised, we give glory to the donor, express our value of the gift, our own dependance upon God, and put honour upon prayer, upon which he has put honour. Christ himself must ask, and then God will give him the heathen for his inheritance; must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. 2d, They must consult the oracles of God, for thus also God is sought unto and inquired after: the mercy must not be an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it, with an eye of faith fixed upon it, which must be both the guide and the ground of our expectations. In both these ways we find Daniel inquiring of God, in the name of the house of Israel: then when God was about to do these great things for them, he consulted the oracles of God, for he understood by books, namely, the book of the Prophet Jeremiah, both what was to be expected, and when; and then he set his face to seek God by prayer, Daniel 9:2, 3. As the holy flock, &c. — Flocks designed for holy uses, as sacrifices, and therefore further described by the place where they were presented, namely, Jerusalem; in her solemn feasts — The three great annual feasts. These flocks were for quality the best of all, and for numbers very great on these solemn occasions: see 2 Chronicles 35:7; and 1 Kings 8:63. Thus shall men multiply, and fill the cities of replanted Judah. And the increase of the numbers of a people is then honourable, when they are all dedicated to God as a holy flock, to be presented to him as living sacrifices. Crowds are a lovely sight in God’s temple.

Ver. 37. I will yet for this be enquired of by the house of Israel. These blessings, the subjects of daily prayer, may be comprised under three heads. The land of their fathers given back, the presence of Jehovah as their God, and salvation from all the impurities of their dispersion. In that day Christ will have but one fold of jews and gentiles, the original promises being given to “all the families, the tribes and nations of the earth.”

37. I will yet [or, “moreover,” R.V.] for this be inquired of — While the people kept their old disobedient heart Jehovah had refused to respond to their petitions or inquiries (Ezekiel 14:3; 20:3), but now he is willing to answer their prayers, and the population of the Holy Land, which has been decimated, shall increase like the flock “for sacrifice” (verse 38, R.V.), and the people shall fill the waste cities as the flocks at the time of the great feasts covered the hills. (Compare 34.) This illustration was drawn from Ezekiel’s memory of his boyhood, when he had seen what seemed to him countless numbers of sacrificial lambs driven into Jerusalem. At the time he spoke the holy city and the temple were both in ruins, but he sees in the future a vast and holy “flock of men” occupying the land now held by a vile and profane remnant (Ezekiel 33:24).

V. 38. As the holy flock-Flocks designed to holy uses. In her solemn feasts-These flocks were for quality, the best of all; and for numbers, very great, on the solemn feasts. Thus shall men multiply, and fill the cities of replanted Judea. And the increase of the numbers of men is then honourable, when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God’s temple.

Verse 38. As the holy flock] The Church of Christ, without spot, or wrinkle, or any such thing.

The flock of Jerusalem] The Jerusalem that is from above, the city of the living God, the place where his Majesty dwells. As they came in ancient times to the solemn national feasts so shall they come when they have fully returned unto the Lord, and received his salvation by Christ Jesus. I do not ask my reader’s pardon for having considered this most beautiful chapter as relating, not to the restoration from the Babylonish captivity, but to the redemption under the new covenant by Jesus Christ. There is no period of the Jewish history from that time until now, to which it can be applied. It must belong to the Gospel dispensation; and if the Jews will still refuse, contradict, and blaspheme, let no Christian have any fellowship with them in their opposition to this Almighty Saviour. Let none be indifferent to his salvation; let all plead his promises; and let the messengers of the Churches proclaim to the Christian world a FREE, a FULL, and a PRESENT SALVATION! And may great grace rest upon themselves, and upon all their flocks!

EZEKIEL

Verses 37, 38. I will yet be inquired of by the house of Israel — The house of Israel must, 1st, Pray for these blessings; for by prayer God is sought unto and inquired after. What is the matter of God’s promises, must be the matter of our prayers. By asking for the mercy promised, we give glory to the donor, express our value of the gift, our own dependance upon God, and put honour upon prayer, upon which he has put honour. Christ himself must ask, and then God will give him the heathen for his inheritance; must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. 2d, They must consult the oracles of God, for thus also God is sought unto and inquired after: the mercy must not be an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it, with an eye of faith fixed upon it, which must be both the guide and the ground of our expectations. In both these ways we find Daniel inquiring of God, in the name of the house of Israel: then when God was about to do these great things for them, he consulted the oracles of God, for he understood by books, namely, the book of the Prophet Jeremiah, both what was to be expected, and when; and then he set his face to seek God by prayer, Daniel 9:2, 3. As the holy flock, &c. — Flocks designed for holy uses, as sacrifices, and therefore further described by the place where they were presented, namely, Jerusalem; in her solemn feasts — The three great annual feasts. These flocks were for quality the best of all, and for numbers very great on these solemn occasions: see 2 Chronicles 35:7; and 1 Kings 8:63. Thus shall men multiply, and fill the cities of replanted Judah. And the increase of the numbers of a people is then honourable, when they are all dedicated to God as a holy flock, to be presented to him as living sacrifices. Crowds are a lovely sight in God’s temple.