Ezekiel · Chapter 37

V. 1. And set me down-So it seemed to me in the vision. Which is a lively representation of a threefold resurrection:

1. Of the resurrection of souls, from the death of sin, to the life of righteousness:

2. The resurrection of the church from an afflicted state, to liberty and peace:

Verse 1. The hand of the Lord was upon me] The prophetic influence was communicated.

And carried me out in the spirit] Or, And the Lord brought me out in the spirit; that is, a spiritual vision, in which all these things were doubtless transacted.

The valley which was full of bones] This vision of the dry bones was designed, first, as an emblem of the then wretched state of the Jews; secondly, of the general resurrection of the body.

Verse 1. The hand of the Lord was upon me — I was actuated by a divine power; and carried me out in the Spirit of the Lord — Or, by the Spirit of the Lord. It is highly probable that all this passed in vision. And set me down in the midst of the valley full of bones — The first and great object of this prophecy seems evidently to be the restoration of the Jews from the Babylonish captivity. A nation carried into captivity ceases to be a nation, and therefore may be fitly compared to bones, or dead bodies; so that by the valley of bones was first signified, the Babylonish dominions filled with captive Jews. Bishop Warburton observes, “that the messengers of God, prophesying for the people’s consolation in disastrous times, frequently promise a restoration to the former days of felicity; and, to obviate all distrust from unpromising appearances, they put the case even at the worst, and assure the people, in metaphorical expressions, that though the community were as entirely dissolved as a dead body reduced to dust, yet God would raise that community again to life.” But besides the deliverance of the Jews from Babylon, this vision is a lively representation of a three-fold resurrection: 1st, Of the resurrection of souls, from the death of sin to the life of righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace accompanying the word of Christ, John 5:24,

25. 2d, The resurrection of the gospel church, or of any part of it, from an afflicted state to liberty and peace. 3d, The resurrection of the body at the great day, especially the bodies of believers, to life eternal. This last seems to be one thing particularly designed. “Though the generality of commentators,” says Mr. Peters, “regard this vision and prophecy as no other than a figurative representation and prediction of a return of the Jews from the captivity of Babylon, or some other of their captivities and dispersions, yet, perhaps, we shall find, upon a more attentive consideration, that whatever hopes it might give them of a temporal and national deliverance or prosperity, yet there was evidently something further designed; and that to comfort them in their distressed situation, with the prospect of a future resurrection in a proper sense, was as much intended by the Spirit of God, or rather more so, than the other.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verses 2, 3. He caused me to pass by them round about — To take an exact view of them; and behold, there were very many in the open valley — As if it had been a place where a great battle had been fought, and a vast multitude slain, who had been left unburied till the flesh was all consumed, and the bones were divided and scattered about. And lo, they were very dry — Having been long exposed to the sun and wind in the open valley, and the marrow within, as well as the flesh without, being utterly wasted. This circumstance was intended to show how unlikely it was, humanly speaking, that the Jews should ever be delivered from their dispersions and restored; should ever be brought together again, and formed into a body politic, or even into the skeleton of one. Still more unlikely it is that the dead in sin should be quickened, and raised up into living Christians; and most unlikely of all, that the dead bodies of men, after they have been turned into dust, and scattered to the four winds of heaven, should live again, and become bodies of light and glory. And he said, Son of man, can these bones live? — Namely, immediately, and in your sight? Or, as Houbigant renders it, Shall these bones live? The question, as he justly observes, is not concerning the possibility of the fact, for the prophet well knew that God could do all things; but the Lord, introductory to what follows, asks him whether these bones should now revive or not. And though this be the right interpretation of the place, yet a resurrection from the dead is very justly collected from it: for “a simile of the resurrection,” says St. Jerome, “would never have been used to signify the restoration of the people of Israel, unless such a future resurrection had been believed and known; because nobody ever confirms uncertain things by things which have no existence.” And I answered, O Lord, thou knowest — Raising the dead can only be an act of thy power and good pleasure. The prophet replies in a doubting manner, because he knew not the scope of the vision.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

3. The resurrection of the body at the great day, especially the bodies of believers to life eternal.

V. 3. And he-The Lord.

Verse 3. Can these bones live?] Is it possible that the persons whose bones these are can return to life?

Verses 2, 3. He caused me to pass by them round about — To take an exact view of them; and behold, there were very many in the open valley — As if it had been a place where a great battle had been fought, and a vast multitude slain, who had been left unburied till the flesh was all consumed, and the bones were divided and scattered about. And lo, they were very dry — Having been long exposed to the sun and wind in the open valley, and the marrow within, as well as the flesh without, being utterly wasted. This circumstance was intended to show how unlikely it was, humanly speaking, that the Jews should ever be delivered from their dispersions and restored; should ever be brought together again, and formed into a body politic, or even into the skeleton of one. Still more unlikely it is that the dead in sin should be quickened, and raised up into living Christians; and most unlikely of all, that the dead bodies of men, after they have been turned into dust, and scattered to the four winds of heaven, should live again, and become bodies of light and glory. And he said, Son of man, can these bones live? — Namely, immediately, and in your sight? Or, as Houbigant renders it, Shall these bones live? The question, as he justly observes, is not concerning the possibility of the fact, for the prophet well knew that God could do all things; but the Lord, introductory to what follows, asks him whether these bones should now revive or not. And though this be the right interpretation of the place, yet a resurrection from the dead is very justly collected from it: for “a simile of the resurrection,” says St. Jerome, “would never have been used to signify the restoration of the people of Israel, unless such a future resurrection had been believed and known; because nobody ever confirms uncertain things by things which have no existence.” And I answered, O Lord, thou knowest — Raising the dead can only be an act of thy power and good pleasure. The prophet replies in a doubting manner, because he knew not the scope of the vision.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verse 4. Prophesy upon these bones]; Declare to your miserable countrymen the gracious designs of the Lord; show them that their state, however deplorable, is not hopeless.

Verses 4-6. Again he said, Prophesy upon these bones — Here sense and understanding are attributed to the dry bones; and as these bones signified the captive Jews, they are with strict propriety called upon to hear the word of the Lord. But this is also to be considered, as has been intimated on verse 1, a prophetical representation of that voice of the Son of God which quickens and raises to spiritual life such as are dead in sin; and which all that are in their graves shall hear at the last day, and shall come forth out of them. Thus saith the Lord, I will cause breath to enter into you, &c. — The breath of life, as it is expressed Genesis 2:7. And I will lay sinews upon you, &c. — All the expressions made use of here are such as describe the resurrection of a dead body.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verse 5. Behold, I will cause breath] jwr ruach signifies both soul, breath, and wind; and sometimes the Spirit of God. Soul is its proper meaning in this vision, where it refers to the bones: “I will cause the SOUL to enter into you.”

Verses 4-6. Again he said, Prophesy upon these bones — Here sense and understanding are attributed to the dry bones; and as these bones signified the captive Jews, they are with strict propriety called upon to hear the word of the Lord. But this is also to be considered, as has been intimated on verse 1, a prophetical representation of that voice of the Son of God which quickens and raises to spiritual life such as are dead in sin; and which all that are in their graves shall hear at the last day, and shall come forth out of them. Thus saith the Lord, I will cause breath to enter into you, &c. — The breath of life, as it is expressed Genesis 2:7. And I will lay sinews upon you, &c. — All the expressions made use of here are such as describe the resurrection of a dead body.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verse 6. I will lay sinews upon you] Observe the progress: 1. Here are the bones. 2. The ligaments, called here sinews, are to be added in order to unite the bones, that the skeleton might be complete. 3. The flesh (the whole muscular system, the subjacent and superjacent muscles, including the arterial and venous system) clothes this skeleton. 4. The skin (the dermis and epidermis, or cutis and cuticle) envelopes the whole of these muscles or flesh; and now these bodies are in the state that the body of Adam was before it received the animal and intellectual principle from God. 5. There was no breath in them—they had not yet received their souls. 6. The wind, jwr ruach, the soul, came into them. They were endued with animal and intellectual life; and they arose and evidenced a complete restoration to life, and began to perform its functions, Ezekiel 37:10.

Verses 4-6. Again he said, Prophesy upon these bones — Here sense and understanding are attributed to the dry bones; and as these bones signified the captive Jews, they are with strict propriety called upon to hear the word of the Lord. But this is also to be considered, as has been intimated on verse 1, a prophetical representation of that voice of the Son of God which quickens and raises to spiritual life such as are dead in sin; and which all that are in their graves shall hear at the last day, and shall come forth out of them. Thus saith the Lord, I will cause breath to enter into you, &c. — The breath of life, as it is expressed Genesis 2:7. And I will lay sinews upon you, &c. — All the expressions made use of here are such as describe the resurrection of a dead body.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 7. Prophesied-Declared these promises. As I prophesied-While I was prophesying. A noise-A rattling of the bones in their motion. A shaking-A trembling or commotion among the bones, enough to manifest a divine presence, working among them. Came together-Glided nearer and nearer, ‘till each bone met the bone to which it was to be joined. Of all the bones of all those numerous slain, not one was missing, not one missed its way, not one missed its place, but each knew and found its fellow. Thus in the resurrection of the dead, the scattered atoms shall be arranged in their proper place and order, and every bone come to his bone, by the same wisdom and power by which they were first formed in the womb of her that is with child.

Verses 7-10. So I prophesied as I was commanded — I declared these promises or gracious purposes of God concerning these bones. And as I prophesied there was a noise, &c. — Such a noise as we may suppose would arise from the motion of the bones. And behold a shaking — A trembling, or commotion among the bones, enough to manifest a divine presence working among them. And the bones came together, &c. — Glided nearer and nearer, till each bone met the bone to which it was to be joined. Of all the bones of those numerous slain not one was wanting, not one missed its way, not one missed its place, but each knew and found its fellow. Thus, in the resurrection of the dead, the scattered atoms shall be ranged in their proper place and order, and every bone come to its bone — By the same wisdom and power by which they were first formed in the womb of her that was with child. And lo, the sinews and the flesh came up upon them — Gradually spreading themselves. And the skin covered them above — Enveloped the bones, sinews, and flesh of each body; but there was no breath in them — Or spirit, rather; no souls animated the bodies. Then said he, Prophesy unto the wind — Or rather, unto the spirit, namely, the quickening spirit of God, or principle of life, issuing from him, and imparting life to every creature that possesses it. Come from the four winds, O breath, O spirit — This signified the gathering of the Jewish people from the different quarters of the world where they were scattered; and breathe on the slain — Animate these dead bodies; that they may live — May awake into living men. So I prophesied, and the breath — The spirit; came into them — A soul animated each body; and they lived, &c., an exceeding great army — Not only living men, but effective men, fit for service in war, and formidable to all that should give them any opposition. Applied to the Jews, released and returning from captivity, the words signify that they should amount to a great multitude, when they should be gathered from their several dispersions, and should be united in one body. Observe, reader, with God nothing is impossible: he can, out of stones, raise up children to Abraham, and out of dead and dry bones an exceeding great army, to fight his battles and plead his cause.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 8. Came up-Gradually spreading itself.

Verses 7-10. So I prophesied as I was commanded — I declared these promises or gracious purposes of God concerning these bones. And as I prophesied there was a noise, &c. — Such a noise as we may suppose would arise from the motion of the bones. And behold a shaking — A trembling, or commotion among the bones, enough to manifest a divine presence working among them. And the bones came together, &c. — Glided nearer and nearer, till each bone met the bone to which it was to be joined. Of all the bones of those numerous slain not one was wanting, not one missed its way, not one missed its place, but each knew and found its fellow. Thus, in the resurrection of the dead, the scattered atoms shall be ranged in their proper place and order, and every bone come to its bone — By the same wisdom and power by which they were first formed in the womb of her that was with child. And lo, the sinews and the flesh came up upon them — Gradually spreading themselves. And the skin covered them above — Enveloped the bones, sinews, and flesh of each body; but there was no breath in them — Or spirit, rather; no souls animated the bodies. Then said he, Prophesy unto the wind — Or rather, unto the spirit, namely, the quickening spirit of God, or principle of life, issuing from him, and imparting life to every creature that possesses it. Come from the four winds, O breath, O spirit — This signified the gathering of the Jewish people from the different quarters of the world where they were scattered; and breathe on the slain — Animate these dead bodies; that they may live — May awake into living men. So I prophesied, and the breath — The spirit; came into them — A soul animated each body; and they lived, &c., an exceeding great army — Not only living men, but effective men, fit for service in war, and formidable to all that should give them any opposition. Applied to the Jews, released and returning from captivity, the words signify that they should amount to a great multitude, when they should be gathered from their several dispersions, and should be united in one body. Observe, reader, with God nothing is impossible: he can, out of stones, raise up children to Abraham, and out of dead and dry bones an exceeding great army, to fight his battles and plead his cause.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 9. Prophesy-Declare what my will is. O breath-The soul, whose emblem here is wind; which, as it gently blew upon these lifeless creatures, each was inspired with its own soul or spirit.

Verse 9. Prophesy unto the wind] jwr ruach. Address thyself to the soul, and command it to enter into these well-organized bodies, that they may live.

Come from the four winds] SOULS, come from all parts where ye are scattered; and reanimate these bodies from; which ye have been so long separated. The four winds signify all parts-in every direction. Literally it is, “Souls, come from the four souls;” “Breath, come from the four breaths;” or, “Wind, come from the four winds.” But here jwr ruach has both of its most general meanings, wind or breath, and soul.

Verses 7-10. So I prophesied as I was commanded — I declared these promises or gracious purposes of God concerning these bones. And as I prophesied there was a noise, &c. — Such a noise as we may suppose would arise from the motion of the bones. And behold a shaking — A trembling, or commotion among the bones, enough to manifest a divine presence working among them. And the bones came together, &c. — Glided nearer and nearer, till each bone met the bone to which it was to be joined. Of all the bones of those numerous slain not one was wanting, not one missed its way, not one missed its place, but each knew and found its fellow. Thus, in the resurrection of the dead, the scattered atoms shall be ranged in their proper place and order, and every bone come to its bone — By the same wisdom and power by which they were first formed in the womb of her that was with child. And lo, the sinews and the flesh came up upon them — Gradually spreading themselves. And the skin covered them above — Enveloped the bones, sinews, and flesh of each body; but there was no breath in them — Or spirit, rather; no souls animated the bodies. Then said he, Prophesy unto the wind — Or rather, unto the spirit, namely, the quickening spirit of God, or principle of life, issuing from him, and imparting life to every creature that possesses it. Come from the four winds, O breath, O spirit — This signified the gathering of the Jewish people from the different quarters of the world where they were scattered; and breathe on the slain — Animate these dead bodies; that they may live — May awake into living men. So I prophesied, and the breath — The spirit; came into them — A soul animated each body; and they lived, &c., an exceeding great army — Not only living men, but effective men, fit for service in war, and formidable to all that should give them any opposition. Applied to the Jews, released and returning from captivity, the words signify that they should amount to a great multitude, when they should be gathered from their several dispersions, and should be united in one body. Observe, reader, with God nothing is impossible: he can, out of stones, raise up children to Abraham, and out of dead and dry bones an exceeding great army, to fight his battles and plead his cause.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 10. And the breath-The spirit of life, or the soul, Genesis 2:7.

Verses 7-10. So I prophesied as I was commanded — I declared these promises or gracious purposes of God concerning these bones. And as I prophesied there was a noise, &c. — Such a noise as we may suppose would arise from the motion of the bones. And behold a shaking — A trembling, or commotion among the bones, enough to manifest a divine presence working among them. And the bones came together, &c. — Glided nearer and nearer, till each bone met the bone to which it was to be joined. Of all the bones of those numerous slain not one was wanting, not one missed its way, not one missed its place, but each knew and found its fellow. Thus, in the resurrection of the dead, the scattered atoms shall be ranged in their proper place and order, and every bone come to its bone — By the same wisdom and power by which they were first formed in the womb of her that was with child. And lo, the sinews and the flesh came up upon them — Gradually spreading themselves. And the skin covered them above — Enveloped the bones, sinews, and flesh of each body; but there was no breath in them — Or spirit, rather; no souls animated the bodies. Then said he, Prophesy unto the wind — Or rather, unto the spirit, namely, the quickening spirit of God, or principle of life, issuing from him, and imparting life to every creature that possesses it. Come from the four winds, O breath, O spirit — This signified the gathering of the Jewish people from the different quarters of the world where they were scattered; and breathe on the slain — Animate these dead bodies; that they may live — May awake into living men. So I prophesied, and the breath — The spirit; came into them — A soul animated each body; and they lived, &c., an exceeding great army — Not only living men, but effective men, fit for service in war, and formidable to all that should give them any opposition. Applied to the Jews, released and returning from captivity, the words signify that they should amount to a great multitude, when they should be gathered from their several dispersions, and should be united in one body. Observe, reader, with God nothing is impossible: he can, out of stones, raise up children to Abraham, and out of dead and dry bones an exceeding great army, to fight his battles and plead his cause.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 11. The whole house-The emblem of the house of Israel. Are dried-Our state is as hopeless, as far from recovery, as dried bones are from life.

Verse 11. These bones are the whole house of Israel] That is, their state is represented by these bones; and their restoration to their own land is represented by the revivification of these bones.

Verses 11, 12. These bones are the whole house of Israel — These bones represent the forlorn and desperate condition to which the whole nation of Israel is reduced; they say, Our bones are dried, &c. — Our affairs are in the most desperate condition; there is not so much as any hope left of their being retrieved. We are cut off for our parts — We are separated and cut off from one another, like a limb that is cut off from the body. Therefore prophesy, &c. — Inform these poor, dejected, desponding Israelites of their mistake, and revive their hope by a new promise and declaration of my purposes of mercy toward them. O my people, I will open your graves — Though your captivity be as death, your prisons and places of confinement close as graves, yet will I open those graves. And cause you to come up out of your graves — I will bring you out of your state of captivity, in which you are little better than dead persons, having no power or privileges of your own, nor enjoying any thing which can properly be called life. The Jewish nation, in their state of dispersion and captivity, are called the dead Israelites, by Baruch, chap. 3:4: and their restoration is described as a resurrection by Isaiah 26:19. In like manner St. Paul expresses their conversion, and the general restoration which shall accompany it, by life from the dead, Romans 11:15. And the foregoing similitude showed, in a strong and beautiful manner, that God, who could even raise the dead, had power to convert and restore them.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

V. 12. I will open-Though your captivity be as death, your persons close as the grave, yet I will open those graves.

Verse 12. I will open your graves] Here is a pointed allusion to the general resurrection; a doctrine properly credited and understood by the Jews, and to which our Lord refers, John 5:25, 28, 29: “The hour is coming when they that are in their graves shall hear his voice, and come forth.”

And cause you to come up out of your graves] I am determined that ye shall be restored; so that were ye even in your graves, as mankind at the general resurrection, yet my all-powerful voice shall call you forth.

Verses 11, 12. These bones are the whole house of Israel — These bones represent the forlorn and desperate condition to which the whole nation of Israel is reduced; they say, Our bones are dried, &c. — Our affairs are in the most desperate condition; there is not so much as any hope left of their being retrieved. We are cut off for our parts — We are separated and cut off from one another, like a limb that is cut off from the body. Therefore prophesy, &c. — Inform these poor, dejected, desponding Israelites of their mistake, and revive their hope by a new promise and declaration of my purposes of mercy toward them. O my people, I will open your graves — Though your captivity be as death, your prisons and places of confinement close as graves, yet will I open those graves. And cause you to come up out of your graves — I will bring you out of your state of captivity, in which you are little better than dead persons, having no power or privileges of your own, nor enjoying any thing which can properly be called life. The Jewish nation, in their state of dispersion and captivity, are called the dead Israelites, by Baruch, chap. 3:4: and their restoration is described as a resurrection by Isaiah 26:19. In like manner St. Paul expresses their conversion, and the general restoration which shall accompany it, by life from the dead, Romans 11:15. And the foregoing similitude showed, in a strong and beautiful manner, that God, who could even raise the dead, had power to convert and restore them.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verse 13. When I have opened your graves] When I shall have done for you what was beyond your hope, and deemed impossible, then shall ye know that I am Jehovah.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

Verse 14. And shall put my Spirit] yjwr ruchi. Here jwr ruach is taken for the Holy Ghost. They were living souls, animal and intellectual beings, when they had received their souls, as mentioned above: but they could only become spiritual, holy, and obedient creatures by the Spirit of God actuating their spirits. See the notes on Ezekiel 36:25-27. THREE degrees or processes have been remarked in this mystic vision. When the prophet was commanded to prophesy—to foretell, on the authority of God, that there should be a restoration to their own land,—

1. There was a noise, which was followed by a general shaking, during which the bones became arranged and united.

2. The flesh and skin came upon them, so that the dry bones were no longer seen.

3. The spirit or soul came into them, and they stood up perfectly vivified. Perhaps these might be illustrated by three periods of time, which marked the regeneration of the Jewish polity.

1. The publication of the edict of Cyrus in behalf of the Jews, which caused a general shaking or stir among the people, so that the several families began to approach each other. and prepare for their return to Judea, Ezra 1:2, 3. But though partially restored, they were obliged to discontinue the rebuilding of their temple.

2. The edict published by Darius in the second year of his reign, Ezra 4:23, 24, which removed the impediments thrown in the way of the Jews. Ezra 6:6, 7, &c.

3. The mission of Nehemiah, with orders from Artaxerxes to complete the building of the temple and the city, Nehemiah 2:7, &c. Then the Jews became a great army, and found themselves in sufficient force to defend themselves and city against all their enemies.

As to the spiritual uses of this curious vision, I must leave them to preachers. I have given the literal meaning, and what the different parts refer to; and if they found their observations on these, they may profit their hearers.

Verse 14. I will put my Spirit in you, and ye shall live. A moral resurrection shall pass upon the people of Israel; the Lord shall “bring them up out of their graves,” where they have long been buried in unbelief, and quicken those who were dead in trespasses and sins. By his Spirit he will illuminate the understanding, renew and sanctify the heart, and build them up a holy temple for the Lord.

1-14. This is one of the most marvelous visions of the Old Testament. The companions of Ezekiel were in hopeless despair. Israel had been moldering in an Assyrian grave nearly one hundred and fifty years, and now all Judah, excepting a small and unworthy remnant, was buried in Babylon, without any hope of resurrection (verse 11),while Jerusalem and the holy temple had been totally destroyed. Ezekiel had tried to awaken his fellow-captives from their dull and voiceless stupor (Ezekiel 24:17, 22) by a bright vision of a future when they should return to their home land and enjoy the fullness of temporal and churchly prosperity (36), but all his hopeful prophecies had proved ineffectual. They could not believe. Then God lifted his prophet “by the power of the Spirit” into ecstatic vision, and he found himself alone in the midst of a deserted battlefield (verses 9, 10) strewn with bones. He passed through this desolation and noticed that every vestige of life had disappeared from the dried-up remains. There was nothing left for even the vultures to feed upon. Long ago every skeleton had been cleaned by the jackals’ teeth and the broken parts scattered far and wide. The bones were many and they were very dry. The valley was a charnel house, visibly displaying the absolute victory of death over life. Then came the question from heaven, “Can these bones live?” and the humble answer, “O Adoni Jehovah, thou knowest.” Then the prophetic impulse came upon the prophet, and with faith that the Almighty was still able to breathe the breath of life into the lifeless (verse 5; Genesis 2:7) he cried unto the withered and dislocated skeletons, “O bones, hear the word of the Lord,” and even as he began to speak the words — which to any listener would have seemed a mere sound in the air — there came a mysterious noise followed by a groaning as of an “earthquake” (verse 7, R.V., Kautzsch), and the prophet saw a terrifying sight, for each bone was rushing toward its fellow; and when he dared to look again “lo, there were sinews upon them, and flesh came up and skin covered them” (verse 8, R.V.). They were no longer skeletons, for all the organs of life were there, but they were still dead bodies. Then the prophet once more took heart and finished the prophecy (compare verses 6, 9), crying to the universal life-giving divine Spirit to breathe life into these slain, and even as he spake, so was it done! It must be remembered that the same word in Hebrew may be translated either “wind,” “breath,” or “spirit.” Jehovah himself interpreted the vision. Israel and Judah were not only dead corpses, but their bones were “dried up” and they were “clean cut off,” as they themselves declared (verse 11); yet, since Jehovah still lived, the case was not entirely hopeless, for God could raise the dead. Out of the graves of the Assyrian and Babylonian captivity those fragments of a people should surely come forth through his power (verses 12, 13), and not only receive again the social and civil institutions, which were the organs of national life, but should be spiritually regenerated (verse 14; 36:26, 27; compare Godet, Studies in the Old Testament; Maurice, The Prophets; Cornill, Das Buch Ezechiel). Cornill has called this “one of the noblest passages the Old Testament can show.” Its influence upon the national thought was incalculable. Darmesteter tells of the rabbi whom he met in India who referred to a village, named Gilead, which he had visited in an obscure part of Persia, the population of which he believed to be descended from the bones resurrected by Ezekiel! (Les Prophetes D’Israel, p. 107.) But the fact is that all Israel is descended from these bodies re-animated by prophecy. If it had not been for the resurrection trumpet-note of hope which Ezekiel blew it looks as if the whole nation would have perished in despair. It may be added that while this vision teaches a national, not an individual, resurrection (as Hosea 6:2; 13:14), yet the idea of a personal resurrection was even then not unknown. (Compare Isaiah 26:19; Job 14:13, etc.; and especially note Daniel 12:2.)

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

V. 16. One stick-A writing tablet or a tally, such as is fit to be written upon. His companions-Benjamin and part of Levi, who kept with the tribe of Judah. Ephraim-Ephraim was the most considerable tribe in the kingdom of Israel, when divided from the other two. The house of Israel-The other nine tribes, who continued with Ephraim.

Verse 16. Son of man, take thee one stick] The two sticks mentioned in this symbolical transaction represented, as the text declares, the two kingdoms of Israel and Judah, which vere formed in the days of Rehoboam, and continued distinct till the time of the captivity. The kingdom of Judah was composed of the tribes of Judah and Benjamin, with the Levites; all the rest went off in the schism with Jeroboam, and formed the kingdom of Israel. Though some out of those tribes did rejoin themselves to Judah, yet no whole tribe ever returned to that kingdom. Common sufferings in their captivity became the means of reviving a kinder feeling; and to encourage this, God promises that he will reunite them, and restore them to their own land; and that there shall no more be any divisions or feuds among them. To represent this in such a way as would make it a subject of thought, reflection, and inquiry, the prophet is ordered to take the two sticks mentioned above, to write on them the distinguishing names of the divided kingdoms, and then by a notch, dovetail, glue, or some such method, to unite them both before the people. He did so, and on their inquiry, showed them the full meaning of this symbolical action.

Verses 16, 17. Take thee one stick — That is, one rod. The expression seems to allude to Numbers 17:2; where Moses was commanded to take twelve rods, one for each tribe, and to write the name of the tribe upon the rod; for Judah, and the children of Israel his companions — That is, the tribe of Benjamin, and a part of that of Levi, who adhered to the tribe of Judah. Then take another stick — A second, such as the first was; and write upon it, For Joseph, the stick of Ephraim — Upon Reuben’s forfeiting his birthright, that privilege was conferred upon the sons of Joseph, of whom Ephraim had the precedence: see 1 Chronicles 5:1; Genesis 48:20; which made him to be reckoned the head of the ten tribes; Samaria, the seat of that kingdom, being likewise situate in the tribe of Ephraim. Upon these accounts the name of Ephraim, in the prophets, often signifies the whole kingdom of Israel, as distinct from that of Judah. All the rest of the tribes were the companions of Ephraim, as the tribes of Benjamin and Levi were the companions of Judah. And join them into one stick — A rod was an emblem of power, (see Psalm 110:2,) so joining these two rods, or sticks, together, denoted uniting the two kingdoms under one prince, or governor.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

Verses 16, 17. Take thee one stick — That is, one rod. The expression seems to allude to Numbers 17:2; where Moses was commanded to take twelve rods, one for each tribe, and to write the name of the tribe upon the rod; for Judah, and the children of Israel his companions — That is, the tribe of Benjamin, and a part of that of Levi, who adhered to the tribe of Judah. Then take another stick — A second, such as the first was; and write upon it, For Joseph, the stick of Ephraim — Upon Reuben’s forfeiting his birthright, that privilege was conferred upon the sons of Joseph, of whom Ephraim had the precedence: see 1 Chronicles 5:1; Genesis 48:20; which made him to be reckoned the head of the ten tribes; Samaria, the seat of that kingdom, being likewise situate in the tribe of Ephraim. Upon these accounts the name of Ephraim, in the prophets, often signifies the whole kingdom of Israel, as distinct from that of Judah. All the rest of the tribes were the companions of Ephraim, as the tribes of Benjamin and Levi were the companions of Judah. And join them into one stick — A rod was an emblem of power, (see Psalm 110:2,) so joining these two rods, or sticks, together, denoted uniting the two kingdoms under one prince, or governor.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

Verses 18-20. Wilt thou not show us what thou meanest — Ezekiel foretold many things by signs; and the Jews were very inquisitive into the meaning of them: but sometimes their curiosity proceeded rather from a secret contempt of the prophet and his predictions, than a real desire of information. Say, I will take the stick of Joseph — On which Joseph’s name was written, and which represents Joseph, that is, the kingdom of the ten tribes; which is in the hand of Ephraim — Of which Ephraim is the head. They shall be one in my hand — I will make them one nation, and appoint one king to rule over them, namely, Christ the Messiah. And the sticks, &c., shall be before their eyes — Thou shalt place the sticks, or rods, thus joined together, before their eyes, as a visible token or pledge of the truth of what I enjoin thee to speak to them in the following words.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

V. 19. In mine hand-Under my government, care, and blessing. God will make the two kingdoms one in his hand, as I make these two sticks one in my hand.

Verse 19. The stick of Joseph, which is in the hand of Ephraim] Jeroboam, the first king of the ten tribes, was an Ephraimite. Joseph represents the ten tribes in general; they were in the hand of Ephraim, that is, under the government of Jeroboam.

Verses 18-20. Wilt thou not show us what thou meanest — Ezekiel foretold many things by signs; and the Jews were very inquisitive into the meaning of them: but sometimes their curiosity proceeded rather from a secret contempt of the prophet and his predictions, than a real desire of information. Say, I will take the stick of Joseph — On which Joseph’s name was written, and which represents Joseph, that is, the kingdom of the ten tribes; which is in the hand of Ephraim — Of which Ephraim is the head. They shall be one in my hand — I will make them one nation, and appoint one king to rule over them, namely, Christ the Messiah. And the sticks, &c., shall be before their eyes — Thou shalt place the sticks, or rods, thus joined together, before their eyes, as a visible token or pledge of the truth of what I enjoin thee to speak to them in the following words.

Ver. 19. I will take the stick of Joseph, which is in the hand of Ephraim— with the stick of Judah—and they shall be one in my hand. Some critics make much to do about the ten lost tribes. My opinion is, that there are no such tribes in existence, because they were reduced so low by various wars as to be able to bring into the field against the Syrians only seven thousand infantry, and about two hundred and thirty cavalry. Many of the captives being intermarried with the heathen, they were again planted in Samaria; and those of the ten tribes who were more pure, united themselves with Judah under Zerubbabel. Thus excepting the Samaritans, whom we find excommunicated, John 4., the two sticks literally became one. Dr. Buchanan found a town of jews in India, who had lost their colour. A nation of white Indians is found on the southern shore of the Missouri. Both the Welsh and the Jews are solicitous to know more of their language, their manners and customs.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

Verses 18-20. Wilt thou not show us what thou meanest — Ezekiel foretold many things by signs; and the Jews were very inquisitive into the meaning of them: but sometimes their curiosity proceeded rather from a secret contempt of the prophet and his predictions, than a real desire of information. Say, I will take the stick of Joseph — On which Joseph’s name was written, and which represents Joseph, that is, the kingdom of the ten tribes; which is in the hand of Ephraim — Of which Ephraim is the head. They shall be one in my hand — I will make them one nation, and appoint one king to rule over them, namely, Christ the Messiah. And the sticks, &c., shall be before their eyes — Thou shalt place the sticks, or rods, thus joined together, before their eyes, as a visible token or pledge of the truth of what I enjoin thee to speak to them in the following words.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

Verses 21-25. Behold, I will take the children of Israel from among the heathen — See the margin. I will make them one nation — They shall not be divided any more into separate kingdoms; the consequence of which was, their setting up separate ways of worship, and espousing separate interests: compare Isaiah 11:13. This promise was in a great degree fulfilled in the restoration of the Jews to their own land from their captivity in Babylon; for then many of the house of Israel returned with the house of Judah, and were united in one body with them, and were under one and the same governor, Zerubbabel; who, though he did not (lest it should give umbrage to the Persian kings) assume the title of king, yet executed the authority, and was looked upon as a king by the Jewish people: but the expressions here made use of seem to imply something further, and to refer, in their full sense, to the final restoration of the Jews, after their conversion to Christianity, when Christ, in a peculiar sense, shall be their king. The Messiah is described as King of the Jews in most of the prophecies in the Old Testament, beginning with that of Genesis 49:10, concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David’s kingdom were to be accomplished. This was a truth unanimously owned by the Jews: see John 1:49, to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, Thou sayest [the truth] for I am a king: thus these words should be translated, for St. Paul, alluding to them, calls them a good confession, 1 Timothy 6:13. The same truth Pontius Pilate himself asserted, in that inscription which he providentially ordered to be written upon the cross; (see John 19:19-22;) so that the chief priests impiously renounced their own avowed principles, when they told Pilate that they had no king but Cesar, verse 15. Neither shall they defile themselves any more with their idols — Or, abominations, as the word µyxwqv is elsewhere translated, and generally signifies idols: see the margin. But I will save them out of all their dwelling-places — I will bring them safe out of them; and will cleanse them — Both justify and sanctify them. And David my servant — That is, the son of David, who was also David’s Lord; shall be king over them — Shall reign over their hearts and lives; and they shall all have one shepherd — This king shall be their one chief shepherd; others that shall feed and rule the flock shall be shepherds by commission from him. And they shall dwell in the land that I have given unto Jacob — A promise often repeated in this prophecy: see verses 12, 21, and the note on Ezekiel 28:25. Even they and their children for ever — The Jews, converted to Christ, shall inherit Canaan till Christ come to judgment at the end of the world.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

V. 22. One nation-They were one in David’s time, who was a type of the Messiah, and continued so to the end of Solomon’s time, whose name includes peace. So when the Beloved, the Peace-maker, the Messiah shall be king, they shall be one again. And one king-The Messiah.

Verse 22. I will make them one nation] There was no distinction after the return from Babylon.

And one king shall be king to them all] Politically speaking they never had a king from that day to this; and the grand junction and government spoken of here must refer to another time-to that in which they shall be brought into the Christian Church with the fulness of the Gentiles; when JESUS, the King of kings and Lord of lords, shall rule over all.

Verses 21-25. Behold, I will take the children of Israel from among the heathen — See the margin. I will make them one nation — They shall not be divided any more into separate kingdoms; the consequence of which was, their setting up separate ways of worship, and espousing separate interests: compare Isaiah 11:13. This promise was in a great degree fulfilled in the restoration of the Jews to their own land from their captivity in Babylon; for then many of the house of Israel returned with the house of Judah, and were united in one body with them, and were under one and the same governor, Zerubbabel; who, though he did not (lest it should give umbrage to the Persian kings) assume the title of king, yet executed the authority, and was looked upon as a king by the Jewish people: but the expressions here made use of seem to imply something further, and to refer, in their full sense, to the final restoration of the Jews, after their conversion to Christianity, when Christ, in a peculiar sense, shall be their king. The Messiah is described as King of the Jews in most of the prophecies in the Old Testament, beginning with that of Genesis 49:10, concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David’s kingdom were to be accomplished. This was a truth unanimously owned by the Jews: see John 1:49, to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, Thou sayest [the truth] for I am a king: thus these words should be translated, for St. Paul, alluding to them, calls them a good confession, 1 Timothy 6:13. The same truth Pontius Pilate himself asserted, in that inscription which he providentially ordered to be written upon the cross; (see John 19:19-22;) so that the chief priests impiously renounced their own avowed principles, when they told Pilate that they had no king but Cesar, verse 15. Neither shall they defile themselves any more with their idols — Or, abominations, as the word µyxwqv is elsewhere translated, and generally signifies idols: see the margin. But I will save them out of all their dwelling-places — I will bring them safe out of them; and will cleanse them — Both justify and sanctify them. And David my servant — That is, the son of David, who was also David’s Lord; shall be king over them — Shall reign over their hearts and lives; and they shall all have one shepherd — This king shall be their one chief shepherd; others that shall feed and rule the flock shall be shepherds by commission from him. And they shall dwell in the land that I have given unto Jacob — A promise often repeated in this prophecy: see verses 12, 21, and the note on Ezekiel 28:25. Even they and their children for ever — The Jews, converted to Christ, shall inherit Canaan till Christ come to judgment at the end of the world.

15-22. By this symbolic action, the last which is recorded of him, Ezekiel visibly pictures the reunion of Judah and Israel, the southern and northern kingdoms, into one nation. Judah with all the northerners who had settled in the south (2 Chronicles 11:12-16, etc.), together with the northern tribes who looked to Jerusalem as the spiritual capital (Benjamin, Levi, and a part of Simeon), was represented by one stick (compare Numbers 17:2), and Joseph (embracing the tribes of Ephraim and Manasseh, Ephraim being the more powerful) and the other less influential tribes of north Israel, were represented by another which he joined “with it” (R.V., verse 19), “even with the stick of Judah,” and these two sticks were united as one in the hand (verse 17) signifying the future recovery of both these branches of the house of Israel from their respective captivities and their reuniting into one kingdom in their old home land (verses 18-22). All the prophets sorrowed over the disruption of the unity of the people of God, and looked forward to the time when all schisms should be ended and Jehovah’s people should be one. (Compare 1 Corinthians 12:25, 27; John 17:21.) That this prophecy had only a very partial fulfillment in the return from Babylon is undoubted. All Israel never returned to Palestine. This prophecy can never be fulfilled excepting by the ingathering of God’s spiritual Israel into their permanent inheritance — the Christian Church and the heavenly Canaan. (Compare Ezekiel 34:22, 24.) It may not be that Ezekiel interpreted his vision as referring to the gospel dispensation, and a “better country” (Hebrews 11:16), but we know now that what he saw was only the “shadow” of the heavenly. (Hebrews 8:5.) Many seers have spoken better than they knew, and their sublime prophecies have been, not literally fulfilled, but very truly fulfilled, exceeding abundantly above all they were able to ask or think. (See introduction chaps. 40-48.) Fairbairn says, “Thus, as the true David of the promise is Christ, so the covenant people are no longer the Jews distinctively but the faithful in Christ, and the territory of blessing no longer Canaan but the region of which Christ is King and Lord.”

V. 23. I will save-I will bring them safe out of them. And will cleanse-Both justify and sanctify them.

Verses 21-25. Behold, I will take the children of Israel from among the heathen — See the margin. I will make them one nation — They shall not be divided any more into separate kingdoms; the consequence of which was, their setting up separate ways of worship, and espousing separate interests: compare Isaiah 11:13. This promise was in a great degree fulfilled in the restoration of the Jews to their own land from their captivity in Babylon; for then many of the house of Israel returned with the house of Judah, and were united in one body with them, and were under one and the same governor, Zerubbabel; who, though he did not (lest it should give umbrage to the Persian kings) assume the title of king, yet executed the authority, and was looked upon as a king by the Jewish people: but the expressions here made use of seem to imply something further, and to refer, in their full sense, to the final restoration of the Jews, after their conversion to Christianity, when Christ, in a peculiar sense, shall be their king. The Messiah is described as King of the Jews in most of the prophecies in the Old Testament, beginning with that of Genesis 49:10, concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David’s kingdom were to be accomplished. This was a truth unanimously owned by the Jews: see John 1:49, to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, Thou sayest [the truth] for I am a king: thus these words should be translated, for St. Paul, alluding to them, calls them a good confession, 1 Timothy 6:13. The same truth Pontius Pilate himself asserted, in that inscription which he providentially ordered to be written upon the cross; (see John 19:19-22;) so that the chief priests impiously renounced their own avowed principles, when they told Pilate that they had no king but Cesar, verse 15. Neither shall they defile themselves any more with their idols — Or, abominations, as the word µyxwqv is elsewhere translated, and generally signifies idols: see the margin. But I will save them out of all their dwelling-places — I will bring them safe out of them; and will cleanse them — Both justify and sanctify them. And David my servant — That is, the son of David, who was also David’s Lord; shall be king over them — Shall reign over their hearts and lives; and they shall all have one shepherd — This king shall be their one chief shepherd; others that shall feed and rule the flock shall be shepherds by commission from him. And they shall dwell in the land that I have given unto Jacob — A promise often repeated in this prophecy: see verses 12, 21, and the note on Ezekiel 28:25. Even they and their children for ever — The Jews, converted to Christ, shall inherit Canaan till Christ come to judgment at the end of the world.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)

V. 24. David-The son of David. One shepherd-This king shall be their one chief shepherd, others that feed and rule the flock, are so by commission from him.

Verse 24. And David my servant shall be King] That this refers to Jesus Christ, see proved, Ezekiel 34:23.

Verses 21-25. Behold, I will take the children of Israel from among the heathen — See the margin. I will make them one nation — They shall not be divided any more into separate kingdoms; the consequence of which was, their setting up separate ways of worship, and espousing separate interests: compare Isaiah 11:13. This promise was in a great degree fulfilled in the restoration of the Jews to their own land from their captivity in Babylon; for then many of the house of Israel returned with the house of Judah, and were united in one body with them, and were under one and the same governor, Zerubbabel; who, though he did not (lest it should give umbrage to the Persian kings) assume the title of king, yet executed the authority, and was looked upon as a king by the Jewish people: but the expressions here made use of seem to imply something further, and to refer, in their full sense, to the final restoration of the Jews, after their conversion to Christianity, when Christ, in a peculiar sense, shall be their king. The Messiah is described as King of the Jews in most of the prophecies in the Old Testament, beginning with that of Genesis 49:10, concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David’s kingdom were to be accomplished. This was a truth unanimously owned by the Jews: see John 1:49, to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, Thou sayest [the truth] for I am a king: thus these words should be translated, for St. Paul, alluding to them, calls them a good confession, 1 Timothy 6:13. The same truth Pontius Pilate himself asserted, in that inscription which he providentially ordered to be written upon the cross; (see John 19:19-22;) so that the chief priests impiously renounced their own avowed principles, when they told Pilate that they had no king but Cesar, verse 15. Neither shall they defile themselves any more with their idols — Or, abominations, as the word µyxwqv is elsewhere translated, and generally signifies idols: see the margin. But I will save them out of all their dwelling-places — I will bring them safe out of them; and will cleanse them — Both justify and sanctify them. And David my servant — That is, the son of David, who was also David’s Lord; shall be king over them — Shall reign over their hearts and lives; and they shall all have one shepherd — This king shall be their one chief shepherd; others that shall feed and rule the flock shall be shepherds by commission from him. And they shall dwell in the land that I have given unto Jacob — A promise often repeated in this prophecy: see verses 12, 21, and the note on Ezekiel 28:25. Even they and their children for ever — The Jews, converted to Christ, shall inherit Canaan till Christ come to judgment at the end of the world.

Ver. 24. And David my servant shall be king over them, as is illustrated in chap. 34.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)

V. 25. For ever-‘Till Christ’s coming to judgment, the Jews converted to Christ, shall inherit Canaan.

Verse 25. The land that I have given unto Jacob my servant] Jacob means here the twelve tribes; and the land given to them was the whole land of Palestine; consequently, the promise states that, when they return, they are to possess the whole of the Promised Land.

Verses 21-25. Behold, I will take the children of Israel from among the heathen — See the margin. I will make them one nation — They shall not be divided any more into separate kingdoms; the consequence of which was, their setting up separate ways of worship, and espousing separate interests: compare Isaiah 11:13. This promise was in a great degree fulfilled in the restoration of the Jews to their own land from their captivity in Babylon; for then many of the house of Israel returned with the house of Judah, and were united in one body with them, and were under one and the same governor, Zerubbabel; who, though he did not (lest it should give umbrage to the Persian kings) assume the title of king, yet executed the authority, and was looked upon as a king by the Jewish people: but the expressions here made use of seem to imply something further, and to refer, in their full sense, to the final restoration of the Jews, after their conversion to Christianity, when Christ, in a peculiar sense, shall be their king. The Messiah is described as King of the Jews in most of the prophecies in the Old Testament, beginning with that of Genesis 49:10, concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David’s kingdom were to be accomplished. This was a truth unanimously owned by the Jews: see John 1:49, to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, Thou sayest [the truth] for I am a king: thus these words should be translated, for St. Paul, alluding to them, calls them a good confession, 1 Timothy 6:13. The same truth Pontius Pilate himself asserted, in that inscription which he providentially ordered to be written upon the cross; (see John 19:19-22;) so that the chief priests impiously renounced their own avowed principles, when they told Pilate that they had no king but Cesar, verse 15. Neither shall they defile themselves any more with their idols — Or, abominations, as the word µyxwqv is elsewhere translated, and generally signifies idols: see the margin. But I will save them out of all their dwelling-places — I will bring them safe out of them; and will cleanse them — Both justify and sanctify them. And David my servant — That is, the son of David, who was also David’s Lord; shall be king over them — Shall reign over their hearts and lives; and they shall all have one shepherd — This king shall be their one chief shepherd; others that shall feed and rule the flock shall be shepherds by commission from him. And they shall dwell in the land that I have given unto Jacob — A promise often repeated in this prophecy: see verses 12, 21, and the note on Ezekiel 28:25. Even they and their children for ever — The Jews, converted to Christ, shall inherit Canaan till Christ come to judgment at the end of the world.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)

V. 26. My sanctuary-I will set up a spiritual glorious temple, and worship among you. For evermore-Never to be altered or abolished on earth, but to be consummated in heaven.

Verse 26. Covenant of peace] See this explained Ezekiel 34:25.

Verses 26-28. I will make a covenant of peace with them — I will grant them the blessing of peace and prosperity. Or rather, the words are to be understood in a spiritual sense, that God will be reconciled to them through Christ, and admit them into that covenant of peace of which Christ is the Mediator, and therefore is called our peace, Ephesians 2:14; and then the following words, It shall be an everlasting covenant with them, may fitly be explained of the gospel, being such a covenant as shall never be abolished, or give way to any new dispensation. It is certain that the expression, a covenant of peace, could not at all agree with the ancient covenant, for when was there an age, half an age, twenty years peace in Israel? The whole history of the Jewish nation is nothing more than a recital of wars and continual divisions. And if we understand it of peace between God and his people, where shall we find this people faithfully attached to the Lord during one century only? We have only to open the books of the prophets, and the other sacred records, to remark their infidelities and perpetual rebellions against God. This expression, therefore, can only respect the new covenant, whereof Jesus Christ, the Prince of peace, is the mediator, and who gives us that true peace which surpasses all conceptions: see Calmet. And I will set my sanctuary in the midst of them — I will set up a spiritual, glorious temple and worship among them; for evermore — Never to be altered or abolished on earth, but to be consummated in heaven. My tabernacle also shall be with them — The tabernacle wherein I will show my presence among them, and my protection over them. God’s placing first his tabernacle, and then his temple among the Jews, was a pledge and token both of his presence and protection. And we may understand him as promising here new and more valuable tokens of his presence among them, by the graces of his Holy Spirit, and the efficacy of his word and ordinances, if not also some extraordinary appearances of the divine majesty. I will be their God, and they shall be my people — By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever-blessed God. And the heathen shall know that I do sanctify Israel — The conversion of the Jewish nation, and their being restored to a state of favour and acceptance with God, will be a work of providence, taken notice of by the heathen themselves, who shall join themselves to the Jews, as the church of God and temple of truth: see note on Ezekiel 36:23.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)

V. 27. My tabernacle-The tabernacle wherein I will shew my presence among them. Their fathers had a tabernacle, but the Messiah shall bring with him a better, a spiritual, and an heavenly. They shall be my people-By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever blessed God.

Verse 27. My tabernacle] Jesus Christ, the true tabernacle, in whom dwelt all the fulness of the Godhead bodily. EZEKIEL

Verses 26-28. I will make a covenant of peace with them — I will grant them the blessing of peace and prosperity. Or rather, the words are to be understood in a spiritual sense, that God will be reconciled to them through Christ, and admit them into that covenant of peace of which Christ is the Mediator, and therefore is called our peace, Ephesians 2:14; and then the following words, It shall be an everlasting covenant with them, may fitly be explained of the gospel, being such a covenant as shall never be abolished, or give way to any new dispensation. It is certain that the expression, a covenant of peace, could not at all agree with the ancient covenant, for when was there an age, half an age, twenty years peace in Israel? The whole history of the Jewish nation is nothing more than a recital of wars and continual divisions. And if we understand it of peace between God and his people, where shall we find this people faithfully attached to the Lord during one century only? We have only to open the books of the prophets, and the other sacred records, to remark their infidelities and perpetual rebellions against God. This expression, therefore, can only respect the new covenant, whereof Jesus Christ, the Prince of peace, is the mediator, and who gives us that true peace which surpasses all conceptions: see Calmet. And I will set my sanctuary in the midst of them — I will set up a spiritual, glorious temple and worship among them; for evermore — Never to be altered or abolished on earth, but to be consummated in heaven. My tabernacle also shall be with them — The tabernacle wherein I will show my presence among them, and my protection over them. God’s placing first his tabernacle, and then his temple among the Jews, was a pledge and token both of his presence and protection. And we may understand him as promising here new and more valuable tokens of his presence among them, by the graces of his Holy Spirit, and the efficacy of his word and ordinances, if not also some extraordinary appearances of the divine majesty. I will be their God, and they shall be my people — By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever-blessed God. And the heathen shall know that I do sanctify Israel — The conversion of the Jewish nation, and their being restored to a state of favour and acceptance with God, will be a work of providence, taken notice of by the heathen themselves, who shall join themselves to the Jews, as the church of God and temple of truth: see note on Ezekiel 36:23.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)

Verses 26-28. I will make a covenant of peace with them — I will grant them the blessing of peace and prosperity. Or rather, the words are to be understood in a spiritual sense, that God will be reconciled to them through Christ, and admit them into that covenant of peace of which Christ is the Mediator, and therefore is called our peace, Ephesians 2:14; and then the following words, It shall be an everlasting covenant with them, may fitly be explained of the gospel, being such a covenant as shall never be abolished, or give way to any new dispensation. It is certain that the expression, a covenant of peace, could not at all agree with the ancient covenant, for when was there an age, half an age, twenty years peace in Israel? The whole history of the Jewish nation is nothing more than a recital of wars and continual divisions. And if we understand it of peace between God and his people, where shall we find this people faithfully attached to the Lord during one century only? We have only to open the books of the prophets, and the other sacred records, to remark their infidelities and perpetual rebellions against God. This expression, therefore, can only respect the new covenant, whereof Jesus Christ, the Prince of peace, is the mediator, and who gives us that true peace which surpasses all conceptions: see Calmet. And I will set my sanctuary in the midst of them — I will set up a spiritual, glorious temple and worship among them; for evermore — Never to be altered or abolished on earth, but to be consummated in heaven. My tabernacle also shall be with them — The tabernacle wherein I will show my presence among them, and my protection over them. God’s placing first his tabernacle, and then his temple among the Jews, was a pledge and token both of his presence and protection. And we may understand him as promising here new and more valuable tokens of his presence among them, by the graces of his Holy Spirit, and the efficacy of his word and ordinances, if not also some extraordinary appearances of the divine majesty. I will be their God, and they shall be my people — By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever-blessed God. And the heathen shall know that I do sanctify Israel — The conversion of the Jewish nation, and their being restored to a state of favour and acceptance with God, will be a work of providence, taken notice of by the heathen themselves, who shall join themselves to the Jews, as the church of God and temple of truth: see note on Ezekiel 36:23.

23-28. The new Israel will not be defiled by idolatry, but God will cleanse them and save them from the temptations connected with their ancient dwelling places, and “from all their backslidings” (verse 23, R.V., margin), and a new David, who shall live forever (verse 25), shall be their shepherd-king (verse 24; compare 34:23, 24), and they shall dwell in the land which was promised to Jacob and to Abraham before him, though he never made a sandal track in it (Acts 7:5); and it shall be to them and to their children an inheritance forever, according to the new “covenant of peace” (compare Ezekiel 34:25; 16:60), and Jehovah will place them (or “give it them”) and set his sanctuary in the midst of them (Leviticus 26:11), and his “dwelling place” shall be with them (verse 27; Ezekiel 48:35), and the “nations” shall know that he is the Lord that doth sanctify Israel when his holy sanctuary is permitted to abide in the midst of the nation; which must therefore have been sanctified or separated unto himself as a holy possession. (Compare note verses 15-22; 2 Corinthians 6:16; Revelation 21:22.)