Ezekiel · Chapter 39

Verses 1, 2. Therefore, thou son of man, prophesy — Continue to prophesy; against Gog — That all these things concerning him may be remembered. The chief prince of Meshech, &c. — See note on Ezekiel 38:2. And I will turn thee back — See ibid. verse 4. I will lead thee and turn thee wheresoever I please: thou shalt not proceed any further than I shall permit thee, but shalt be driven back. And leave but a sixth part of thee — Or, as others render it, I will strike thee with six plagues, those mentioned Ezekiel 38:22. And I will cause thee to come up, &c. — The words may be better rendered, After I have caused thee to come up from the north parts, and have brought thee upon the mountains of Israel — See a like construction Ezekiel 38:4.

Verse 1. Behold, I am against thee, oh Gog. This second apostrophe to Gog denotes the superintending providence of God over the enemies of his church, and the certainty of their final overthrow. From ver. 7 to 16, we have a view of the reformed state of the church. This is followed by the judgment on Gog; out of whose ruins the church arises with resplendent beams, and her “sun shall no more go down.”

1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (verse 2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2, 3). He comes with a vast army (verse 9; 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (verse 2, R.V.; see notes 38:4, 14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21, 22), and the weapons drop from the hands of the fierce warriors (verse 3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (verses 4 and 5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”

V. 2. The sixth part-I will leave in thy country but one in six.

Verse 2. And leave but the sixth part of thee] The margin has, strike thee with six plagues; or, draw thee back with a hook of six teeth.

Verses 1, 2. Therefore, thou son of man, prophesy — Continue to prophesy; against Gog — That all these things concerning him may be remembered. The chief prince of Meshech, &c. — See note on Ezekiel 38:2. And I will turn thee back — See ibid. verse 4. I will lead thee and turn thee wheresoever I please: thou shalt not proceed any further than I shall permit thee, but shalt be driven back. And leave but a sixth part of thee — Or, as others render it, I will strike thee with six plagues, those mentioned Ezekiel 38:22. And I will cause thee to come up, &c. — The words may be better rendered, After I have caused thee to come up from the north parts, and have brought thee upon the mountains of Israel — See a like construction Ezekiel 38:4.

Ver. 2. I will leave but the sixth part of thee; a small remnant to show the mercy of God, and to instruct the heathen in his justice. But the Munster and the Zurich old bibles read, “I will punish thee with six plagues;” and as there is no mention of six either in the Hebrew or in the Septuagint, it is thought they gather the reading from the pestilence, the blood, the brimstone, the fire, the hail, and the deluge mentioned in Ezekiel 38:22.

1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (verse 2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2, 3). He comes with a vast army (verse 9; 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (verse 2, R.V.; see notes 38:4, 14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21, 22), and the weapons drop from the hands of the fierce warriors (verse 3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (verses 4 and 5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”

V. 3. Thy bow-What is said of the bow rendered useless, is to be understood of all other weapons of war; this is one kind, the bow, being most in use with the Scythians, is mentioned for all the rest.

Verse 3. I will smite thy bow out of thy left hand] The Persians whom Antiochus had in his army, Ezekiel 38:5, were famous as archers, and they may be intended here. The bow is held by the left hand; the arrow is pulled and discharged by the right.

Verses 3-7. I will smite thy bow out of thy left hand — There shall be no might in thy hand, as Moses threatens the Israelites, Deuteronomy 28:32; thou shalt not be able to use thy weapons to any purpose. I will give thee unto the ravenous birds, &c. — See verse 17; and Ezekiel 33:27. And I will send a fire on Magog — That is, into the country of Gog. This fire seems to signify that the land, after the army of Gog had left it, should be laid waste by the neighbouring people. Fire frequently signifies God’s fierce judgments. And among them that dwell carelessly in the isles — That is, among the inhabitants of the sea-coast, who dwell securely, and think no harm can come upon them. All countries lying upon the sea-coast are called islands in the Hebrew language. So will I make my holy name known in the midst of my people — I will give evident displays of my power and goodness among them; and I will not let them pollute, &c. — In the Hebrew it is, I will not pollute my holy name any more; that is, I will not suffer it to be polluted: verbs active often signifying only permission. The sense is, I will not suffer my name to be dishonoured any more, nor let it be said among the heathen that I was not able to rescue my people out of the hand of their enemies.

Ver. 3. I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. This phrase is equivalent to the total routing of an army when they cast away their arms, and run for their lives. The use of the bow still subsists in some tribes of Asia. When the French were fighting the Russians in Poland, a body of Cossacks let fly on the French a shower of arrows, which failing of effect from the distance, our soldiers, says Napoleon, burst out into laughter.

1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (verse 2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2, 3). He comes with a vast army (verse 9; 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (verse 2, R.V.; see notes 38:4, 14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21, 22), and the weapons drop from the hands of the fierce warriors (verse 3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (verses 4 and 5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”

Verses 3-7. I will smite thy bow out of thy left hand — There shall be no might in thy hand, as Moses threatens the Israelites, Deuteronomy 28:32; thou shalt not be able to use thy weapons to any purpose. I will give thee unto the ravenous birds, &c. — See verse 17; and Ezekiel 33:27. And I will send a fire on Magog — That is, into the country of Gog. This fire seems to signify that the land, after the army of Gog had left it, should be laid waste by the neighbouring people. Fire frequently signifies God’s fierce judgments. And among them that dwell carelessly in the isles — That is, among the inhabitants of the sea-coast, who dwell securely, and think no harm can come upon them. All countries lying upon the sea-coast are called islands in the Hebrew language. So will I make my holy name known in the midst of my people — I will give evident displays of my power and goodness among them; and I will not let them pollute, &c. — In the Hebrew it is, I will not pollute my holy name any more; that is, I will not suffer it to be polluted: verbs active often signifying only permission. The sense is, I will not suffer my name to be dishonoured any more, nor let it be said among the heathen that I was not able to rescue my people out of the hand of their enemies.

1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (verse 2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2, 3). He comes with a vast army (verse 9; 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (verse 2, R.V.; see notes 38:4, 14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21, 22), and the weapons drop from the hands of the fierce warriors (verse 3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (verses 4 and 5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”

Verses 3-7. I will smite thy bow out of thy left hand — There shall be no might in thy hand, as Moses threatens the Israelites, Deuteronomy 28:32; thou shalt not be able to use thy weapons to any purpose. I will give thee unto the ravenous birds, &c. — See verse 17; and Ezekiel 33:27. And I will send a fire on Magog — That is, into the country of Gog. This fire seems to signify that the land, after the army of Gog had left it, should be laid waste by the neighbouring people. Fire frequently signifies God’s fierce judgments. And among them that dwell carelessly in the isles — That is, among the inhabitants of the sea-coast, who dwell securely, and think no harm can come upon them. All countries lying upon the sea-coast are called islands in the Hebrew language. So will I make my holy name known in the midst of my people — I will give evident displays of my power and goodness among them; and I will not let them pollute, &c. — In the Hebrew it is, I will not pollute my holy name any more; that is, I will not suffer it to be polluted: verbs active often signifying only permission. The sense is, I will not suffer my name to be dishonoured any more, nor let it be said among the heathen that I was not able to rescue my people out of the hand of their enemies.

1-5. The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (verse 2, R.V.), and who in the far distant future will rise up against the new Israel (see notes Ezekiel 28:2, 3). He comes with a vast army (verse 9; 38:15), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (verse 2, R.V.; see notes 38:4, 14-16). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Ezekiel 38:21, 22), and the weapons drop from the hands of the fierce warriors (verse 3), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (verses 4 and 5). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”

Verse 6. I will send a fire on Magog] On Syria. I will destroy the Syrian troops.

And among them that dwell carelessly in the isles] The auxiliary troops that came to Antiochus from the borders of the Euxine Sea.—Martin.

Verses 3-7. I will smite thy bow out of thy left hand — There shall be no might in thy hand, as Moses threatens the Israelites, Deuteronomy 28:32; thou shalt not be able to use thy weapons to any purpose. I will give thee unto the ravenous birds, &c. — See verse 17; and Ezekiel 33:27. And I will send a fire on Magog — That is, into the country of Gog. This fire seems to signify that the land, after the army of Gog had left it, should be laid waste by the neighbouring people. Fire frequently signifies God’s fierce judgments. And among them that dwell carelessly in the isles — That is, among the inhabitants of the sea-coast, who dwell securely, and think no harm can come upon them. All countries lying upon the sea-coast are called islands in the Hebrew language. So will I make my holy name known in the midst of my people — I will give evident displays of my power and goodness among them; and I will not let them pollute, &c. — In the Hebrew it is, I will not pollute my holy name any more; that is, I will not suffer it to be polluted: verbs active often signifying only permission. The sense is, I will not suffer my name to be dishonoured any more, nor let it be said among the heathen that I was not able to rescue my people out of the hand of their enemies.

Ver. 6. I will send a fire on Magog, and among them that dwell carelessly in the isles. The isles of Chetim, now Greece, appear to be intended, and all the coasts of Europe in the Mediterranean seas. By consequence, the war of the Lamb with the nations of Gog, Tubal, and Meshech, shall not be confined to Judea; it shall extend to all unbelievers, whether called christian or heathen. Such is the high decree of heaven respecting the Messiah and his church. “The nation and the kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.” Isaiah 60:12. The knowledge of the Lord cannot cover the earth, as waters cover the sea, till the old leaven of atheism is purged from all the circles of society; till they all know the name of the Lord and worship him, from the least to the greatest.

6-7. God’s wrath follows the invaders even to their own land, and the rain of fire (Ezekiel 38:22) falls upon those who have remained at home, dwelling “securely” in their distant isles (or, coast lands), in order that they, too, may recognize Jehovah’s holiness and never “profane” his name by supposing that the people who trust in him can be defeated (verse 23; see note Ezekiel 36:20).

Verse 7. In the midst of my people Israel] This defeat of Gog is to be in Israel: and it was there according to this prophecy, that the immense army of Antiochus was so completely defeated.

And I will not let them pollute my holy name any more] See on 1Macc 1:11, &c., how Antiochus had profaned the temple, insulted Jehovah and his worship, &c. God permitted that as a scourge to his disobedient people; but now the scourger shall be scourged, and he shall pollute the sanctuary no more.

Verses 3-7. I will smite thy bow out of thy left hand — There shall be no might in thy hand, as Moses threatens the Israelites, Deuteronomy 28:32; thou shalt not be able to use thy weapons to any purpose. I will give thee unto the ravenous birds, &c. — See verse 17; and Ezekiel 33:27. And I will send a fire on Magog — That is, into the country of Gog. This fire seems to signify that the land, after the army of Gog had left it, should be laid waste by the neighbouring people. Fire frequently signifies God’s fierce judgments. And among them that dwell carelessly in the isles — That is, among the inhabitants of the sea-coast, who dwell securely, and think no harm can come upon them. All countries lying upon the sea-coast are called islands in the Hebrew language. So will I make my holy name known in the midst of my people — I will give evident displays of my power and goodness among them; and I will not let them pollute, &c. — In the Hebrew it is, I will not pollute my holy name any more; that is, I will not suffer it to be polluted: verbs active often signifying only permission. The sense is, I will not suffer my name to be dishonoured any more, nor let it be said among the heathen that I was not able to rescue my people out of the hand of their enemies.

6-7. God’s wrath follows the invaders even to their own land, and the rain of fire (Ezekiel 38:22) falls upon those who have remained at home, dwelling “securely” in their distant isles (or, coast lands), in order that they, too, may recognize Jehovah’s holiness and never “profane” his name by supposing that the people who trust in him can be defeated (verse 23; see note Ezekiel 36:20).

V. 8. It is come-As sure as if already come. The day-That notable day of recompences against the last great enemies of the church.

Verses 8-10. Behold, it is come, it is done, saith the Lord — The time appointed for this great destruction is come, and it is the last and finishing stroke of God’s justice upon the enemies of his church and truth. The prophet here speaks in the rapture of prophecy of this event, determined and fixed in the counsels of God, as already completed: see the margin. They that dwell in the city shall set on fire and burn the weapons — In token of an entire conquest, and that such a lasting peace should ensue that there should be no more need of warlike preparations. Weapons here include all the instruments of war, engines, carriages, wagons, &c. Bishop Lowth observes, on Isaiah 9:4, that some heathen nations burned heaps of arms to the supposed god of victory, and that among the Romans this act was an emblem of peace. Among God’s people it might show their trust in him as their defender. And they shall burn them with fire seven years — The victory shall be so great, that, during this period of time, they shall suffice for fires on the mountains and in the open fields, where the slain shall fall, and whither the inhabitants of the adjoining cities shall occasionally go forth. Or by seven years we may understand a long time, a certain number being put for an uncertain one. And the meaning may be, There shall be in the country so great a quantity of military weapons, that they shall serve the people a long time for fuel. We should remember that they do not make very large fires in those hot countries. Mariana, in his Spanish History, b. 2. c. 24, relates, that after the victory which the Spaniards gained over the Saracens in 1212, they found so many spears and other warlike weapons of wood, as served them four years for fuel: see Calmet. They shall spoil those that spoiled them — See the margin. Ver. 11-16. I will give unto Gog a place there of graves — Houbigant translates this passage, An illustrious place for sepulture, the valley of passengers opposite to the sea; through which the travellers shall pass, stopping their noses — According to the Chaldee, the scene here spoken of was the lake of Gennesareth. In the Hebrew language, all lakes are called by the name of seas. The same is called the eastern sea, (Ezekiel 47:18,) to distinguish it from the Mediterranean, called the great sea westward, Joshua 23:4. The valley near this sea is called the valley of the passengers, because it was the great road by which the merchants and traders from Syria, and other eastern countries, went into Egypt: see Genesis 37:17, 25. And seven months shall the house of Israel be burying of them — For a long time after the battle, the inhabitants shall be employed in burying the bones of the slain, that the land might not be polluted by them. Yea, all the people of the land shall bury them — See the note on the following verse. And it shall be to them a renown, &c. — Or, The day that I shall be glorified shall be to them a day of renown, or a remarkable day of joy and gladness. And they shall sever out men, &c. — To cleanse the land thoroughly, men shall be set apart, and be constantly employed in picking up the bones of the slain that are scattered about, and burying them with the dead bodies of travellers who had happened to die on the roads; and they shall continue to do this, and be in daily search after the bones, for the space of seven months. The length of time assigned to this employment denotes the vast number of the slain, and the great care taken to cleanse the land from pollution. And when any seeth a man’s bone, then shall he set up a sign — A stone, or some other mark, that men may avoid passing over the bones, and that the persons appointed to bury them may take them from thence, and carry them to the proper burying-place. Also the name of the city shall be called Hamonah — Some render this verse, Also the name of the city, assigned to them who shall cleanse the land, shall be called Hamonah, that is, a multitude. The meaning seems to be, that the city where these appointed buriers should reside during the time they were employed in this office, and near which they should bury the dead, should afterward, in memory thereof, be called Hamonah; which, signifying a multitude, thereby denoted the greatness of the victory.

8-10. Though in reality far in the distance (Ezekiel 38:8), Jehovah already sees the day of Gog’s overthrow, when the weapons of his army and hand staves (or, riding sticks, Numbers 22:27) shall so cover the earth that the villages shall need no other fuel, but “shall make fires of them seven years” (verse 9, R.V., and verse 10). The seven years mentioned — like all the other numbers of Ezekiel — is symbolical. Seven is the holy number of purification, completion, and perfection. (See Introduction, “Symbolism of Ezekiel.”)

V. 9. The weapons-The warlike provision, instruments, engines, carriages and wagons. Shall burn-It may be wondered why they burn these weapons, which might be of use to them for defence; but it was done in testimony that God was their defence, on whom only they relied. With fire-In such a country where the need of fire is much less than with us, it will not seem incredible, that the warlike utensils of so numerous an army might be enough to furnish them with fuel for many years.

Verse 9. And shall set on fire—the weapons] The Israelites shall make bonfires and fuel of the weapons, tents, &c., which the defeated Syrians shall leave behind them, as expressive of the joy which they shall feel for the destruction of their enemies; and to keep up, in their culinary consumption, the memory of this great event.

They shall burn them with fire seven years] These may be figurative expressions, after the manner of the Asiatics, whose language abounds with such descriptions. They occur every where in the prophets. As to the number seven, it is only a certain for an indeterminate number. But as the slaughter was great, and the bows, arrows, quivers, shields, bucklers, handstaves, and spears were in vast multitudes, it must have taken a long time to gather them up in the different parts of the fields of battle, and the roads in which the Syrians had retreated, throwing away their arms as they proceeded; so there might have been a long time employed in collecting and burning them. And as all seem to have been doomed to the fire, there might have been some found at different intervals and burned, during the seven years here mentioned. Mariana, in his History of Spain, lib. xi., c. 24, says, that after the Spaniards had given that signal overthrow to the Saracens, A.D. 1212, they found such a vast quantity of lances, javelins, and such like, that they served them for four years for fuel. And probably these instruments obtained by the Israelites were used in general for culinary firewood, and might literally have served them for seven years; so that during that time they should take no wood out of the fields, nor out of the forests for the purpose of fuel, Ezekiel 39:10.

Verses 8-10. Behold, it is come, it is done, saith the Lord — The time appointed for this great destruction is come, and it is the last and finishing stroke of God’s justice upon the enemies of his church and truth. The prophet here speaks in the rapture of prophecy of this event, determined and fixed in the counsels of God, as already completed: see the margin. They that dwell in the city shall set on fire and burn the weapons — In token of an entire conquest, and that such a lasting peace should ensue that there should be no more need of warlike preparations. Weapons here include all the instruments of war, engines, carriages, wagons, &c. Bishop Lowth observes, on Isaiah 9:4, that some heathen nations burned heaps of arms to the supposed god of victory, and that among the Romans this act was an emblem of peace. Among God’s people it might show their trust in him as their defender. And they shall burn them with fire seven years — The victory shall be so great, that, during this period of time, they shall suffice for fires on the mountains and in the open fields, where the slain shall fall, and whither the inhabitants of the adjoining cities shall occasionally go forth. Or by seven years we may understand a long time, a certain number being put for an uncertain one. And the meaning may be, There shall be in the country so great a quantity of military weapons, that they shall serve the people a long time for fuel. We should remember that they do not make very large fires in those hot countries. Mariana, in his Spanish History, b. 2. c. 24, relates, that after the victory which the Spaniards gained over the Saracens in 1212, they found so many spears and other warlike weapons of wood, as served them four years for fuel: see Calmet. They shall spoil those that spoiled them — See the margin. Ver. 11-16. I will give unto Gog a place there of graves — Houbigant translates this passage, An illustrious place for sepulture, the valley of passengers opposite to the sea; through which the travellers shall pass, stopping their noses — According to the Chaldee, the scene here spoken of was the lake of Gennesareth. In the Hebrew language, all lakes are called by the name of seas. The same is called the eastern sea, (Ezekiel 47:18,) to distinguish it from the Mediterranean, called the great sea westward, Joshua 23:4. The valley near this sea is called the valley of the passengers, because it was the great road by which the merchants and traders from Syria, and other eastern countries, went into Egypt: see Genesis 37:17, 25. And seven months shall the house of Israel be burying of them — For a long time after the battle, the inhabitants shall be employed in burying the bones of the slain, that the land might not be polluted by them. Yea, all the people of the land shall bury them — See the note on the following verse. And it shall be to them a renown, &c. — Or, The day that I shall be glorified shall be to them a day of renown, or a remarkable day of joy and gladness. And they shall sever out men, &c. — To cleanse the land thoroughly, men shall be set apart, and be constantly employed in picking up the bones of the slain that are scattered about, and burying them with the dead bodies of travellers who had happened to die on the roads; and they shall continue to do this, and be in daily search after the bones, for the space of seven months. The length of time assigned to this employment denotes the vast number of the slain, and the great care taken to cleanse the land from pollution. And when any seeth a man’s bone, then shall he set up a sign — A stone, or some other mark, that men may avoid passing over the bones, and that the persons appointed to bury them may take them from thence, and carry them to the proper burying-place. Also the name of the city shall be called Hamonah — Some render this verse, Also the name of the city, assigned to them who shall cleanse the land, shall be called Hamonah, that is, a multitude. The meaning seems to be, that the city where these appointed buriers should reside during the time they were employed in this office, and near which they should bury the dead, should afterward, in memory thereof, be called Hamonah; which, signifying a multitude, thereby denoted the greatness of the victory.

Ver. 9. They shall burn them with fire seven years. It is of no avail for Arian critics to refer this chapter to occurrences under the Maccabees. After making all the deductions for hyperbole which the laws of language will allow, nothing has yet occurred in the jewish history to justify the language of the text. Here all the learned opposers of the glory of the latter day lose their labour. Their efforts tend to destroy the force of prophecy in general, and to lower the riches of divine grace.—It may also here be added, that the good men of that age shall not only burn their military armour, but all their books, as did the jewish exorcists under Paul’s ministry at Ephesus—their novels, their travels, their sciences, all of which are empoisoned with atheism and impiety. Then shall be fulfilled the promise made in both testaments: The meek shall inherit the earth, and shall delight themselves in the abundance of peace. Psalm 27:11. Matthew 5:5.

8-10. Though in reality far in the distance (Ezekiel 38:8), Jehovah already sees the day of Gog’s overthrow, when the weapons of his army and hand staves (or, riding sticks, Numbers 22:27) shall so cover the earth that the villages shall need no other fuel, but “shall make fires of them seven years” (verse 9, R.V., and verse 10). The seven years mentioned — like all the other numbers of Ezekiel — is symbolical. Seven is the holy number of purification, completion, and perfection. (See Introduction, “Symbolism of Ezekiel.”)

Verses 8-10. Behold, it is come, it is done, saith the Lord — The time appointed for this great destruction is come, and it is the last and finishing stroke of God’s justice upon the enemies of his church and truth. The prophet here speaks in the rapture of prophecy of this event, determined and fixed in the counsels of God, as already completed: see the margin. They that dwell in the city shall set on fire and burn the weapons — In token of an entire conquest, and that such a lasting peace should ensue that there should be no more need of warlike preparations. Weapons here include all the instruments of war, engines, carriages, wagons, &c. Bishop Lowth observes, on Isaiah 9:4, that some heathen nations burned heaps of arms to the supposed god of victory, and that among the Romans this act was an emblem of peace. Among God’s people it might show their trust in him as their defender. And they shall burn them with fire seven years — The victory shall be so great, that, during this period of time, they shall suffice for fires on the mountains and in the open fields, where the slain shall fall, and whither the inhabitants of the adjoining cities shall occasionally go forth. Or by seven years we may understand a long time, a certain number being put for an uncertain one. And the meaning may be, There shall be in the country so great a quantity of military weapons, that they shall serve the people a long time for fuel. We should remember that they do not make very large fires in those hot countries. Mariana, in his Spanish History, b. 2. c. 24, relates, that after the victory which the Spaniards gained over the Saracens in 1212, they found so many spears and other warlike weapons of wood, as served them four years for fuel: see Calmet. They shall spoil those that spoiled them — See the margin. Ver. 11-16. I will give unto Gog a place there of graves — Houbigant translates this passage, An illustrious place for sepulture, the valley of passengers opposite to the sea; through which the travellers shall pass, stopping their noses — According to the Chaldee, the scene here spoken of was the lake of Gennesareth. In the Hebrew language, all lakes are called by the name of seas. The same is called the eastern sea, (Ezekiel 47:18,) to distinguish it from the Mediterranean, called the great sea westward, Joshua 23:4. The valley near this sea is called the valley of the passengers, because it was the great road by which the merchants and traders from Syria, and other eastern countries, went into Egypt: see Genesis 37:17, 25. And seven months shall the house of Israel be burying of them — For a long time after the battle, the inhabitants shall be employed in burying the bones of the slain, that the land might not be polluted by them. Yea, all the people of the land shall bury them — See the note on the following verse. And it shall be to them a renown, &c. — Or, The day that I shall be glorified shall be to them a day of renown, or a remarkable day of joy and gladness. And they shall sever out men, &c. — To cleanse the land thoroughly, men shall be set apart, and be constantly employed in picking up the bones of the slain that are scattered about, and burying them with the dead bodies of travellers who had happened to die on the roads; and they shall continue to do this, and be in daily search after the bones, for the space of seven months. The length of time assigned to this employment denotes the vast number of the slain, and the great care taken to cleanse the land from pollution. And when any seeth a man’s bone, then shall he set up a sign — A stone, or some other mark, that men may avoid passing over the bones, and that the persons appointed to bury them may take them from thence, and carry them to the proper burying-place. Also the name of the city shall be called Hamonah — Some render this verse, Also the name of the city, assigned to them who shall cleanse the land, shall be called Hamonah, that is, a multitude. The meaning seems to be, that the city where these appointed buriers should reside during the time they were employed in this office, and near which they should bury the dead, should afterward, in memory thereof, be called Hamonah; which, signifying a multitude, thereby denoted the greatness of the victory.

8-10. Though in reality far in the distance (Ezekiel 38:8), Jehovah already sees the day of Gog’s overthrow, when the weapons of his army and hand staves (or, riding sticks, Numbers 22:27) shall so cover the earth that the villages shall need no other fuel, but “shall make fires of them seven years” (verse 9, R.V., and verse 10). The seven years mentioned — like all the other numbers of Ezekiel — is symbolical. Seven is the holy number of purification, completion, and perfection. (See Introduction, “Symbolism of Ezekiel.”)

V. 11. Gog-And to many of those with him; but many were given to the birds and beasts to be devoured. Graves-Gog came to take possession; and so he shall, but not as he purposed and hoped. He shall possess his house of darkness in that land which he invaded. The valley of the passengers-So called from the frequent travels of passengers through it from Egypt and Arabia Felix, into the more northern parts, and from these again into Egypt and Arabia. The sea-The Dead Sea. Hamon Gog-That is, the multitude of Gog.

Verse 11. The valley of the passengers on the east of the sea] That is, of Gennesareth, according to the Targum. The valley near this lake or sea is called the Valley of the Passengers, because it was a great road by which the merchants and traders from Syria and other eastern countries went into Egypt; see Genesis 37:17, 25. See Calmet here.

There shall they bury Gog and all his multitude] Some read, “There shall they bury Gog, that is, all his multitude.” Not Gog, or Antiochus himself, for he was not in this battle; but his generals, captains, and soldiers, by whom he was represented. As to Hamon-gog, we know no valley of this name but here. But we may understand the words thus: the place where this great slaughter was, and where the multitudes of the slain were buried, might be better called Hamon-gog, the valley of the multitude of God, than the valley of passengers; for so great was the carnage there, that the way of the passengers shall be stopped by it. See the text.

Ver. 11. The valley of the passengers. The great road leading to Damascus, and east of the sea of Galilee.

11. The R.V. reads, “And it shall come to pass in that day, that I will give unto Gog a place for burial in Israel, the valley of them that pass through on the cast of the sea: and it shall stop them that pass through.” Instead of “east of” the sea, Keil reads, “in front of.” Toy reads, “I will give Gog a place of renown, a grave in Israel.” Instead of “it shall stop them that pass through,” the copies from which the Greek and Syriac translations were taken read, “they shall stop [build up, wall in] the mouth of the valley.” The passage is extremely difficult, but the obvious meaning is that the number of the slain, or the impurity and uncleanness of the place (Driver), shall cause the traffic through this valley to cease. “Hamon-gog” merely means “the multitude of Gog,” and in no way assists in discovering the location of this valley. If, with Cornill, instead of “the valley of them that pass through,” we read, as we probably should, “the valley of Abarim” (compare Numbers 27:12; 33:47), we are led to the frontier mountain of Israel, over against Moab, with the great horrible sulphurous valley of the Dead Sea at its foot, through which ran the ancient road most traveled by invaders from the East. (See G.A. Smith, Historical Geography, pp. 13, 261-278.)

Verse 12. And seven months] It shall require a long time to bury the dead. This is another figurative expression; which, however, may admit of a good deal of literal meaning. Many of the Syrian soldiers had secreted themselves in different places during the pursuit after the battle, where they died of their wounds, of hunger, and of fatigue; so that they were not all found and buried till seven months after the defeat of the Syrian army. This slow process of burying is distinctly related in the three following verses, and extended even to a bone, Ezekiel 39:15; which, when it was found by a passenger, the place was marked, that the buriers might see and inter it. Seven months was little time enough for all this work; and in that country putrescency does not easily take place: the scorching winds serving to desiccate the flesh, and preserve it from decomposition.

12-15. It shall take seven months to gather up all the bones which defile the holy soil (compare Ezekiel 19:11, 12; 32:19; 36:33) and bury them, and they shall get for themselves great “renown,” not only because of this victory of Jehovah, but because of their holy zeal in cleansing the land. Men shall be chosen who shall do nothing else than “to bury them that pass through the land,” that is, probably the invaders (A.V., passengers, verse 14). Modern commentators generally suppose that the special search party (verse 14) was divided into two parts, one to find the bones and the other to bury them; but this is very unnatural and is not suggested by the amended text of verse 14. The search party was authorized also “to bury” the unburied (verse 14), and certainly when “a man’s bone” was found it would have taken longer to set up (Hebrews, build) a sign by it (verse 15) than to bury the bone! It is easy to see, however, that the ordinary Israelite, who would hesitate to touch one of the bones, but who was now zealous for the land’s purification (verse 13), would be very likely to set up such a sign. “They that pass through the land” (R.V.) may therefore refer to “passengers” (A.V.), who did not belong to the official burial party. Toy repudiates R.V. and translates the passengers (verse 15) as searchers, declaring there were two parties, and that the expression “those who pass through” cannot be understood of the invaders. For Hamon-gog see verse 11.

V. 13. Glorified-The day of my being glorified shall be a renown to Israel.

12-15. It shall take seven months to gather up all the bones which defile the holy soil (compare Ezekiel 19:11, 12; 32:19; 36:33) and bury them, and they shall get for themselves great “renown,” not only because of this victory of Jehovah, but because of their holy zeal in cleansing the land. Men shall be chosen who shall do nothing else than “to bury them that pass through the land,” that is, probably the invaders (A.V., passengers, verse 14). Modern commentators generally suppose that the special search party (verse 14) was divided into two parts, one to find the bones and the other to bury them; but this is very unnatural and is not suggested by the amended text of verse 14. The search party was authorized also “to bury” the unburied (verse 14), and certainly when “a man’s bone” was found it would have taken longer to set up (Hebrews, build) a sign by it (verse 15) than to bury the bone! It is easy to see, however, that the ordinary Israelite, who would hesitate to touch one of the bones, but who was now zealous for the land’s purification (verse 13), would be very likely to set up such a sign. “They that pass through the land” (R.V.) may therefore refer to “passengers” (A.V.), who did not belong to the official burial party. Toy repudiates R.V. and translates the passengers (verse 15) as searchers, declaring there were two parties, and that the expression “those who pass through” cannot be understood of the invaders. For Hamon-gog see verse 11.

V. 14. They-The rulers of Israel. Sever-Chuse out men who shall make it their work. Passing-To go up and down over the whole land; for many of Gog’s wounded, flying soldiers, died in thickets, and corners into which they crept. The passengers-Whose assistance they would desire of courtesy. Remain-Unburied by the public labour of the house of Israel during the seven months.

12-15. It shall take seven months to gather up all the bones which defile the holy soil (compare Ezekiel 19:11, 12; 32:19; 36:33) and bury them, and they shall get for themselves great “renown,” not only because of this victory of Jehovah, but because of their holy zeal in cleansing the land. Men shall be chosen who shall do nothing else than “to bury them that pass through the land,” that is, probably the invaders (A.V., passengers, verse 14). Modern commentators generally suppose that the special search party (verse 14) was divided into two parts, one to find the bones and the other to bury them; but this is very unnatural and is not suggested by the amended text of verse 14. The search party was authorized also “to bury” the unburied (verse 14), and certainly when “a man’s bone” was found it would have taken longer to set up (Hebrews, build) a sign by it (verse 15) than to bury the bone! It is easy to see, however, that the ordinary Israelite, who would hesitate to touch one of the bones, but who was now zealous for the land’s purification (verse 13), would be very likely to set up such a sign. “They that pass through the land” (R.V.) may therefore refer to “passengers” (A.V.), who did not belong to the official burial party. Toy repudiates R.V. and translates the passengers (verse 15) as searchers, declaring there were two parties, and that the expression “those who pass through” cannot be understood of the invaders. For Hamon-gog see verse 11.

Ver. 15, 16. The valley of Hamon-gog, and also the name of the city— Hamonah. The LXX read, Polyandrion, a compound word from poluv, many, and anhr, and androv, man. It may apply to a graveyard full of bones. But why not repeat the prophet’s own words, in Ezekiel 30:15, and Nahum 3:8; No-hammon, or populous No? As Noah-hammon was the first city of that patriarch, then we find Africa included, as well as Asia and Europe, in the war of the Lamb.

12-15. It shall take seven months to gather up all the bones which defile the holy soil (compare Ezekiel 19:11, 12; 32:19; 36:33) and bury them, and they shall get for themselves great “renown,” not only because of this victory of Jehovah, but because of their holy zeal in cleansing the land. Men shall be chosen who shall do nothing else than “to bury them that pass through the land,” that is, probably the invaders (A.V., passengers, verse 14). Modern commentators generally suppose that the special search party (verse 14) was divided into two parts, one to find the bones and the other to bury them; but this is very unnatural and is not suggested by the amended text of verse 14. The search party was authorized also “to bury” the unburied (verse 14), and certainly when “a man’s bone” was found it would have taken longer to set up (Hebrews, build) a sign by it (verse 15) than to bury the bone! It is easy to see, however, that the ordinary Israelite, who would hesitate to touch one of the bones, but who was now zealous for the land’s purification (verse 13), would be very likely to set up such a sign. “They that pass through the land” (R.V.) may therefore refer to “passengers” (A.V.), who did not belong to the official burial party. Toy repudiates R.V. and translates the passengers (verse 15) as searchers, declaring there were two parties, and that the expression “those who pass through” cannot be understood of the invaders. For Hamon-gog see verse 11.

V. 16. The city-That is, the multitude: the city which is next to this common tomb of Gog.

Ver. 15, 16. The valley of Hamon-gog, and also the name of the city— Hamonah. The LXX read, Polyandrion, a compound word from poluv, many, and anhr, and androv, man. It may apply to a graveyard full of bones. But why not repeat the prophet’s own words, in Ezekiel 30:15, and Nahum 3:8; No-hammon, or populous No? As Noah-hammon was the first city of that patriarch, then we find Africa included, as well as Asia and Europe, in the war of the Lamb.

16. Hamonah (“multitude”) shall be the name of “a city” presumably built near the burial ground.

V. 17. I do sacrifice-The punishment of these God calls a sacrifice, which he offers to his own justice. Upon the mountains-Where more thousands are offered at once, than ever were at any time offered; ‘tis a sacrifice so great, that none ever was, or will be like it.

Verse 17. Gather yourselves—to my sacrifice] This is an allusion to a custom common in the east: when a sacrifice is made, the friends and neighbours of the party sacrificing are invited to come and feast on the sacrifice.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the circle of a man’s acquaintance.” — W.R. Smith, Religion of the Semites, p. 236. The heathen hosts who had come against Israel had been accustomed to such feasts, at which, surrounded by their invited guests, they mocked at Jehovah and praised their idols; but now they themselves are the victims sacrificed (verse 18), and the invited guests (their only friends now) are the unclean and ravenous birds and beasts of prey (verse 17; compare also Zephaniah 1:7, 8; Isaiah 34:6; Revelation 19:17-21; and Milligan, Expositor, 6:17, 129). Perhaps the “chariots” upon which the vultures feed (verse 20) is a term used for “riding beasts,” as in Isaiah 31:7, 9 (Davidson).

V. 18. Ye shall eat-In these two and the following verses, God takes on him the person of one that makes a feast, invites his guests, and promises to satisfy them. Of the two former, the first is an Enigmatical invitation, or an invitation in a riddle; the latter is the key to this character. The mighty-Who had great authority, great courage and strength, the giant-like ones, commanders of great note in the army. Princes-Many princes came with their country men and subjects to assist in this war. Rams-These are compared to rams which lead the flock. Lambs-Lambs are the more ordinary in the army. Goats-Goats signify the more lascivious, and impetuous among them. Bullocks-Bullocks, such as though more slow, were of great strength. Fatlings-Well fed. Bashan-A mountain of most rich, and sweet soil.

Verse 18. Ye shall—drink the blood of the princes of the earth] I need not mention the custom of the Scandinavians: they were accustomed to drink the blood of their enemies out of the skulls of the dead. But this is spoken of fowls and beasts here—rams, lambs, and goats. The feast shall be as grateful and as plenteous to the fowls and beasts, as one made of the above animals, the fattest and best of their kind, (because fed in the fertile fields of Bashan,) would be to the guests of him who makes a sacrifice.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the circle of a man’s acquaintance.” — W.R. Smith, Religion of the Semites, p. 236. The heathen hosts who had come against Israel had been accustomed to such feasts, at which, surrounded by their invited guests, they mocked at Jehovah and praised their idols; but now they themselves are the victims sacrificed (verse 18), and the invited guests (their only friends now) are the unclean and ravenous birds and beasts of prey (verse 17; compare also Zephaniah 1:7, 8; Isaiah 34:6; Revelation 19:17-21; and Milligan, Expositor, 6:17, 129). Perhaps the “chariots” upon which the vultures feed (verse 20) is a term used for “riding beasts,” as in Isaiah 31:7, 9 (Davidson).

Verse 19. And ye shall eat fat—and drink blood] Who shall eat and drink, &c.? Not the Jews: though Voltaire says they ate human flesh, and are invited here by the prophet to eat the flesh and drink the blood of their enemies; which is a most unprincipled falsehood. It is the fowls and the beasts that God invites, Ezekiel 39:17: “Speak to every feathered fowl, and to every beast of the field, assemble yourselves-that ye may eat flesh and drink blood;” nor are the persons altered in all these verses, Ezekiel 39:17-20: so the assertion of Voltaire is either through brutish ignorance or Satanic malice.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the circle of a man’s acquaintance.” — W.R. Smith, Religion of the Semites, p. 236. The heathen hosts who had come against Israel had been accustomed to such feasts, at which, surrounded by their invited guests, they mocked at Jehovah and praised their idols; but now they themselves are the victims sacrificed (verse 18), and the invited guests (their only friends now) are the unclean and ravenous birds and beasts of prey (verse 17; compare also Zephaniah 1:7, 8; Isaiah 34:6; Revelation 19:17-21; and Milligan, Expositor, 6:17, 129). Perhaps the “chariots” upon which the vultures feed (verse 20) is a term used for “riding beasts,” as in Isaiah 31:7, 9 (Davidson).

V. 20. At my table-In the field where Gog, his princes, and army, are slain, compared to a table. Horses-Horsemen, not common foot soldiers. Chariots-The men that ride in them.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the circle of a man’s acquaintance.” — W.R. Smith, Religion of the Semites, p. 236. The heathen hosts who had come against Israel had been accustomed to such feasts, at which, surrounded by their invited guests, they mocked at Jehovah and praised their idols; but now they themselves are the victims sacrificed (verse 18), and the invited guests (their only friends now) are the unclean and ravenous birds and beasts of prey (verse 17; compare also Zephaniah 1:7, 8; Isaiah 34:6; Revelation 19:17-21; and Milligan, Expositor, 6:17, 129). Perhaps the “chariots” upon which the vultures feed (verse 20) is a term used for “riding beasts,” as in Isaiah 31:7, 9 (Davidson).

V. 21. All the heathen-In the countries to which the news shall come.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

21-24. This awful judgment shall indubitably prove, both to the heathen in the farthest limits of the south (verses 6, 21) and to the Israelites (verse 22), that the former defeats of God’s chosen people were due wholly to their own sin and uncleanness (verses 23, 24; compare verses 12, 15). They shall know Jehovah as the one who is all powerful, who protects the righteous and punishes the wicked.

Verses 17-22. Thou son of man, speak unto every feathered fowl, &c. — It was the custom of persons that offered sacrifice, to invite their friends to the feast that was made of the remainder: see Genesis 34:54; 1 Samuel 9:13. So here the prophet, by God’s command, invites the beasts and fowls to partake of the sacrifice of his enemies slain. The slaughter of God’s enemies is called a sacrifice, because it is offered up as an atonement to the divine justice: see the margin. A great sacrifice upon the mountains of Israel — Where this great army was to be destroyed. Ye shall eat the flesh of the mighty, and drink the blood of the princes — Rather, of the chief ones, of the earth, of rams, &c. — By the names of these several animals, all wont to be used in sacrifices, are here signified men of all orders and ranks, as princes, generals, captains, and common soldiers. All of them fatlings of Bashan — All of them in the prime of life and strength, like young fatted beasts. And drink blood till ye be drunken — Or, be satiated. Ye shall be filled at my table — At the table which is, as it were, spread by me. The allegory is continued. “The table of God is the field covered with dead bodies, the place of the slaughter of Magog. It is impossible to conceive how unbelievers could quote this verse to prove that the Jews of old times ate the flesh of horses, and even of men. Voltaire, though cautioned that not the Jews, nor men, but wild beasts and birds, were invited to this feast of slaughter, that is, to the consumption of the slain, yet resisted to the last on his strange accusation.” — Michaelis. And all the heathen shall see my judgments — Shall see the punishments which I have executed on those who despise my name. So the house of Israel shall know that I am the Lord their God — Both by my acts of mercy, in bringing them out of their captivity, and gathering them from their dispersions, and by my judgments executed upon their enemies.

21-24. This awful judgment shall indubitably prove, both to the heathen in the farthest limits of the south (verses 6, 21) and to the Israelites (verse 22), that the former defeats of God’s chosen people were due wholly to their own sin and uncleanness (verses 23, 24; compare verses 12, 15). They shall know Jehovah as the one who is all powerful, who protects the righteous and punishes the wicked.

Verse 23. And the heathen shall know, &c. — The heathen nations shall be made sensible that my people were not carried away by their enemies because I wanted power to save them, but as a just punishment of their sins. Because they trespassed against me — Committed sin with a high hand. Therefore hid I my face from them — Withdrew my favour and protection; and gave them into the hand of their enemies — Who could not have hurt them if they had not first forsaken me their God, and exposed themselves to my displeasure. So fell they all by the sword — My defence being withdrawn, they fell under the sword of the enemy.

21-24. This awful judgment shall indubitably prove, both to the heathen in the farthest limits of the south (verses 6, 21) and to the Israelites (verse 22), that the former defeats of God’s chosen people were due wholly to their own sin and uncleanness (verses 23, 24; compare verses 12, 15). They shall know Jehovah as the one who is all powerful, who protects the righteous and punishes the wicked.

21-24. This awful judgment shall indubitably prove, both to the heathen in the farthest limits of the south (verses 6, 21) and to the Israelites (verse 22), that the former defeats of God’s chosen people were due wholly to their own sin and uncleanness (verses 23, 24; compare verses 12, 15). They shall know Jehovah as the one who is all powerful, who protects the righteous and punishes the wicked.

Verse 25. Now will I bring again the captivity of Jacob] Both they and the heathen shall know that it was for their iniquity that I gave them into the hands of their enemies: and now I will redeem them from those hands in such a way as to prove that I am a merciful God, as well as a just God.

Verses 25, 26. Therefore now will I bring again the captivity of Jacob — See note on Ezekiel 34:13, and 36:24. And have mercy upon the whole house of Israel — On the ten tribes with the two. This bringing back the captive Jews and Israelites, and gathering them from their dispersions, will be an act of mere mercy. By sin, indeed, they deserved to be made captives; but no righteousness of theirs did or could deserve deliverance from captivity. It was not extremity of justice that so punished them, but it will be the riches of mercy that thus pardons and redeems them. After they have borne their shame — The shame and reproach due to their sins; and all their trespasses — That is, the punishment of those trespasses, committed when they dwelt safely in their land, and none made them afraid — When they were in a state of peace, prosperity, and safety, which should have obliged them to love and obedience; but even then they sinned, as if dangers and calamities would never overtake them. Strange ingratitude! to cast off the fear of God, and all regard to his law, when he had set them free from the fear of all enemies.

Ver. 25. Now will I bring again the captivity of Jacob, and collect them under the wings of the Messiah, as was seen in a former vision: chap. 1. 10. They shall also be fully delivered from the long afflictions of the Roman captivity, if the words of their own rabbins may apply here. The prophet also adds, I will have mercy upon the whole house of Israel. St. Paul repeatedly associates here the whole christian world as now brought nigh by the blood of Christ, engrafted on the stock of Abraham, and received into the commonwealth of Israel.

V. 26. Their shame-Reproach for their sins.

Verse 26. After that they have borne their shame] After they shall have borne the punishment due to a line of conduct which is their shame and reproach, viz. idolatry.

Verses 25, 26. Therefore now will I bring again the captivity of Jacob — See note on Ezekiel 34:13, and 36:24. And have mercy upon the whole house of Israel — On the ten tribes with the two. This bringing back the captive Jews and Israelites, and gathering them from their dispersions, will be an act of mere mercy. By sin, indeed, they deserved to be made captives; but no righteousness of theirs did or could deserve deliverance from captivity. It was not extremity of justice that so punished them, but it will be the riches of mercy that thus pardons and redeems them. After they have borne their shame — The shame and reproach due to their sins; and all their trespasses — That is, the punishment of those trespasses, committed when they dwelt safely in their land, and none made them afraid — When they were in a state of peace, prosperity, and safety, which should have obliged them to love and obedience; but even then they sinned, as if dangers and calamities would never overtake them. Strange ingratitude! to cast off the fear of God, and all regard to his law, when he had set them free from the fear of all enemies.

26. After that they have borne their shame — Rather, with R.V., “And they shall bear their shame,” in the rare sense of being ashamed because of their unworthiness of God’s great mercies (Ezekiel 16:54, 61), or, with a very slight change of text, “they shall forget their shame” (Hitzig; compare Isaiah 54:4), which gives a sense peculiarly appropriate here.

Verse 27. When I have—gathered them] Antiochus had before captured many of the Jews, and sold them for slaves; see Daniel 11:33.

Verses 27, 28. When I have brought them again from the people — According to my promises; and gathered them out of their enemies’ lands — Wherever they were scattered; and am sanctified in them — By their patiently accepting punishment, repenting of sin, loathing their former ways, and themselves on account of them, acknowledging me to be holy, just, and good, and dedicating themselves unreservedly to my service; when I am thus sanctified among them, and in the sight of the nations who shall see that the furnace has purified them; then shall they know — On the fullest experience and clearest evidence; that I am the Lord their God — And that I have never ceased to exercise a paternal care over them; and in all my chastisements of them, as well as my benefits conferred on them, have had their good in view: see notes on verse 22, and Ezekiel 34:30. Observe, reader, by the variety of events through which God brings us in the course of his providence, if we look up to him in them all, we shall become better acquainted, both with his divine perfections, and his various designs in all his dispensations toward us.

Ver. 27. When I—am sanctified in them in the sight of many nations. The glory of the millennium, or as St. Peter says, The times of the restitution of all things shall commence, of which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:21. See the General

27-29. When the new Israel shall be brought back from their captivity among the “peoples” (verses 25, 27), filled with the new spirit of shame for their past sins and with a joy in God’s presence which makes them forget their dismal past (verse 26), and “shall dwell securely” in their own land, where none “shall make them afraid” (verse 26, R.V.), and thus Jehovah shall have been sanctified in them (verse 27; 20:41; 36:20, 23, 24) — then shall they know as never before “that I am the Lord their God, in that I caused them to go into captivity… and have gathered them… and will leave none of them,… neither will I hide my face [compare verse 23; Isaiah 54:8]… for I have poured out my spirit.” (Compare Ezekiel 36:25-31; 37:14; Isaiah 59:21; Joel 2:28.) “No historical Church, Jewish or Gentile, has ever yet realized the picture here sketched by Ezekiel.… Will it ever be realized on earth? or must we only look for it in the heavenly city, whose Builder and Maker is God?” — Plumptre. If the conflict (chapter 38) is to be on this earth, as it surely will be, then the victory and the peace which follows must also be looked for here. The promise is to be fulfilled truly, though not literally. (See introduction chaps. 40-48.) It has already received a partial fulfillment (compare Joel 2:28; Acts 2:17); yet the foes of the new Israel, the true children of Abraham (Luke 3:8; John 8:39; Galatians 3:7, 9, 29), are still active, and Gog — the Old Testament “Antichrist” — if indeed he has yet put on his armor, has certainly not yet been left dead upon the field. It must always be borne in mind that it is not a literal conflict described in this chapter between men armed with bows and arrows who shall be killed by bolts of lightning, but a spiritual battle between God’s people and the powers of evil. Like Bunyan’s Pilgrim’s Progress, it depicts figuratively that which is everlastingly true, and what may perhaps be often repeated in different individuals and in different ages.

BOOK 4. CHAPTER 40-48.

The Prophetic Vision of the New Sanctuary and its Orders in Messianic Time.

These nine chapters have always been considered one of the riddles of biblical interpretation. Because of the difficulty in understanding them, and the sharp contrast between these directions of worship and those of the Mosaic law, the Jews were not permitted to read them in public. The earlier chapters, even to Ezekiel’s most severe critics, seem to breathe the fervent life of a high religious ideal and to be enriched with a noble Messianic expectation, while almost every verse glows with simile or metaphor; but these chapters seem to many totally different, referring wholly to the external formularies of worship, being “full of most unimportant and trivial things” which are described in cold, unimaginative, arithmetical phraseology. (See, for example, Max Kamrath, Jahrbucher, 17:585, etc.) But even some of Ezekiel’s critics, such, for example, as Bertholet, see that these closing chapters of the book cannot be a mere unimportant appendix, but must be the crown and climax of the entire work. What then can be their meaning?

1. Are they merely literal architectural directions for building a new temple in Jerusalem, as Kuenen, Wellhausen, and many others assure us? Even then each detail must have conveyed to his hearers some spiritual lesson, as did the details of construction not only in Solomon’s temple, but in all the Babylonian temples with which the captives were familiar. (See Introduction, “VIII. Symbolism.”) But again, if taken literally, these directions would have been “physically impossible and ludicrously unjust” (Farrar). Only the grossest ignorance concerning the topography could have led the prophet to suppose that he was dividing the Holy Land equally among the tribes by simply drawing equally distant lines from east to west across the country, without any reference to quality of land, or the fact that southern Palestine was several times wider than northern Palestine. It was an impossible topography; for, according to the dimensions of the temple “oblation,” this would have reached far beyond the Jordan, though the Jordan is made the border line (Ezekiel 47:18); an impossible temple, which must be upon the summit of the mountain (Ezekiel 40:2), and yet which not only contains an area inconsistent with this, but is to be removed from Mount Moriah and even some distance from Jerusalem itself (Ezekiel 45:1, 6; 48:8, 21); an impossible river, which grows without tributaries and runs up hill, flowing into the Salt Sea, which has no outlet and yet becomes sweetened; impossible trees upon the river bank, whose leaves are for the healing of the nations (Ezekiel 47:12). Further than this, there is no hint that Zerubbabel or Ezra or Nehemiah, or even the Pharisees in the days of Herod — though called the legitimate children of Ezekiel — took any notice whatever of Ezekiel’s directions when they were building their temples, for these edifices greatly differ from Ezekiel’s in many particulars which might easily have been made to conform to the prophet’s plan. This shows pretty clearly that they did not take these prophetic directions literally. (See especially, Farrar, Expositor, vol. 9.) It is noticeable also that the builders never complain because they are not able to follow the “program” or “model” which Ezekiel is supposed to have given them. It was not because of lack of funds, as Bertholet suggests, that they failed to do this; for in many directions — such as the division of the land, etc. — funds were not necessary. We must conclude, therefore, with Terry, that “Ezekiel’s temple is no more explicable as a model of real architecture than are his cherubim and wheels possible in mechanics” (Biblical Apocalyptics).

2. But can we not say with Delitzsch and Gautier that these prophecies respecting a future temple in Jerusalem would have been fulfilled literally if the Jews had fulfilled literally the stated conditions? (Ezekiel 43:10, 11.) This at best must remain only a possibility. As we have seen, it would have required miracle after miracle to make the land of Canaan ready for such a literal temple. God could have done it, but such has never been the divine method. Neither Ezra nor Nehemiah, nor any other of Ezekiel’s successors, seems ever to have supposed that it was the nation’s sin which caused the later temple to resemble Solomon’s more than Ezekiel’s. It is not probable.

3. The supposition that the temple is yet to be literally erected in Jerusalem, that the altar is to be set up in it and beast sacrifices are there to take the place of the One Sacrifice which was offered once for all to take away the sins of many — as many Jewish interpreters who still expect the coming of the Messiah have taught — is wholly contrary to the spirit of the new covenant and the direct teaching of the Holy Scriptures. (See, for example, Galatians 3, 4; Hebrews 8-10.)

The prophet himself never mentions building materials or building specifications (as Exodus 25:9, 40). He always speaks as if the temple were completed, a building not made with hands, and even declares in so many words its spiritual symbolic meaning (Ezekiel 43:10, 11).

4. The position of Havernick and Kliefoth, that these chapters describe allegorically the Christian Church, is less objectionable than the above, but is not sustained by sufficient evidence and is contrary to prophetic analogy. If this theory were true, every Jew previous to the coming of Christ must have misunderstood the book and almost all Christian teachers do now misunderstand it. This is not to be believed.

The prophet was not so poor a teacher as that would imply — as is proved by his earlier chapters. We may not understand his meaning fully at all times, but there need be no doubt that he spoke so that his contemporaries could understand him.

5. The best view seems to be that this was a real bona fide vision, which perhaps the prophet did not fully comprehend any more than he did that of the heavenly chariot (see chap. 10, notes and Appendix); but which contained nevertheless plain spiritual lessons for his companions in captivity. (See Ezekiel 43:10, 11.) Even Cornill admits that these chapters are “full of the deepest symbolism, and to give them a literal meaning would not be doing justice to the prophet.” It will not do, however, to call this vision, which is the crown of the book, an ignorant, mistaken prophecy of a hoped-for building which was never erected (compare Renan, History of Israel, 3:333-340), nor, on the other hand, was it a mere “dream” in which the numbers were written down “by chance” and everything is without meaning — a mere “trifling with the impossible.” Not so do the prophets write.

This was a vision of spiritual realities pictorially represented by a temple and its surroundings, which expressed under well-known symbols certain fundamental and eternal ideas with regard to the true worship of God. The returning exiles no doubt expressed these ideas in their new temple in the way best suited to their circumstances — never seeking for literal conformity — while, as Renan says, the picture of the celestial Jerusalem which has consoled the world for eighteen hundred years is only a slightly modified copy of the Jerusalem of Ezekiel. Both Nehemiah and St. John seem to have considered this description of the temple as ideal and symbolic, like that of the chariot of Jehovah and the cherubim (chaps. 1 and 10). If we understood the language of symbolism as well as did the hearers of Ezekiel we would better understand the local coloring of this priestly parable (Ezekiel 43:10-12; 44:5, and Introduction, “VIII. Symbolism”). Undoubtedly the primary intent of this vision was to give comfort to the captives by pointing out to them their certain and glorious restoration to the Holy Land, but, as in many other prophecies, the seer’s eye looked beyond the immediate picture to the final consummation of Jehovah’s kingdom. (See closing note Ezekiel 39:27-29, and compare our Lord’s description of the destruction of Jerusalem, Matthew 24.) The Holy Spirit, the inspirer of prophetic visions here as elsewhere, caused Ezekiel to speak better than he knew (1 Peter 1:11). But many teachings were plain, both to him and to all of his companions. Already he had pictured the destruction of the old Israel (1-24) and the overthrow of the enemies of Jehovah’s kingdom (25-23), and had foretold the day when a new Israel should be born — having a new heart of perfect loyalty to Jehovah — who should be established in their old land, the sanctuary of the Lord being in the midst (36; 37:26, 27), and they therefore made safe from all future combinations of hostile powers (37-39). The present section pictures this new Israel, forgiven of sin and re-established in Canaan, worshiping God after a somewhat new order in a blessed condition of holiness and felicity. The land is once more “holy.” In the midst of a holy square — a symbol of perfection and righteousness well understood — is the holy temple in which “Holiness to the Lord” is stamped on every dimension and every ceremonial. The chariot of Jehovah, which had left the city because of its sins (Ezekiel 11:22), once more enters it from the east (the direction of Babylon), and henceforth this divine gateway may be locked, for Jehovah will nevermore leave his people, while out from beneath the holy chariot goes forth a stream of life for the entire land, which grows stronger and more powerful as it proceeds, and which not even the salt waters of the Dead Sea can resist. (Compare Joel 3:18; Zechariah 13:1.) The secret of this regenerate land and happy people is seen in the new name given to this new Jerusalem: Jehovah-shammah: “The Lord is there” (Ezekiel 48:35). To the companions of Ezekiel, to whom this kind of language had been familiar from childhood, every detail must have been filled with interest and in every difference between this and the ancient ritual they must have sought some spiritual and significant lesson. (Compare Appendix to chap. 10.) We cannot now always discover those lessons, and in the following pages we will only seek to point out those which seem most prominent.

Verse 28. And have left none of then any more there.] All that chose had liberty to return; but many remained behind. This promise may therefore refer to a greater restoration, when not a Jew shall be left behind. This, the next verse intimates, will be in the Gospel dispensation.

Verses 27, 28. When I have brought them again from the people — According to my promises; and gathered them out of their enemies’ lands — Wherever they were scattered; and am sanctified in them — By their patiently accepting punishment, repenting of sin, loathing their former ways, and themselves on account of them, acknowledging me to be holy, just, and good, and dedicating themselves unreservedly to my service; when I am thus sanctified among them, and in the sight of the nations who shall see that the furnace has purified them; then shall they know — On the fullest experience and clearest evidence; that I am the Lord their God — And that I have never ceased to exercise a paternal care over them; and in all my chastisements of them, as well as my benefits conferred on them, have had their good in view: see notes on verse 22, and Ezekiel 34:30. Observe, reader, by the variety of events through which God brings us in the course of his providence, if we look up to him in them all, we shall become better acquainted, both with his divine perfections, and his various designs in all his dispensations toward us.

27-29. When the new Israel shall be brought back from their captivity among the “peoples” (verses 25, 27), filled with the new spirit of shame for their past sins and with a joy in God’s presence which makes them forget their dismal past (verse 26), and “shall dwell securely” in their own land, where none “shall make them afraid” (verse 26, R.V.), and thus Jehovah shall have been sanctified in them (verse 27; 20:41; 36:20, 23, 24) — then shall they know as never before “that I am the Lord their God, in that I caused them to go into captivity… and have gathered them… and will leave none of them,… neither will I hide my face [compare verse 23; Isaiah 54:8]… for I have poured out my spirit.” (Compare Ezekiel 36:25-31; 37:14; Isaiah 59:21; Joel 2:28.) “No historical Church, Jewish or Gentile, has ever yet realized the picture here sketched by Ezekiel.… Will it ever be realized on earth? or must we only look for it in the heavenly city, whose Builder and Maker is God?” — Plumptre. If the conflict (chapter 38) is to be on this earth, as it surely will be, then the victory and the peace which follows must also be looked for here. The promise is to be fulfilled truly, though not literally. (See introduction chaps. 40-48.) It has already received a partial fulfillment (compare Joel 2:28; Acts 2:17); yet the foes of the new Israel, the true children of Abraham (Luke 3:8; John 8:39; Galatians 3:7, 9, 29), are still active, and Gog — the Old Testament “Antichrist” — if indeed he has yet put on his armor, has certainly not yet been left dead upon the field. It must always be borne in mind that it is not a literal conflict described in this chapter between men armed with bows and arrows who shall be killed by bolts of lightning, but a spiritual battle between God’s people and the powers of evil. Like Bunyan’s Pilgrim’s Progress, it depicts figuratively that which is everlastingly true, and what may perhaps be often repeated in different individuals and in different ages.

BOOK 4. CHAPTER 40-48.

The Prophetic Vision of the New Sanctuary and its Orders in Messianic Time.

These nine chapters have always been considered one of the riddles of biblical interpretation. Because of the difficulty in understanding them, and the sharp contrast between these directions of worship and those of the Mosaic law, the Jews were not permitted to read them in public. The earlier chapters, even to Ezekiel’s most severe critics, seem to breathe the fervent life of a high religious ideal and to be enriched with a noble Messianic expectation, while almost every verse glows with simile or metaphor; but these chapters seem to many totally different, referring wholly to the external formularies of worship, being “full of most unimportant and trivial things” which are described in cold, unimaginative, arithmetical phraseology. (See, for example, Max Kamrath, Jahrbucher, 17:585, etc.) But even some of Ezekiel’s critics, such, for example, as Bertholet, see that these closing chapters of the book cannot be a mere unimportant appendix, but must be the crown and climax of the entire work. What then can be their meaning?

1. Are they merely literal architectural directions for building a new temple in Jerusalem, as Kuenen, Wellhausen, and many others assure us? Even then each detail must have conveyed to his hearers some spiritual lesson, as did the details of construction not only in Solomon’s temple, but in all the Babylonian temples with which the captives were familiar. (See Introduction, “VIII. Symbolism.”) But again, if taken literally, these directions would have been “physically impossible and ludicrously unjust” (Farrar). Only the grossest ignorance concerning the topography could have led the prophet to suppose that he was dividing the Holy Land equally among the tribes by simply drawing equally distant lines from east to west across the country, without any reference to quality of land, or the fact that southern Palestine was several times wider than northern Palestine. It was an impossible topography; for, according to the dimensions of the temple “oblation,” this would have reached far beyond the Jordan, though the Jordan is made the border line (Ezekiel 47:18); an impossible temple, which must be upon the summit of the mountain (Ezekiel 40:2), and yet which not only contains an area inconsistent with this, but is to be removed from Mount Moriah and even some distance from Jerusalem itself (Ezekiel 45:1, 6; 48:8, 21); an impossible river, which grows without tributaries and runs up hill, flowing into the Salt Sea, which has no outlet and yet becomes sweetened; impossible trees upon the river bank, whose leaves are for the healing of the nations (Ezekiel 47:12). Further than this, there is no hint that Zerubbabel or Ezra or Nehemiah, or even the Pharisees in the days of Herod — though called the legitimate children of Ezekiel — took any notice whatever of Ezekiel’s directions when they were building their temples, for these edifices greatly differ from Ezekiel’s in many particulars which might easily have been made to conform to the prophet’s plan. This shows pretty clearly that they did not take these prophetic directions literally. (See especially, Farrar, Expositor, vol. 9.) It is noticeable also that the builders never complain because they are not able to follow the “program” or “model” which Ezekiel is supposed to have given them. It was not because of lack of funds, as Bertholet suggests, that they failed to do this; for in many directions — such as the division of the land, etc. — funds were not necessary. We must conclude, therefore, with Terry, that “Ezekiel’s temple is no more explicable as a model of real architecture than are his cherubim and wheels possible in mechanics” (Biblical Apocalyptics).

2. But can we not say with Delitzsch and Gautier that these prophecies respecting a future temple in Jerusalem would have been fulfilled literally if the Jews had fulfilled literally the stated conditions? (Ezekiel 43:10, 11.) This at best must remain only a possibility. As we have seen, it would have required miracle after miracle to make the land of Canaan ready for such a literal temple. God could have done it, but such has never been the divine method. Neither Ezra nor Nehemiah, nor any other of Ezekiel’s successors, seems ever to have supposed that it was the nation’s sin which caused the later temple to resemble Solomon’s more than Ezekiel’s. It is not probable.

3. The supposition that the temple is yet to be literally erected in Jerusalem, that the altar is to be set up in it and beast sacrifices are there to take the place of the One Sacrifice which was offered once for all to take away the sins of many — as many Jewish interpreters who still expect the coming of the Messiah have taught — is wholly contrary to the spirit of the new covenant and the direct teaching of the Holy Scriptures. (See, for example, Galatians 3, 4; Hebrews 8-10.)

The prophet himself never mentions building materials or building specifications (as Exodus 25:9, 40). He always speaks as if the temple were completed, a building not made with hands, and even declares in so many words its spiritual symbolic meaning (Ezekiel 43:10, 11).

4. The position of Havernick and Kliefoth, that these chapters describe allegorically the Christian Church, is less objectionable than the above, but is not sustained by sufficient evidence and is contrary to prophetic analogy. If this theory were true, every Jew previous to the coming of Christ must have misunderstood the book and almost all Christian teachers do now misunderstand it. This is not to be believed.

The prophet was not so poor a teacher as that would imply — as is proved by his earlier chapters. We may not understand his meaning fully at all times, but there need be no doubt that he spoke so that his contemporaries could understand him.

5. The best view seems to be that this was a real bona fide vision, which perhaps the prophet did not fully comprehend any more than he did that of the heavenly chariot (see chap. 10, notes and Appendix); but which contained nevertheless plain spiritual lessons for his companions in captivity. (See Ezekiel 43:10, 11.) Even Cornill admits that these chapters are “full of the deepest symbolism, and to give them a literal meaning would not be doing justice to the prophet.” It will not do, however, to call this vision, which is the crown of the book, an ignorant, mistaken prophecy of a hoped-for building which was never erected (compare Renan, History of Israel, 3:333-340), nor, on the other hand, was it a mere “dream” in which the numbers were written down “by chance” and everything is without meaning — a mere “trifling with the impossible.” Not so do the prophets write.

This was a vision of spiritual realities pictorially represented by a temple and its surroundings, which expressed under well-known symbols certain fundamental and eternal ideas with regard to the true worship of God. The returning exiles no doubt expressed these ideas in their new temple in the way best suited to their circumstances — never seeking for literal conformity — while, as Renan says, the picture of the celestial Jerusalem which has consoled the world for eighteen hundred years is only a slightly modified copy of the Jerusalem of Ezekiel. Both Nehemiah and St. John seem to have considered this description of the temple as ideal and symbolic, like that of the chariot of Jehovah and the cherubim (chaps. 1 and 10). If we understood the language of symbolism as well as did the hearers of Ezekiel we would better understand the local coloring of this priestly parable (Ezekiel 43:10-12; 44:5, and Introduction, “VIII. Symbolism”). Undoubtedly the primary intent of this vision was to give comfort to the captives by pointing out to them their certain and glorious restoration to the Holy Land, but, as in many other prophecies, the seer’s eye looked beyond the immediate picture to the final consummation of Jehovah’s kingdom. (See closing note Ezekiel 39:27-29, and compare our Lord’s description of the destruction of Jerusalem, Matthew 24.) The Holy Spirit, the inspirer of prophetic visions here as elsewhere, caused Ezekiel to speak better than he knew (1 Peter 1:11). But many teachings were plain, both to him and to all of his companions. Already he had pictured the destruction of the old Israel (1-24) and the overthrow of the enemies of Jehovah’s kingdom (25-23), and had foretold the day when a new Israel should be born — having a new heart of perfect loyalty to Jehovah — who should be established in their old land, the sanctuary of the Lord being in the midst (36; 37:26, 27), and they therefore made safe from all future combinations of hostile powers (37-39). The present section pictures this new Israel, forgiven of sin and re-established in Canaan, worshiping God after a somewhat new order in a blessed condition of holiness and felicity. The land is once more “holy.” In the midst of a holy square — a symbol of perfection and righteousness well understood — is the holy temple in which “Holiness to the Lord” is stamped on every dimension and every ceremonial. The chariot of Jehovah, which had left the city because of its sins (Ezekiel 11:22), once more enters it from the east (the direction of Babylon), and henceforth this divine gateway may be locked, for Jehovah will nevermore leave his people, while out from beneath the holy chariot goes forth a stream of life for the entire land, which grows stronger and more powerful as it proceeds, and which not even the salt waters of the Dead Sea can resist. (Compare Joel 3:18; Zechariah 13:1.) The secret of this regenerate land and happy people is seen in the new name given to this new Jerusalem: Jehovah-shammah: “The Lord is there” (Ezekiel 48:35). To the companions of Ezekiel, to whom this kind of language had been familiar from childhood, every detail must have been filled with interest and in every difference between this and the ancient ritual they must have sought some spiritual and significant lesson. (Compare Appendix to chap. 10.) We cannot now always discover those lessons, and in the following pages we will only seek to point out those which seem most prominent.

Verse 29. For I have poured out my Spirit] That is, I will pour out my Spirit; see the notes on Ezekiel 36:25-29, where this subject is largely considered. This Spirit is to enlighten, quicken, purify, and cleanse their hearts; so that, being completely changed, they shall become God’s people, and be a praise in the earth. Now, they are a proverb of reproach; then, they shall be eminently distinguished.

A NEW PLAN OF THE TEMPLE AT JERUSALEM

For an explanation of this plan, and of the accompanying map of the division of the Land of Canaan, see at the end of “Ezekiel 48:35”. [Drawing of the Plan of the Temple]

Drawing of Divison of the Land of Canaan]

EZEKIEL

Verse 29. Neither will I hide my face any more from them — I will never again withdraw my favour or protection from them, or turn from them in displeasure. For I have poured out — In abundant mercy; my Spirit upon the house of Israel — Which, as a Spirit of truth, shall enlighten their minds, and make them wise unto salvation; as a Spirit of grace, shall regenerate and create them anew; as a Spirit of power, shall strengthen them for every duty, and enable them to withstand and conquer every temptation; as a Spirit of holiness, shall cleanse them from sin, sanctify their souls, and stamp them with mine image; and, as a Spirit of adoption and consolation, shall inspire them with confidence and hope, and render every branch of obedience, and every exercise of piety and virtue, sweet and delightful to them. It appears by this promise, that there will be a new and plentiful effusion of God’s Spirit on the Jews and Israelites in the latter days, in order to their conversion, their establishment in grace, and their restoration to their own land: see Isaiah 59:20, 21, a passage applied by St. Paul to this very purpose, Romans 11:26, 27. Compare likewise Zechariah 12:10, and Ezekiel 11:19, and 36:27, of this prophecy. PRELIMINARY OBSERVATIONS ON

CHAPTERS 40.-48.

WE are now entering upon a portion of the Holy Scriptures which is justly looked upon to be one of the most, difficult in all the book of God. The Jews will not allow any to read it till they are thirty years of age, and they tell those who do read it, that though they cannot understand every thing in it, yet when Elias comes he will explain it. Many commentators, both ancient and modern, have acknowledged themselves to be at a loss how to interpret it. But because it is hard to be understood, we must not therefore throw it aside as useless, but must humbly search into its meaning, and advance as far as we can in the knowledge thereof; and when we despair of finding satisfaction in every difficulty we meet with, we must bless God that our salvation does not depend upon it, but that things necessary are sufficiently plain; and we must wait till God shall reveal even this unto us. These chapters are the more to be regarded because the two last chapters of the Revelation seem to have a plain allusion to them, as Revelation 20. has to the foregoing prophecy of Gog and Magog.

The contents of this prophecy are as follows: In this and the two following chapters we have the vision of a glorious temple. In chap. 43. God is represented as taking possession of it. In chap. 44. orders are given concerning the priests that are to minister in this temple. Chap. 45. directs concerning the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both with respect to his government of the people, and his worship of God. Chap. 46. contains further instructions for him and the people. And after the vision of the holy waters, we have the borders of the holy land, the portions assigned to the tribes, and the dimensions and gates of the holy city, in chap. 47. 48. Some suppose that the following description of the temple was intended to show how glorious Solomon’s temple had been, during the flourishing state of the Jewish Church, in order that the captives might see what they had lost by sin, and might be the more humbled. Others consider it as intended for a model according to which the new colonists were to erect a temple on their return to their own land; observing, at the same time, the customs and usages which Ezekiel here orders, and dividing the country as he directs. Perhaps the general scope of the vision might be two-fold: 1st,

27-29. When the new Israel shall be brought back from their captivity among the “peoples” (verses 25, 27), filled with the new spirit of shame for their past sins and with a joy in God’s presence which makes them forget their dismal past (verse 26), and “shall dwell securely” in their own land, where none “shall make them afraid” (verse 26, R.V.), and thus Jehovah shall have been sanctified in them (verse 27; 20:41; 36:20, 23, 24) — then shall they know as never before “that I am the Lord their God, in that I caused them to go into captivity… and have gathered them… and will leave none of them,… neither will I hide my face [compare verse 23; Isaiah 54:8]… for I have poured out my spirit.” (Compare Ezekiel 36:25-31; 37:14; Isaiah 59:21; Joel 2:28.) “No historical Church, Jewish or Gentile, has ever yet realized the picture here sketched by Ezekiel.… Will it ever be realized on earth? or must we only look for it in the heavenly city, whose Builder and Maker is God?” — Plumptre. If the conflict (chapter 38) is to be on this earth, as it surely will be, then the victory and the peace which follows must also be looked for here. The promise is to be fulfilled truly, though not literally. (See introduction chaps. 40-48.) It has already received a partial fulfillment (compare Joel 2:28; Acts 2:17); yet the foes of the new Israel, the true children of Abraham (Luke 3:8; John 8:39; Galatians 3:7, 9, 29), are still active, and Gog — the Old Testament “Antichrist” — if indeed he has yet put on his armor, has certainly not yet been left dead upon the field. It must always be borne in mind that it is not a literal conflict described in this chapter between men armed with bows and arrows who shall be killed by bolts of lightning, but a spiritual battle between God’s people and the powers of evil. Like Bunyan’s Pilgrim’s Progress, it depicts figuratively that which is everlastingly true, and what may perhaps be often repeated in different individuals and in different ages.

BOOK 4. CHAPTER 40-48.

The Prophetic Vision of the New Sanctuary and its Orders in Messianic Time.

These nine chapters have always been considered one of the riddles of biblical interpretation. Because of the difficulty in understanding them, and the sharp contrast between these directions of worship and those of the Mosaic law, the Jews were not permitted to read them in public. The earlier chapters, even to Ezekiel’s most severe critics, seem to breathe the fervent life of a high religious ideal and to be enriched with a noble Messianic expectation, while almost every verse glows with simile or metaphor; but these chapters seem to many totally different, referring wholly to the external formularies of worship, being “full of most unimportant and trivial things” which are described in cold, unimaginative, arithmetical phraseology. (See, for example, Max Kamrath, Jahrbucher, 17:585, etc.) But even some of Ezekiel’s critics, such, for example, as Bertholet, see that these closing chapters of the book cannot be a mere unimportant appendix, but must be the crown and climax of the entire work. What then can be their meaning?

1. Are they merely literal architectural directions for building a new temple in Jerusalem, as Kuenen, Wellhausen, and many others assure us? Even then each detail must have conveyed to his hearers some spiritual lesson, as did the details of construction not only in Solomon’s temple, but in all the Babylonian temples with which the captives were familiar. (See Introduction, “VIII. Symbolism.”) But again, if taken literally, these directions would have been “physically impossible and ludicrously unjust” (Farrar). Only the grossest ignorance concerning the topography could have led the prophet to suppose that he was dividing the Holy Land equally among the tribes by simply drawing equally distant lines from east to west across the country, without any reference to quality of land, or the fact that southern Palestine was several times wider than northern Palestine. It was an impossible topography; for, according to the dimensions of the temple “oblation,” this would have reached far beyond the Jordan, though the Jordan is made the border line (Ezekiel 47:18); an impossible temple, which must be upon the summit of the mountain (Ezekiel 40:2), and yet which not only contains an area inconsistent with this, but is to be removed from Mount Moriah and even some distance from Jerusalem itself (Ezekiel 45:1, 6; 48:8, 21); an impossible river, which grows without tributaries and runs up hill, flowing into the Salt Sea, which has no outlet and yet becomes sweetened; impossible trees upon the river bank, whose leaves are for the healing of the nations (Ezekiel 47:12). Further than this, there is no hint that Zerubbabel or Ezra or Nehemiah, or even the Pharisees in the days of Herod — though called the legitimate children of Ezekiel — took any notice whatever of Ezekiel’s directions when they were building their temples, for these edifices greatly differ from Ezekiel’s in many particulars which might easily have been made to conform to the prophet’s plan. This shows pretty clearly that they did not take these prophetic directions literally. (See especially, Farrar, Expositor, vol. 9.) It is noticeable also that the builders never complain because they are not able to follow the “program” or “model” which Ezekiel is supposed to have given them. It was not because of lack of funds, as Bertholet suggests, that they failed to do this; for in many directions — such as the division of the land, etc. — funds were not necessary. We must conclude, therefore, with Terry, that “Ezekiel’s temple is no more explicable as a model of real architecture than are his cherubim and wheels possible in mechanics” (Biblical Apocalyptics).

2. But can we not say with Delitzsch and Gautier that these prophecies respecting a future temple in Jerusalem would have been fulfilled literally if the Jews had fulfilled literally the stated conditions? (Ezekiel 43:10, 11.) This at best must remain only a possibility. As we have seen, it would have required miracle after miracle to make the land of Canaan ready for such a literal temple. God could have done it, but such has never been the divine method. Neither Ezra nor Nehemiah, nor any other of Ezekiel’s successors, seems ever to have supposed that it was the nation’s sin which caused the later temple to resemble Solomon’s more than Ezekiel’s. It is not probable.

3. The supposition that the temple is yet to be literally erected in Jerusalem, that the altar is to be set up in it and beast sacrifices are there to take the place of the One Sacrifice which was offered once for all to take away the sins of many — as many Jewish interpreters who still expect the coming of the Messiah have taught — is wholly contrary to the spirit of the new covenant and the direct teaching of the Holy Scriptures. (See, for example, Galatians 3, 4; Hebrews 8-10.)

The prophet himself never mentions building materials or building specifications (as Exodus 25:9, 40). He always speaks as if the temple were completed, a building not made with hands, and even declares in so many words its spiritual symbolic meaning (Ezekiel 43:10, 11).

4. The position of Havernick and Kliefoth, that these chapters describe allegorically the Christian Church, is less objectionable than the above, but is not sustained by sufficient evidence and is contrary to prophetic analogy. If this theory were true, every Jew previous to the coming of Christ must have misunderstood the book and almost all Christian teachers do now misunderstand it. This is not to be believed.

The prophet was not so poor a teacher as that would imply — as is proved by his earlier chapters. We may not understand his meaning fully at all times, but there need be no doubt that he spoke so that his contemporaries could understand him.

5. The best view seems to be that this was a real bona fide vision, which perhaps the prophet did not fully comprehend any more than he did that of the heavenly chariot (see chap. 10, notes and Appendix); but which contained nevertheless plain spiritual lessons for his companions in captivity. (See Ezekiel 43:10, 11.) Even Cornill admits that these chapters are “full of the deepest symbolism, and to give them a literal meaning would not be doing justice to the prophet.” It will not do, however, to call this vision, which is the crown of the book, an ignorant, mistaken prophecy of a hoped-for building which was never erected (compare Renan, History of Israel, 3:333-340), nor, on the other hand, was it a mere “dream” in which the numbers were written down “by chance” and everything is without meaning — a mere “trifling with the impossible.” Not so do the prophets write.

This was a vision of spiritual realities pictorially represented by a temple and its surroundings, which expressed under well-known symbols certain fundamental and eternal ideas with regard to the true worship of God. The returning exiles no doubt expressed these ideas in their new temple in the way best suited to their circumstances — never seeking for literal conformity — while, as Renan says, the picture of the celestial Jerusalem which has consoled the world for eighteen hundred years is only a slightly modified copy of the Jerusalem of Ezekiel. Both Nehemiah and St. John seem to have considered this description of the temple as ideal and symbolic, like that of the chariot of Jehovah and the cherubim (chaps. 1 and 10). If we understood the language of symbolism as well as did the hearers of Ezekiel we would better understand the local coloring of this priestly parable (Ezekiel 43:10-12; 44:5, and Introduction, “VIII. Symbolism”). Undoubtedly the primary intent of this vision was to give comfort to the captives by pointing out to them their certain and glorious restoration to the Holy Land, but, as in many other prophecies, the seer’s eye looked beyond the immediate picture to the final consummation of Jehovah’s kingdom. (See closing note Ezekiel 39:27-29, and compare our Lord’s description of the destruction of Jerusalem, Matthew 24.) The Holy Spirit, the inspirer of prophetic visions here as elsewhere, caused Ezekiel to speak better than he knew (1 Peter 1:11). But many teachings were plain, both to him and to all of his companions. Already he had pictured the destruction of the old Israel (1-24) and the overthrow of the enemies of Jehovah’s kingdom (25-23), and had foretold the day when a new Israel should be born — having a new heart of perfect loyalty to Jehovah — who should be established in their old land, the sanctuary of the Lord being in the midst (36; 37:26, 27), and they therefore made safe from all future combinations of hostile powers (37-39). The present section pictures this new Israel, forgiven of sin and re-established in Canaan, worshiping God after a somewhat new order in a blessed condition of holiness and felicity. The land is once more “holy.” In the midst of a holy square — a symbol of perfection and righteousness well understood — is the holy temple in which “Holiness to the Lord” is stamped on every dimension and every ceremonial. The chariot of Jehovah, which had left the city because of its sins (Ezekiel 11:22), once more enters it from the east (the direction of Babylon), and henceforth this divine gateway may be locked, for Jehovah will nevermore leave his people, while out from beneath the holy chariot goes forth a stream of life for the entire land, which grows stronger and more powerful as it proceeds, and which not even the salt waters of the Dead Sea can resist. (Compare Joel 3:18; Zechariah 13:1.) The secret of this regenerate land and happy people is seen in the new name given to this new Jerusalem: Jehovah-shammah: “The Lord is there” (Ezekiel 48:35). To the companions of Ezekiel, to whom this kind of language had been familiar from childhood, every detail must have been filled with interest and in every difference between this and the ancient ritual they must have sought some spiritual and significant lesson. (Compare Appendix to chap. 10.) We cannot now always discover those lessons, and in the following pages we will only seek to point out those which seem most prominent.