Bible Commentary (1871–1879 Edition) (continued)
God'f Judgments upon Jerusalem. EZEKIEL XXXIV. Reproof 0/ the False Shejiheras.
" Idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's afl'ection from the Creator to the creature (Matthew 13.22; Ephesians 5.5, and a half after the capture of the city (Jeremiah 39. 2; 52, o. 6', ill the eleventh year and fourth mouth. The one who (scaped (us foretold, eh. 24. 26) may have been so long on
1 Timothy 6. 10). 33. very lovely song— /a., a "song of loves:" a lover's song. They praise thy eloquence, but care not for the subject of it as a real and persona! thing; the road through fear of entering the enemy's country
I Henuek-SON]; or, the singular is used for the plural in a cio Uective sense, "the escaped remnant." Cf. similar
Just as many do in the modern Church. [Jekome.J play well on an Instrument—Hebrew singers accompanied the "voice" with the harp. 33. when this ecmeth to pass—when my predictions are verified. 1», it will come—rather, " lo it is come " (see i. 22). know—exijerimeutally, and to their cost.
phrases, "the escaped of Moab," Isaiah 15.9; "He that escnpeth of them," Amos 9. 1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the r<umber of the escaped remnant was complete : the removal of'such a large number would easily have occupied seventeen or eighteen months. 33. In the e-vcnlng —(see jVo/e, v. 2.) Thus the capture of Jerusalem was Known to Ezekiel by revelation, before the messenger came, my moutb . . . no more dumb viz., to my countrymen ; as foretold (ch 24. 27), He spake (v. 2-20) in the evening before the tidings came. 34. tliey that Inhabit
CHAPTER XXXIV.
Ver. 1-31. Reproof of the False Shepiierd!3 ; Promise OF THE True and Good Shepuekd. Having in ch.
33. laid down repentance as the necessary preliminary to happier times for the people, he now promises tlie removal of the false shepherds as preparatory to the raising up of the Good Shepherd. 3. Jeremiah 23. 1, and Zechariah 11. 17, similarly make the removal of the false shepherds tlie preliiuinury to tlie interposition of Messiah the Good Sliepherd in belialf of His people Israel. The " siiepherds " are not prophets or priests, but rulers who sought in their government their own seltisli ends, not the good of the people ruled. The term was appropriate, as David the first king, and the type of the true Diivid {v. 'Zi, 24), was taken from being a shepherd (2 Samuel 5. 3; Psalm
. wastes of . . . Israel—marking the blindness of the fraction of Jews under Gedaliah who, thougli dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance. Abraham was one . . . bnt wc are many—If God gave the land for an inheritance to Abraham, who was but 07ie (Isaiah 51.
2), mucli more it is given to us, who, thougli reduced, are still many. If he, with 318 servants, was able to defend himself amidst so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity. Inherited the land—not actually possessed it (Acts 7. 5), but had the right of dwelling and pasturing his tlocks in it. [Grotius.] The Jews boasted similarly of their Abrahamic descent in Matthew 3. 9 ; John 8. 30. 35. ttatwith the blood—in opposition to the law (Leviticus
78. 70, 71), and the office, like that of a shepherd for his flock, is to guard and provide for his people. The clioice of a iAcp/tej-d for the first king was tlierelore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind tiiem of tlieir spiritual office of catching men (cf. Isaiah 44. :;8; Jeremiah 2.
19. 2fi ; cf. Genesis 9. 4). They did so as an idolatrous rite. 30. Ye stand upon your gword—Your dependence is, not on riifhtand equity, but on force and arms, every one—scarcely any one refrains from adultery. 37. shall
8; 3. 15; 10. 21; 23. 1, 2). 3. fat—or, by dillcrtiitly pointing tlie //e6?-ew, " milk." [LXX.] Thus tlie repetition "fat and " fed " is avoided : also the eating of " fat " would not probably be put before the "killing "of the sheep. The eating of slieep or goats' milk as food (Deuterouomy 32.
fall l>y the sword—the very object of their confldence eiicfulii be the instrument of their destruction. Thinking to " stand " by it, by it they shall " fall." Just retribution ! Some fell l>y the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jeremiah
14 ; Proverbs 27. 27) was unobjectionable, had not these shepherds milked them too often, and tliat without duly "feeding" them. [Bochart.J (Isaiah 56. H). The rulers levied exorbitant tributes, kill . . . fed—kill the ricii by false accusation so as to get possession of tht ir property, feed not . . . flock—take no care of tlie people (John 10.
40. 44). caves—(Judges 6. 2; 1 Samuel 13.6.) In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the vallej's beneath perpendicularly (JosEPHtJS, Jew. War, 1. IG. 4). .38. most desolate— (Jeremiah 4.27; 12.11.) none . . . pass through—from fear of wild beasts and pestilence. [Grotiu.s.J 30. Not only the remnant in Judea, but those at tlie Chebar, though less flagrantly, betrayed the same unbelieving spirit, talking against thee—though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly/ spirit, his peculiarities of manner and his enigmatical style (ch. 20.49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; l>u! God's word speaks of things as they really are, not as they appear, by the walls—in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation. In the doors— privately, what is the word—their motive was curiosity, Beeking pastime and gratification of the ear (2 Timothy 4.
12). 4. The'diseased—rather, those loeafc from the eltiicla of " disease," as "strengthened" (i.e., with due nourishment) requires. [Gbotius.] broken— i. e., fractures from wounds inflicted by the wolf, brouglit again . . . driven away—(Exodus 23. 4.) Those " driven away " by tlieeuemy into foreign lands through God's judgments are meant (Jeremiah 23. 3). A spiritual reformation of the stale by the rulers would have turned away God's wrath, and "brought again " the exiles. The rulers are censured as chiefiy guilty (though the people, too, were guilty}, because they, who ought to have been foremost in cliecking the evil, promoted it. neither . . . gouglit . . . lost—contrast the Good Shepherd's love (Luke 15. 4). with force. . . ruled —(Exodus 1. 13, 14.) With an Egyptian bondage. The very thing forbidden by the law they did (Leviticus 25. 43 ; cf. 1 Peter 5. 3). 5. scattered, because . . . no sliepherd—i. e., none worthy of the name, though there were some called shepherds (1 Kings 22. 17; Mattliew 9. 36), Cf. Matthew 26. 31, where the sheep were scattered on the true Shepherd being smitten. God calls them "my sheep;" for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves." meat to all . . . beasts— they became a prey to the Syrians, Ammon, Moab, and Assyria. 6. every high hill—the scene of their idolatries sanctioned by the rulers, search . . . seek—rather, seek . . . search. Tlie former Is the part of the superior rulers lo inquire after : to search out is the duty of the subordinate rulers. [Junius.] 10. 1 will require my flock—(Hebrews 13. 17), rather, "7 require," Ac, for God already had begun to do so, punishing Zedekiah and the other princes severely (Jeremiah 52. 10). I
8); not reformation of the heart. Cf. Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jeremiah 42.43). 31. as the people cometli—I.e., in crowds, as disciples flock to their teacher, sit before tliee—on lower seats at thy feet, according to the Jewi.sh custom of pupils (Deuteronomy as. 3; 2 Kings 4. 88; Luke 10. .39; Acts 22.3). as my people—though they are not. hear . . . not do—(Matthew 13. 20, 21 ; James 1. 23, 24). they show much love— make loves, i. e., act the part of lovers. Profess love to the Lord (JIattliew7.
21). Gesenius translates, according to Arabic idiom, "They do the delights of God," i. e., all that is agreeable to God. Vulgate translates, "They turn thy words into a •ongof t heir mouths." heart goeth after . . . covetonsthe grand rival to the love 01 God ; therefore called. . . will . . . search — doing that which the so-calloo 607
T7ie Kingdom of Christ. EZEKIEL XXXV. GocPs Judgment on Edom.
typically and partially represented (Acts 13. .36); so He is the fittest person to wield the world-sceptre, abused by all the world-kings (Daniel 2. 34, 35, 44, 45). 25. covenant of peace . . . evil beasts ... to cease . . , dwell safely The original promise of the law (Leviticus 26. 6) shall be realized for the first time fully under Messiah (Isaiah 11. 6-9 ; 35. 9 ; Hosea 2. 18). 26. them and the places round about my hlU—the Jews, and Zion, God's hill (I'sulm 2. 6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Isaiah 19. 24; 56. 6, 7; 60. 3; MicahS. 7; Zechariah 8. 13). Tlie literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Leviticus 26. 4; Psalm 68. 9 ; Malachi 3.
shepherds had failed to do, I being the rightful owner of the flock. \i. in t!ie day tliat he is among in the midst of (Hebrew) his sheep that had been scattered. Referring to Messiah's second advent, when He shall be " the glory in the midst of Israel" (Zechariah 2. 5). In the cloitdy . . . day—the day of the nation's calamity (Joel 2. 2). 13. (Ch.
28. 25; 36. 24; i7. 21, 22; Isaiah 65. 9, 10; Jeremiah 23. 3.) 14. good pasture—(Psalm 23. 2.) high mountains of Israel —In chs. 17. 23 ; 20. 40, the phrase is " the mountain of the height of Israel" in ihe singular number. The reason of the difference is, there Ezekiel spoke of the central seat of the kingdom, where the people met for the worship of Jehovah, Mount Zion; here, he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation. 16. In contrast to the unfaithful shepherds (v. 4). The several duties neglected by them I will faithfully discharge, fat . . . strong—i. e., those rendered wanton by prosperity (Deuteronomy 32. 15; Jeremiah 5. 28), who use their strength to oppress the weak. Cf. v. 20, " the fat cattle" (Isaiah 10. 16). The image
10), and productive trees and lands (v. 27). Thus shall they realize the image of v. 14, viz., a flock richly pastured by God Himself. 27. served themselves of tlicm—availed themselves of their services, as if the Jews were their slaves (Jeremiah 22.13; 25.14; cf. Genesis 15. 13; Exodus is from fat cattle that wax refractory, with judgment i, e., justice and equity, as contrasted with the "force" and
1. 14). 28. dwell safely— (Jeremiah 23. 6.) 29. plant of renown—Messiah, the "Rod" and " Branch" (I.saiah 11.
"cruelty" with which the unfaithful shepherds ruled the flock (v. i). 17. you . . . my flock— passing from the rulers to the people, cattle and cattle—rather, sheep and sheep; Margin, small cattle, or flocks of lambs and kids, i. e.,
1), the " righteous Branch" (Jeremiah 23. 5), who shall obtain for them " renown." FairbairnIcss probably franilates, " A plantation for a name," i. e., a flourishing condition, represented as a garden (alluding to Eden, Genesis
I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," viz., "the rams and hegoats," or great he-goats (cf. Isaiah 14. 9, Margin ; Zechariah
2. 8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Isaiah 60. 21 ; 61. 3), and an object of "renown" among the heathen. 31. ye my flock . . . are men—not merely an explanation of the image, as Jerome represents, but as God had promised many things which mere "men" could not expect to realize. He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock." [RosENMULLER.] When we realize most our weakness, and God's power and faithfulness to His covenant, we are in the flttest state for receiving His blessings. *
10.3; Matthew 25. .32, 33). They answer to "the fat and strong," as opposed to the "sick" (u. 16). The rich and ungodly of tlie people afe meant, who Imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights {v. 18). 18, 19. Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners, deep waters i. e., limpid, as deep waters are generally clear. Grotius explains the image as referring to the usuries witli whicli the rich ground the poor (ch. 22. 12; Isaiah 24.2). they eat—scantily, they drink -sorrow-
CHAPTER XXXV.
fully. 20. fat . . . lean—the rich oppressors . . . the humble poor. 21. scattered them abroad—down to the time of the carrying away to Babylon. [Grotius.] 32. After the restoration from Babylon the Jews were delivered in some degree from tlie oppression, not only of foreigners, but also of tlieir own great people (Nehemlah 5. 1-19). The
Ver. 1-15. Judgment on Edom. Another feature of Israel's prosperity ; tliose who exulted over Israel's humiliation, shall tliemselves be a "prey." Already stated in ch. 25. 12-14; properly repeated here In full detail, as a commentary on v. 28 of last chapter. The Israelites " shall be no more a prey;" but Edom, the type of their most bitter foes, shall be destroyed irrecoverably. 2. Mount Selr — i. c, Idumea (Genesis 36. 9). Singled out as badly preeminent in its bitterness against God's people, to represent all their enemies everywhere and in all ages. So in Isaiah 34. 5, and 63. 1-4, Edom, the region of the greatest enmity towards God's people, is the ideal .scene of the final judgments of all God's foes. "Selr" means shaggy, alluding to its rugged hills and forests. 3. most desolate —lit., desolation and dcsolateness (Jeremiah 49. 17, &c.). It is only in their national character of foes to God's people, that the Edomites are to be utterly destroyed. A remna Tit of Edom, as of the other heathen, is to be "called by the name of God" (Amos 9. 12). 5. perpetual hatred—(Psalm full and final fulfilment of this prophecy is future. 23. set up i. e., raise vp by Divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2 fS:imuel 7. 12); and, "Yet have I set my king on my holy hill of Zion" (Psalm 2. 6; cf. Acts 2. 30; 13. 23). one Shepherd— a Shepherd, one : singularly and preeminently one.- the only one of His kind, to whom none is comparal)le (Song of Solomon 5. 10). The Lord Jesus refers to this propliecy (John 10. 14), " I am the Good Shepherd." Also "one" as uniting in one the heretofore divided kingdoms of Israel and Judah, and also "gathering tocether in one all things in Christ, both which are in neaven and on earth" (Epheslans 1.10); thus healing worse breaches than that between Israel and .Tudah (Colossiaus 1.20). "God by Him reconciling all things unto Himself, whetlier things In earth or In heaven." David—tlie antitypical David, Messiah, of the seed of David, which no other king after the captivity was : who was fitHy, y/hiit David was only In a degree, "the man after God's own lieart." Also, David means beloved: Messiah was truly God's beloved Son (Isaiah 42. 1; Matthew 3.
137. 7; Amos 1. 11; Obadiah 10-16.) Edom perpetuated the hereditary hatred derived from Esau against Jacob, shed the blood of, &c.—The lit. translation Is better, " Tliou hast poured out the children of Israel;" viz., like water. So Psalm 22. 14; 63. 10, Margin; Jeremiah 18. 21. Cf. 2 Samuel
14. 14. by the force of the sword lit., " by" or " upo7i the hands of the sword ;" the sword being personified us a devourer whose "liands" were the Instruments of destruction, in the time that tlieir iniquity had an end—{. e., had Its consummation (ch.21. 25, 29). Edom consummated his guilt when he exulted over Jerusalem's downl'all, and helped the foe to destroy it (Psalm 137. 7; Obadiah 11). 8. X will prepare thee unto blood—I will expose thee to slaughter, sitli—old English for"seeing that" or "since." thou hast not hated bloo<l—The Hebretv order Is, " thou hast hated not—blood ;" i. e., thou couldst not bear to live wtlnout bioodshed. [GKOTirs.] There Is a play on similar
17). Sheplierd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd ICing {ljuke 1. 32, S3). Messiah la called " David" in Isaiah 55. 3, 4; Jeremiah 30. 9; Hosea 3. 5. 24. my sei-vant—implying fitness for ruling In the name of God, not pursuing a self-chosen course, as other kings, but acting as the faithful administrator of the will of God ; Messiah realized fully this character (Psalm 40. 7, 8
Isaiah 42. 1 ; 49. 3, 0; 53. II ; Phlhpplans 2. 7). wnlcn David 608
37ie Land of Israel is Comforted. EZEKIEL XXXVI. Israel is Rejected for her Sim.
iounds In the Hebrew; Edam resembling dam, the Hebrew spite of the promise of God, and has become "ours" (cC Deuteronomy 32. 13; 33. 15). 3. Lil., Because, even because. swallowed you up til., panted after you, as a beast afteP its prey; implying the greedy cupidity of Edom as to Israel's inheritance (Psalm 50. 1, 2). lips of talkers- "lips of the tongue," i.e., of the slanderer, the man of tongue. Edom slandered Isiuel because of the coiinection of the latter with Jehovah, as though He were unable to save them. Deuteronomy 28. 37; Jeremiah 24. 9, liud foretold Israel's reproach among the heathen (Daniel 9. 10).
for '' blood;" as Edom means rerf, the transition to blood is easy. Edoiii, akin to blood in name, so also in nature and acts; " ijlood therefore shall pursue thee." The measure which E<lom meted to others should be meted to himself iPsalm 109.17; Matthew 7.2; 20.52). cut off. . . hliii tUat passetli-^t. e., every passer to and fro; " the highways shall be unoccupied" (ch. 29. 11 ; Judges 5. 6). 9. hall not return—to their former state (ch. l(i. 5o) ; shall not be restored. The Hebrew text (Chetib) reads, "shall not be inhabited" (cf. ch. 26. 20; Malachi 1. 3, 4). 10. So far from being allowed to enter on Israel's vacated Inherit-
4r. Inanimate creatures are addressed, to imply that tlia creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (Romans 8. 19-21). [Polanus.] The completeness of the renewed blessedness of all parts of the land is Implied, derision—(Psalm 79. 4.) 5. to cast it out for a prey i. e., to take the land for a prey, its inhabitants being cast out. Or the land is compared to u prey cast forth to wild beasts. Fairbaikn needlessly alters the Hebrew pointing, and translates, "that they may plunder its pasturage." 6. tlie sliamc of tlio heathen viz., the shame with which the heathen cover you (Psalm 123. 3, 4). 7. lifted . . . mine hand—in token of an oath (ch. 20. 5; Genesis 14. 22). they shall bear tlieir shame—a perpetual shame; whereas the "shame'" which Israel bore from these heathen was only for a time. 8. they are at hand to come—t. e., the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it. 10. wastes . . . bulldcd—Isai.ah 5s.
ance, as Edom hoped (ch. 36. 5; Psalm 83. i, 12; Obadlah
13), It shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual. Lord was there—(Ch. -18. 35; Psalm
48. 1,3; 132. 13, 14.) Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state they could not remove Him, as they did. the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the " two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's tiiought. 11. according to tlilne anger (James 2. 13.) As thou in auger and envy hast injured them, so I will injure thee. I wiU make myself known among tliem viz., the Israelites. I will manifest my favour to tlu.ui, after that I have punished thee. 12, 13. blasp Uemlcs . . . against , . . Israel . . . against me God regards what is done against His people as done against Himself (Matthew 25. 45; Acts 9. 2, 4, 5). Edom implied, if he did not express it, in his taunts against Israel, that God had not sufficient power to protect His people. A type of the spirit of all the foes of God and His people (1 Samuel 2. 3 ; Revelation 13. 6). 14. (Isaiah
12; 01. 4; Amos 9. 11, 12, 14, where, as here (ch. 31. Z\ 24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoi atiou, 11. do better . . . than at your beginnings—as in I he case of Job (Job 42. 12). Whereas the heathen nations lall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first. 13. to walk upon you —O mountains of Israel (d. 8)! thee . . . thou-«change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (ch. 34. 26); or land, thou Shalt no more . . . bereave them of men—thou Shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludesto Jeremiah 15. 7, "I will bereave them of children"). 13. Tliou land devourest up men—alluding to the words ol. the spies (Numbers 13. 32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, i. e., it was the grave of its people ; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; andnow, of the Jews, through internal and external ills; e.gt, wars, famine (to which v. 30, "reproach of famine among the heathen," implies the allusion here is). 141. bereave —so the Kerl or Hebrew Margin reads, to correspond to "bereave" in v. 13; but "cause to fall" or "stumble," iu the Hebrew text or Chetib, being the more difficult reading. Is the one least likely to come from a corrector; also,
65. 13, 14.) "The whole earth" refers to Judea and the natioris [hat submit themselves to Judea's God; when these rejoice the foes of God and His people, represented by Edom us a nation, shall be desolate. Things shall be completely reversed ; Israel, that now for a time mourns, shall then rejoice and for ever. Edom, that now rejoices over fallen Israel, shall then, when elsewhere all is joy, mourn, and for e/er (Isaiah 65.17-19; Matthew 5. 4; Luke 6.25). Havermck loses this striking antithesis by translating, "According to the Joy of the whole land (of Edom), so I will make thee desolate;" which would make the next verse a mere repetition of this. 15. (Obadlah 12, 15.)
CHAPTER XXXVI.
Ver. 1-38. Israel avenged of hek Foes, and restored, FIRST TO Inward Holiness, then to Outward Pkosperitv. The distinction between Israel and the heathen (as Edom) is, Israel has a covenant relation to God ensuring restoration after chastisement, so that the heathen's hope of getting possession of the elect people's Inheritance must fail, and themselves be made desolate
(V. 1-15). The reason for the chastisement of Israel was, Israel's sin and profanation of God's name (v. 16-21). God has good in store for Israel, for His own name's sake, to revive his people; first, by a spiritual renewal of their hearts, and, next, by an external restoration to prosperity it forms a good transition to the next subject, viz the moral cause of the people's calamities, viz., their falls, or stumblings through sin. The latter ceasing, the former also shall cease. So the same expression follows in v. 15, "Neither shalt thou cause thy nations to fall any more." 17. removed woman—(Leviticus 15. 19, &c.) 18^.19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation. HO, profaned my holy name, when they {the heathen) said to them (the Israelite!), These, &c.—The Israelites gave a handle of reproach to the heathen against God, who would naturally say. These who take usury, oppress, commit adultery, <SI:c., and who, in such an abject plight, are "gone forth" as exiles "out of his land," are specimens of what. Jehovah can or will
22-33). The result is, the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (u. 34-38). 1, iJ. monntalns of Israel—In contrast to "Mount Selr" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her bills are " the everlasting hills" of Jacob's prophecy (Genesis 49. 20). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance, as much as to say, the so-called "everlasting" Inheritance of Israel and of the "hills," which typified the unmoved perpetuity of It (Psalm 125. 1, 2), has come to an end, in 39 efiect, for His people, and show what kind of a God thii so-called holy, omnipotent, covenaut-keeping God must
of Qu el's Kingdom, EZEKIEL XXXVII. The Vision of Dry Bones Eevivified.
De! (Isaiah 52. 5; Romans 2. 24). 31. I had pJty for mine holy name—i. e., I felt pity lor it ; God's own name, so dishononied, was tlie primary object of His pitying concern ; then His people, secondarily, tlirougli Hisconwrn a cedar " in the garden of God, Eden," ch. ,31. 8, 9), in original advantages, had been compared to " Eden, tlie garden of God"(ch. 28. 13), from which she liad fallen irrecoverably; so Israel, once desolate, is to be as " tlie garden of Kdeu") (Isaiah 51. 3), and is to be so unchangeably. 36. Lord . . . spoken ... do it—(Numbers 23. 1!).) 37. I will yet for this be inquired of—so as to grant it. On former occasions He had refused to be inquired of by Israel, because the inquirers were not in a fit condition of mind to receive a blessing (ch. 14. 3; 20. 3). But hereafter, as in the restoration from Babylon (Neheniiah 8., 9. ; Daniel 9. ;3-20, for it. [Faikbaikn.] 'fZ. not . . . for your sa Ues—i. e., rot for any merit in you; for, on the contrary, on your part, there is every thing to call down continued severity
(cl. IX-uteronomy 9.5, 6). The sole and sure ground of liope was God's regard to "His own name," as the God of covenant grp.fe (Psalm 106. 45), which He must vindicate from the disliouour brought on it by the Jews, before the heathen. 23. sanctify—vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (note, v. 20). sanc-
21, 2:}), God will prepare His people's hearts (it. '20) to pray aright for the blessings which He is about to give (l'.salm
102. 13-17, 20; Zechariah 12. 10-14; 13. 1). like a flock-r"- suming the image (ch. 34. 23, 31). 38. As tl»e holy flock— the great flock of choice animals for stxcrifice, brought up to Jerusalem at the three great yearly festivals, the passover, penlecost, and feast of the tabernacles.
tified in yo«—i. e.,in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in my dealings towards you (eh. 20. 41 ; 28. 22). a*. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries." !J5. The external restoration must be preceded by au internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding frojn the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God'S name would be "sanc-
CHAPTER XXXVII.
Ver. 1-28. The Vision of Dry Bones kevivified, symbolizing Israel's Death and Resurrection. Three stages in Israel's revival present themselves to the prophet's eye. 1. The new awakening of the people, the resurrection of the dead (ch. 37. 1-14j. 2. The reuni(m of the formerly hostile members of the community, whose contentions bad affected the whole (ch. 37. 15-'28). 3. The community thus restored is strong enough to withstand the assault of Gog, &c. (chs. 38., 39). [Kwald.J 1. carried ... in the Spirit—The matters transacted, therefore, were not literal, but in vision, the valley—probably that by the Chebar (ch. 3. 22); the valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness. a. dry—bleached by long exposure to the atmosphere. 3. can these bones live ! . . . thou knowcst implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (Deuteronomy 32. 39). An image of Christian faitli which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it (John 5. 21; Romans 4. 17; 2 Corinthians 1.9). 4. Prophesy—Proclaim God's quickening word to them. On account of this innate power of the Divine word to effect its end, prophets are said to do that which they prophexi/ as about to be done (Jeremiah 1. 10). 5. I . . . cause breath to enter into you—so Isaiah 26. 19, containing the same vision, refers primarily to Israel's restoration. Cf. as to God's renovation of tne earth and all its creatures hereafter by His breath, Psalm 104. 30. ye shall live—come to life again. 6. ye sliall kitow that I am the Lord—bj' the actnal proof of my divinity which I will give in reviving Israel. 7. noise—of the bones when coming In mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return, bones came together lit., "ye bones came together;" as in Jeremiah 49. 11 (Hebrew), "ye widows of thine shall trust in me." The second person puts the scene vividly before one's eyes, for the whole resurrection-scene is a tified" before the heathen, and God's people be prepared for outward blessings, sprinkle . . . water—phraseology taken from the law; viz., the water mixed with the ashes of a heifer sprinkled witli a hyssop on the unclean (Numbers 19. 9-18) ; the thing sigtiitled being the cleansing blood of Christ sprinkled on the conscience and heart (Hebrews
9. 13, 14 ; 10. '22 ; cf. Jeremiah 33. 8 ; Ephesians 5. 26). from all your Idols—Literal idolatry has ceased among the Jews ever since the captivity ; so far, the prophecy has been already fulfilled ; but "cleansing fromall their idols," e.g., covetousness, prejudices against Jesus of Nazareth, is yet future. 'iG. new heart—mind and will, spirit—motive and principle of action, stony heart— unimpressible in Keriou% tilings ; like the "stony ground" (Matthew 13.), nutit for receiving the good seed so as to bring forth fruit, heart of flesh—not " carnal" in opposition to "spiritual ;" but impressible and docile, fit for receiving the good seed. In cii. 18. 31 they are commanded, " Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown lobe coexistent. Man cannot make himself a new heart unless God gives it (Philippians 2. 12, 13). 27. my Spirit—(Ch. 11. 19; Jeremiah 3'2. 39.) Tlie partial relorination at the return from Babylon (Ezra 10. 6, Ac.
Neheniiah 8., 9.) was an earnest of the full renewal hereafter under Messiah. 38. ye . . . my people . . . I . . . your God—(Ch. 11. 20; Jeremiah 30. 22.) 29. save . . . from all . . . uncleannesses—The province of Jesus, according to the signification of His name (Matthew 1. 21). To be specially exercised in behalf of the Jews in the lalterdays (Romans 11. 26). callfor . . . com—asamaster "calls for" a servant ; all the powers and productions of nature are the servants of Jehovah (Psalm 105.16; Matthew 8. 8, 9). Cf. as to the subordination of all the intermediate agents to the Great First Cause, who will give " corn" and all good things to His people, Hosea 2. 21, 22; Zecliariah 8. 12. 30. no more reproach of famine among tlie heathen—to which their taunt (v. 13), "Thou land dej)rop/»eej/ in ociton to render more palpably to the people the prophecy in word (v. 21). 8. So far, they were only cohering in order as unsightly skeletons. The next step, that of covering them successively with sinews, skin, and flesh, gives them beauty; but still "no breath" of life in them. This may imply that Israel hereafter, as at the restoration from Babylon was the case in part, shall return to Judea unconverted at first (Zechariah 13. 8, 9). Spiritually: a man may assume all the .semblances of spiritual life, yet have none, and so be dead before God. 9. wind—rather, the spirit of life or life-breath {Margin\ For It Is distinct from "the four wind.<i" from which it is summoned, ft-om the four winds—Implying that Israel voure.st up men," in part referred. 31. remember your. . . evil ways—with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, sliall melt the people into true repentance, which Raere legal fearcould not (ch. 16. 61, 6;i; Psalm 180.4; Zechariah 12. 10;- vf. Jeremiah .33. 8, 9). 35, they shall say—The toeatjaen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (ti. 20, 21); but now Hi; so vindicates its sanctity {v. 22, 2.'S) that these game heathen are constrained to acknowledge Israel's more tlian renewed blessedness to be God's own work, and a ground for glorifying His name (v. 36). Kdcn—as Tyit? (Ihe type of the world-powers in general: so Assyria,
Is to be gathered from the four quarters of the eartfc (Isaiah 43.5,6; Jeremiah 31. 8), even as they were "scattered Into all the winds" (ch. 5. 10; 12. 14; 17. 21 ; cf. Revelation 7. 1,4). 10. Such honour God gives to the Divine word, even In the mouth of a man. How much more wheu
Tht Union of Israel and Judah. EZEKIEL
XXXVIII. The A rmy and Malice of Oog.
In the month of the Son of God ! (John 5. 25-29). Though to be withdrawn from him, and to be made one with the other, Judah 's rule, in God's hand, them—the "stick of Joseph," would strictly require "it:" but Ezekiel expresses the sense, viz., the ten tribes who were subject to this chapter does not dtrertiy prove the resurrection of the dead, it does so indirectly ; for it takes for granted the future fact as one recognized by believing Jews, and so made tlie image of tlieir national restoration (so Isaiah it. with him i.e., Judah; or "it," i.e., the stick of Judah. 82. one nation—(Isaiah 11.13; Jeremiah 3.18; Hosea 1. 11.) one king—not Zerubbabel, who was not a king either in fact or name, and who ruled over but a few Jews, and that only for a few years; whereas the Kinj{ here reigns for ever. Messiah is meant (ch. 34. 23, 24). The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter (u. 24; John 10.16). 23. (Ch. 36.
^5. 8; 26. 19; Daniel 12. 2; Hosea 6. 2; 13. 14; cf. Note, v. 12).
11. Our bones arc dried—(Psalm 141. 7), explained by "our hope is lost" (Isaiah 49. 14); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation, cut off for our parts—t. e., so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb froma the body. Vi. my people—in antithesis to "for our partis" («.
25). out of . . . their dwelling-places—(Ch. 36. 28, 33.) I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more. 24. David—Messiah (Notes, ch. 34. 23, 24). 25. For ever— (Isaiah 60. 21; Joel 3. 20; Amos 9. 15.) 26. covenant of peace—better than the old legal covenant, because an unchangeable covenant of grace (ch. 34. 25; Isaiah 55. 3; Jeremiah 32. 40). I will place them set them in an established position ; no longer unsettled as heretofore, my sanctuary—the temple of God : spiritual in the heart of all true followers of Messiah (2 Corintliians 6. 16) ; and, in some literal sense, in tjie restored Israel (chs. 40.^). 27. My tabernacle . . . with them—as foretold (Genesis 9.
11). The hope that is utterly gone, if looking at themselves, is sure for them in Ood, because He regards them as His people. Their covenant-relation to God ensures His not letting death permanently reign over them. Christ makes the same principle the ground on which the literal resurrection rests. God had said, " I am the God of Abraham," &c. ; God, bj' taking the patriarchs as His, undertook to do for them all that Omnipotence can perform: He, being tho ever-living God, is necessarily the God of, not dead, but living persons, i. e., of those who.se bodies His covenant love binds him to raise again. He can and because He can,—He will,—He must. [Fairbairn.] He calls them "mj/ people" when receiving them into favour; but people," in addressing His servant, as if He would put them away from him (ch. 13. 17; 33. 2; Exodus
27); John 1. 14, "The Word . . . dwelt among us" (tit., tabernacled); first, in humiliation; liereafter, in manifested glory (Revelation 21. 3). 28. (Cli. .36. 23.) sanctify Israel—set it apart as holy unto myself and inviolable (Exodus 19. 5, 6).
32. 7). out of your graves—out of your politically-dead state, primarily in Babylon, finally hereafter in all lands
(cf. ch. 6. 8; Hosea 13. 14). The Jews regarded the lands of their captivity and dispersion as their "graves;" their i-esi oration was to be as "life from the dead" (Romans U. 1.5). Before, the bones were in the open plain (y. 1, 2); now, in the graves, i. e., some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead. 16. stick—alluding to Numbers 17.2, the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant people, so the first result of both being joined by the spirit of life to God is, they become joined to one another under the one covenant King, Messiah-David. Judali, and . . . children of Israel Itis companions
CHAPTER XXXVIII.
Ver. 1-23. The Assault of Gog, and God's Judgment ON HIM. The ol)jections to a literal interpretation of the prophecy are— I. The ideal nature of the name Gog, wliich is the root of Magog, the only kindred name found in Scripture or history. 2. The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert, Persians and Libyans, &c. 3. The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained the myriads of invaders a single day (ch. 38. 12, 13). 4. The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And aJi Israel were to take seven months in burying the dead! Supposing a million of Israelites to bury each two corpses a day, the aggregate buried in the 180 working days of the seven months would be 3G0 millions of corpses! Then the pestilential vapours from such masses of victims before they were all buried ! Wliat Israelite could live In such an atmosphere? 5. The scene of tlie Lord's controversy here is different from that in Isaiah 34. 6, Edom, which creates a discrepancy. [But probably a different judgment is alluded to.] 6. The gro.ss carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times; it therelbre requires a non-literal interpretation. The prophetical delineations of the Divine principles of government are thrown into the familiar forms of Old Testament relations. Tlie final triumpli of Messiah's truth over the most distant and barbarous nations is represented as a literal contlict on a gigantic scale, Israel being tlie battle-field, ending in the complete triumph of Israel's anointed King, tlie Saviour of the world. It is a prophetical paralile. [FAiRBArKN.] However, though the details are not literal, the distinctiveness in this picture, characterizing also parallel descriptions in writers less ideally picturesque than Ezekiel, gives probability to a more defliiite and generally i. e., Judah, and, besides Benjamin and Levi, those who had joined tliemselves to him of Ephraira, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priestliood in his borders (2 Chronicles 11.12,
13, 16; 15. 9; 30. 11, 18). The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tril)e at the future restoration. For Joseph, the stick of Ephralm—Ephraim's posterity took the lead, not only of the other descendants of Joseph (cf.
I'. 19), l>ut of the ten tribes of Israel. For 400 years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, It had formerly taken the lead: Hhiloh was its religious capital; Shechem, its civil capital. God had transferred the birth-right from Reuben, for dishonouring his fatlier's bed, to Joseph, whose representative, Ephraim, though the younger, was made (Genesis
48. 19; 1 Chronicles 5. 1). From its pre-eminence "Israel" is attached to it as "companions." The "all" in this case, not in that of Judah, which has only attached as "companions" " the children of Israel" (i. e., some of them, viz., tliose who followed the fortunes of Judah), implies that the hulk of the ten tribes did not return at the restoration from Bal)ylon, but Is distinct from Judah, until the coming union with it at tlie restoration. 18. God does not explain the symbolical prophec.y, until the Jews have been stimulated by the type to consult the prophet. 19. The union effected at the restoration from Babylon emliraced l)ut comparatively few of Israel ; a future complete fulfilment must therefore be looked for. stick of Joseph ... in the hand of Kphraim—Ephraim, of tiie descendants of Joseph, had exercised the rule among the ten tribes : that rule, symbolized by the "stick," was now literal interpretation. Tlie awful desolations caused in Judea by Antioclius Epiphanes, of Syria (1 Maccabees; and Porphyry, quoted by Jerome on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and .spri nlcling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be cau.sed by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (ot 611