Ezekiel 36:25-32
25. The external restoration must be preceded by an 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 from 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 "sanctified" before the heathen, and God's people be prepared for outward blessings.
sprinkle . . . water—phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean (Nu 19:9-18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (Heb 9:13, 14; 10:22; compare Jer 33:8; Eph 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 from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.26. new heart—mind and will.
spirit—motive and principle of action. stony heart—unimpressible in serious things; like the "stony ground" (Mt 13:5, 20), unfit 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 Eze 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 to be coexistent. Man cannot make himself a new heart unless God gives it (Php 2:12, 13).27. my spirit— (Eze 11:19; Jer 32:39). The partial reformation at the return from Babylon (Ezr 10:6, &c.; Ne 8:1-9:38) was an earnest of the full renewal hereafter under Messiah.
28. ye . . . my people, . . . I . . . your God— (Eze 11:20; Jer 30:22).
29. save . . . from all . . . uncleannesses—the province of Jesus, according to the signification of His name (Mt 1:21). To be specially exercised in behalf of the Jews in the latter days (Ro 11:26).
call for . . . corn—as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah (Ps 105:16; Mt 8:8, 9). Compare 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, Ho 2:21, 22; Zec 8:12.30. no more reproach of famine among the heathen—to which their taunt (Eze 36:13), "Thou land devourest 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, shall melt the people into true repentance, which mere legal fear could not (Eze 16:61, 63; Ps 130:4; Zec 12:10; compare Jer 33:8, 9).
Ezekiel 37
CHAPTER 37
Eze 37:1-28. THE VISION OF DRY BONES REVIVIFIED, 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 (Eze 37:1-14). (2) The reunion of the formerly hostile members of the community, whose contentions had affected the whole (Eze 37:15-28). (3) The community thus restored is strong enough to withstand the assault of Gog, &c. (Eze 38:1-39:29) [EWALD].
1. carried . . . in the spirit—The matters transacted, therefore, were not literal, but in vision.
the valley—probably that by the Chebar (Eze 3:22). The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.2. dry—bleached by long exposure to the atmosphere.
3. can these bones live? . . . thou knowest—implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (De 32:39). An image of Christian faith which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it (Joh 5:21; Ro 4:17; 2Co 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 prophesy as about to be done (Jer 1:10).
5. I . . . cause breath to enter into you—So Isa 26:19, containing the same vision, refers primarily to Israel's restoration. Compare as to God's renovation of the earth and all its creatures hereafter by His breath, Ps 104:30.
ye shall live—come to life again.6. ye shall know that I am the Lord—by the actual 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—literally, "ye bones came together"; as in Jer 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 prophecy in action to render more palpably to the people the prophecy in word (Eze 37:21).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 (Zec 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 winds" from which it is summoned.
from the four winds—implying that Israel is to be gathered from the four quarters of the earth (Isa 43:5, 6; Jer 31:8), even as they were "scattered into all the winds" (Eze 5:10; 12:14; 17:21; compare Re 7:1, 4).10. Such honor God gives to the divine word, even in the mouth of a man. How much more when in the mouth of the Son of God! (Joh 5:25-29). Though this chapter does not directly 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 the image of their national restoration (so Isa 25:8; 26:19; Da 12:2; Ho 6:2; 13:14; compare Note, see on Eze 37:12).
11. Our bones are dried— (Ps 141:7), explained by "our hope is lost" (Isa 49:14); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.
cut off for our parts—that is, 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 from the body.12. my people—in antithesis to "for our parts" (Eze 37:11). The hope that is utterly gone, if looking at themselves, is sure for them in God, 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, by taking the patriarchs as His, undertook to do for them all that Omnipotence can perform: He, being the ever living God, is necessarily the God of, not dead, but living persons, that is, of those whose bodies His covenant love binds Him to raise again. He can—and because He can—He will—He must [FAIRBAIRN]. He calls them "My people" when receiving them into favor; but "thy people," in addressing His servant, as if He would put them away from Him (Eze 13:17; 33:2; Ex 32:7).
out of your graves—out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare Eze 6:8; Ho 13:14). The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead" (Ro 11:15). Before, the bones were in the open plain (Eze 37:1, 2); now, in the graves, that is, 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 Nu 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 that they become joined to one another under the one covenant King, Messiah-David.
Judah, and . . . children of Israel his companions—that is, Judah and, besides Benjamin and Levi, those who had joined themselves to him of Ephraim, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priesthood in his borders (2Ch 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 tribe at the future restoration. For Joseph, the stick of Ephraim—Ephraim's posterity took the lead, not only of the other descendants of Joseph (compare Eze 37:19), but of the ten tribes of Israel. For four hundred years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, it had formerly taken the lead: Shiloh was its religious capital; Shechem, its civil capital. God had transferred the birthright from Reuben (for dishonoring his father's bed) to Joseph, whose representative, Ephraim, though the younger, was made (Ge 48:19; 1Ch 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" (that is, some of them, namely, those who followed the fortunes of Judah), implies that the bulk of the ten tribes did not return at the restoration from Babylon, but are distinct from Judah, until the coming union with it at the restoration.18. God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.
19. The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.
stick of Joseph . . . in the hand of Ephraim—Ephraim, of the descendants of Joseph, had exercised the rule among the ten tribes: that rule, symbolized by the "stick," was now 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, namely, the ten tribes who were subject to it. with him—that is, Judah; or "it," that is, the stick of Judah.22. one nation— (Isa 11:13; Jer 3:18; Ho 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 King here reigns for ever. MESSIAH is meant (Eze 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 (Eze 37:24; Joh 10:16).23. (Eze 36:25).
out of . . . their dwelling-places— (Eze 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 (See on Eze 34:23, 24).
25. for ever— (Isa 60:21; Joe 3:20; Am 9:15).
26. covenant of peace—better than the old legal covenant, because an unchangeable covenant of grace (Eze 34:25; Isa 55:3; Jer 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 (2Co 6:16); and, in some literal sense, in the restored Israel (Eze 40:1-44:31).27. My tabernacle . . . with them—as foretold (Ge 9:27); Joh 1:14, "The Word . . . dwelt among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory (Re 21:3).
28. (Eze 36:23).
sanctify Israel—set it apart as holy unto Myself and inviolable (Ex 19:5, 6).Ezekiel 39:29
29. poured out my Spirit upon . . . Israel—the sure forerunner of their conversion (Joe 2:28; Zec 12:10). The pouring out of His Spirit is a pledge that He will hide His face no more (2Co 1:22; Eph 1:14; Php 1:6).
Joel 2:23-28
23. rejoice in the Lord—not merely in the springing pastures, as the brute "beasts" which cannot raise their thoughts higher (Isa 61:10; Hab 3:18).
former rain . . . the rain . . . the former . . . the latter rain—The autumnal, or "former rain," from the middle of October to the middle of December, is put first, as Joel prophesies in summer when the locusts' invasion took place, and therefore looks to the time of early sowing in autumn, when the autumnal rain was indispensably required. Next, "the rain," generically, literally, "the showering" or "heavy rain." Next, the two species of the latter, "the former and the latter rain" (in March and April). The repetition of the "former rain" implies that He will give it not merely for the exigence of that particular season when Joel spake, but also for the future in the regular course of nature, the autumn and the spring rain; the former being put first, in the order of nature, as being required for the sowing in autumn, as the latter is required in spring for maturing the young crop. The Margin, "a teacher of righteousness," is wrong. For the same Hebrew word is translated "former rain" in the next sentence, and cannot therefore be differently translated here. Besides, Joel begins with the inferior and temporal blessings, and not till Joe 2:28 proceeds to the higher and spiritual ones, of which the former are the pledge. moderately—rather, "in due measure," as much as the land requires; literally, "according to right"; neither too much nor too little, either of which extremes would hurt the crop (compare De 11:14; Pr 16:15; Jer 5:24; see on Ho 6:3). The phrase, "in due measure," in this clause is parallel to "in the first month," in the last clause (that is, "in the month when first it is needed," each rain in its proper season). Heretofore the just or right order of nature has been interrupted through your sin; now God will restore it. See my Introduction to Joel.24. The effect of the seasonable rains shall be abundance of all articles of food.
25. locust . . . cankerworm . . . caterpiller . . . palmer worm—the reverse order from Joe 1:4, where (see on Joe 1:4) God will restore not only what has been lost by the full-grown consuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust.
26. never be ashamed—shall no longer endure the "reproach of the heathen (Joe 2:17), [MAURER]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore (Joe 1:11). So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him (Ro 9:33).
27. know that I am in the midst of Israel—As in the Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us (Joh 1:14), and to the close of this dispensation by the Holy Spirit in the Church (Mt 28:20), and probably in a more perceptible manner with Israel when restored (Eze 37:26-28).
never be ashamed—not an unmeaning repetition from Joe 2:26. The twice-asserted truth enforces its unfailing certainty. As the "shame" in Joe 2:26 refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (compare Jer 3:16, 17; Re 21:3).28. afterward—"in the last days" (Isa 2:2) under Messiah after the invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to the expectation of extraordinary spiritual blessings, which constitute the true restoration of God's people (Isa 44:3). Fulfilled in earnest (Ac 2:17) on Pentecost; among the Jews and the subsequent election of a people among the Gentiles; hereafter more fully at the restoration of Israel (Isa 54:13; Jer 31:9, 34; Eze 39:29; Zec 12:10) and the consequent conversion of the whole world (Isa 2:2; 11:9; 66:18-23; Mic 5:7; Ro 11:12, 15). As the Jews have been the seedmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so they shall be the harvest men of the coming world-wide Church, to be set up at Messiah's appearing. That the promise is not restricted to the first Pentecost appears from Peter's own words: "The promise is (not only) unto you and to your children, (but also) to all that are afar off (both in space and in time), even as many as the Lord our God shall call" (Ac 2:39). So here "upon all flesh."
I will pour out —under the new covenant: not merely, let fall drops, as under the Old Testament (Joh 7:39). my spirit—the Spirit "proceeding from the Father and the Son," and at the same time one with the Father and the Son (compare Isa 11:2). sons . . . daughters . . . old . . . young—not merely on a privileged few (Nu 11:29) as the prophets of the Old Testament, but men of all ages and ranks. See Ac 21:9; 1Co 11:5, as to "daughters," that is, women, prophesying. dreams . . . visions— (Ac 9:10; 16:9). The "dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament (Nu 12:6), "prophecy, dreams, and visions," are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gifts to some, but by His indwelling Spirit to all in the New Testament (Joh 14:21, 23; 15:15). In Ac 16:9; 18:9, the term used is "vision," though in the night, not a dream. No other dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full Gospel had come; and to the wife of Pilate, a Gentile (Mt 1:20; 2:13; 27:19). "Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God (Isa 61:6), and have the Spirit (Eze 36:26, 27). Besides this, probably, a special gift of prophecy and miracle-working is to be given at or before Messiah's coming again.Zechariah 12:10
10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jer 31:9, 31-34; Eze 39:29).
spirit of grace . . . supplications—"spirit" is here not the spirit produced, but THE HOLY SPIRIT producing a "gracious" disposition, and inclination for "supplications." CALVIN explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), "conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury whose rise or fall is an unerring test of the state of the Church [MOORE]. In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently. look upon me—with profoundly earnest regard, as the Messiah whom they so long denied. pierced—implying Messiah's humanity: as "I will pour . . . spirit" implies His divinity. look . . . mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them. me . . . him—The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out . . . spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. Ps 22:16 also refers to His being "pierced." So Joh 19:37; Re 1:7. The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act (Mt 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so Zec 13:3); not of a metaphorical piercing, "insulted," as MAURER and other Rationalists (from the Septuagint) represent. as one mourneth for . . . son— (Jer 6:26; Am 8:10). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (Ro 8:29).2 Corinthians 3:16
16. Moses took off the veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, "whensoever their heart (it) turns (not as English Version, 'shall turn') to the Lord, the veil is (by the very fact; not as English Version, 'shall be') taken away." Ex 34:34 is the allusion; not Ex 34:30, 31, as ALFORD thinks. Whenever the Israelites turn to the Lord, who is the Spirit of the law, the veil is taken off their hearts in the presence of the Lord: as the literal veil was taken off by Moses in going before God: no longer resting on the dead letter, the veil, they by the Spirit commune with God and with the inner spirit of the Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence).