<title type="x-s2">CHAPTER 36</title> <title type="x-s3"><reference osisRef="Ezek.36.1-Ezek.36.38">Eze 36:1-38</reference>. Israel Avenged of Her Foes, and Restored, First to Inward Holiness, Then to Outward Prosperity.</title>
 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 they themselves be made desolate (<reference osisRef="Ezek.36.1-Ezek.36.15">Eze 36:1-15</reference>). The reason for the chastisement of Israel was Israel's sin and profanation of God's name (<reference osisRef="Ezek.36.16-Ezek.36.21">Eze 36:16-21</reference>). 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 (<reference osisRef="Ezek.36.22-Ezek.36.33">Eze 36:22-33</reference>). The result is that the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (<reference osisRef="Ezek.36.34-Ezek.36.38">Eze 36:34-38</reference>).

<hi type="bold">1-2. mountains of Israel--</hi>in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (<reference osisRef="Gen.49.26">Ge 49:26</reference>). "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 (<reference osisRef="Ps.125.1">Psa 125:1</reference>, 2), has come to an end, in spite of the promise of God, and has become "ours" (compare <reference osisRef="Deut.32.13">De 32:13</reference>; <reference osisRef="Deut.33.15">33:15</reference>).

CHAPTER 36 Eze 36:1-38. Israel Avenged of Her Foes, and Restored, First to Inward Holiness, Then to Outward Prosperity. 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 they themselves be made desolate (Eze 36:1-15). The reason for the chastisement of Israel was Israel's sin and profanation of God's name (Eze 36:16-21). 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 (Eze 36:22-33). The result is that the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (Eze 36:34-38). 1-2. mountains of Israel-- in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (Ge 49:26). "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 (Psa 125:1, 2), has come to an end, in spite of the promise of God, and has become "ours" (compare De 32:13; 33:15).


3. Literally, "Because, even because."

<hi type="bold">swallowed you up--</hi>literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance (<reference osisRef="Ps.56.1">Psa 56:1</reference>, 2).

<hi type="bold">lips of talkers--</hi>literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them. <reference osisRef="Deut.28.37">De 28:37</reference>, and <reference osisRef="Jer.24.9">Jr 24:9</reference> had foretold Israel's reproach among the heathen (<reference osisRef="Dan.9.16">Da 9:16</reference>).

3. Literally, "Because, even because." swallowed you up-- literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance (Psa 56:1, 2). lips of talkers-- literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them. De 28:37, and Jr 24:9 had foretold Israel's reproach among the heathen (Da 9:16).


4. Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (<reference osisRef="Rom.8.19-Rom.8.21">Ro 8:19-21</reference>) [Polanus]. The completeness of the renewed blessedness of all parts of the land is implied.

<hi type="bold">derision--</hi>(<reference osisRef="Ps.79.4">Psa 79:4</reference>).

4. Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (Ro 8:19-21) [Polanus]. The completeness of the renewed blessedness of all parts of the land is implied. derision-- (Psa 79:4).


<hi type="bold">5. to cast it out for a prey--</hi>that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. Fairbairn needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."

5. to cast it out for a prey-- that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. Fairbairn needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."


<hi type="bold">6. the shame of the heathen--</hi>namely, the shame with which the heathen cover you (<reference osisRef="Ps.123.3">Psa 123:3</reference>, <reference osisRef="Ps.123.4">4</reference>).

6. the shame of the heathen-- namely, the shame with which the heathen cover you (Psa 123:3, 4).


<hi type="bold">7. lifted ... mine hand--</hi>in token of an oath (<reference osisRef="Ezek.20.5">Eze 20:5</reference>; <reference osisRef="Gen.14.22">Ge 14:22</reference>).

<hi type="bold">they shall bear their shame--</hi>a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.

7. lifted... mine hand-- in token of an oath (Eze 20:5; Ge 14:22). they shall bear their shame-- a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.


<hi type="bold">8. they are at hand to come--</hi>that is, 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.

8. they are at hand to come-- that is, 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.


<hi type="bold">10. wastes builded--</hi><reference osisRef="Isa.58.12">Is 58:12</reference>; <reference osisRef="Isa.61.4">61:4</reference>; <reference osisRef="Amos.9.11">Am 9:11</reference>, 12, 14, where, as here (<reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.

10. wastes builded-- Is 58:12; 61:4; Am 9:11, 12, 14, where, as here (Eze 34:23, 24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.


<hi type="bold">11. do better ... than at your beginnings--</hi>as in the case of Job (<reference osisRef="Job.42.12">Job 42:12</reference>). Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.

11. do better... than at your beginnings-- as in the case of Job (Job 42:12). Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.


<hi type="bold">12. to walk upon you--</hi>O mountains of Israel (<reference osisRef="Ezek.36.8">Eze 36:8</reference>)!

<hi type="bold">thee ... thou--</hi>change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (<reference osisRef="Ezek.34.26">Eze 34:26</reference>); or land.

<hi type="bold">thou shall no more ... bereave them of men--</hi>Thou shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludes to <reference osisRef="Jer.15.7">Jr 15:7</reference>, "I will bereave them of children").

12. to walk upon you-- O mountains of Israel (Eze 36:8)! thee... thou-- change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (Eze 34:26); or land. thou shall 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 alludes to Jr 15:7, "I will bereave them of children").


<hi type="bold">13. Thou land devourest up men--</hi>alluding to the words of the spies (<reference osisRef="Num.13.32">Nu 13:32</reference>). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which <reference osisRef="Ezek.36.30">Eze 36:30</reference>, "reproach of famine among the heathen," implies the allusion here is).

13. Thou land devourest up men-- alluding to the words of the spies (Nu 13:32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which Eze 36:30, "reproach of famine among the heathen," implies the allusion here is).


<hi type="bold">14. bereave--</hi>so the Keri, or Hebrew Margin reads, to correspond to "bereave" in <reference osisRef="Ezek.36.13">Eze 36:13</reference>; but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in <reference osisRef="Ezek.36.15">Eze 36:15</reference>, "Neither shalt thou cause thy nations to fall any more."

14. bereave-- so the Keri, or Hebrew Margin reads, to correspond to "bereave" in Eze 36:13; but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in Eze 36:15, "Neither shalt thou cause thy nations to fall any more."


<hi type="bold">17. removed woman--</hi>(<reference osisRef="Lev.15.19">Le 15:19</reference>, &c.).

17. removed woman-- (Le 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.


<hi type="bold">20. profaned my holy name, when they--</hi>the heathen

<hi type="bold">said to them--</hi>the Israelites.

<hi type="bold">These, &c.--</hi>The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &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 effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be! (<reference osisRef="Isa.52.5">Is 52:5</reference>; <reference osisRef="Rom.2.24">Ro 2:24</reference>).

20. profaned my holy name, when they-- the heathen said to them-- the Israelites. 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, &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 effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be! (Is 52:5; Ro 2:24).


<hi type="bold">21. I had pity for mine holy name--</hi>that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].

21. I had pity for mine holy name-- that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].


<hi type="bold">22. not ... for your sakes--</hi>that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare <reference osisRef="Deut.9.5">De 9:5</reference>, <reference osisRef="Deut.9.6">6</reference>). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (<reference osisRef="Ps.106.45">Psa 106:45</reference>), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.

22. not... for your sakes-- that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare De 9:5, 6). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (Psa 106:45), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.


<hi type="bold">23. sanctify--</hi>vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on <reference osisRef="Ezek.36.20">Eze 36:20</reference>).

<hi type="bold">sanctified in you--</hi>that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (<reference osisRef="Ezek.20.41">Eze 20:41</reference>; <reference osisRef="Ezek.28.22">28:22</reference>).

23. sanctify-- vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on Eze 36:20). sanctified in you-- that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (Eze 20:41; 28:22).


24. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."


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.

<hi type="bold">sprinkle ... water--</hi>phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean (<reference osisRef="Num.19.9-Num.19.18">Nu 19:9-18</reference>); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (<reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>; <reference osisRef="Heb.10.22">10:22</reference>; compare <reference osisRef="Jer.33.8">Jr 33:8</reference>; <reference osisRef="Eph.5.26">Ep 5:26</reference>).

<hi type="bold">from all your idols--</hi>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.

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 (He 9:13, 14; 10:22; compare Jr 33:8; Ep 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.


<hi type="bold">26. new heart--</hi>mind and will.

<hi type="bold">spirit--</hi>motive and principle of action.

<hi type="bold">stony heart--</hi>unimpressible in serious things; like the "stony ground" (<reference osisRef="Matt.13.5">Mt 13:5</reference>, <reference osisRef="Matt.13.20">20</reference>), unfit for receiving the good seed so as to bring forth fruit.

<hi type="bold">heart of flesh--</hi>not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In <reference osisRef="Ezek.18.31">Eze 18:31</reference> 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 (<reference osisRef="Phil.2.12">Php 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>).

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).


<hi type="bold">27. my spirit--</hi>(<reference osisRef="Ezek.11.19">Eze 11:19</reference>; <reference osisRef="Jer.32.39">Jr 32:39</reference>). The partial reformation at the return from Babylon (<reference osisRef="Ezra.10.6">Ezr 10:6</reference>, &c.; <reference osisRef="Neh.8.1-Neh.9.38">Ne 8:1-9:38</reference>) was an earnest of the full renewal hereafter under Messiah.

27. my spirit-- (Eze 11:19; Jr 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.


<hi type="bold">28. ye ... my people, ... I ... your God--</hi>(<reference osisRef="Ezek.11.20">Eze 11:20</reference>; <reference osisRef="Jer.30.22">Jr 30:22</reference>).

28. ye... my people,... I... your God-- (Eze 11:20; Jr 30:22).


<hi type="bold">29. save ... from all ... uncleannesses--</hi>the province of Jesus, according to the signification of His name (<reference osisRef="Matt.1.21">Mt 1:21</reference>). To be specially exercised in behalf of the Jews in the latter days (<reference osisRef="Rom.11.26">Ro 11:26</reference>).

<hi type="bold">call for ... corn--</hi>as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah (<reference osisRef="Ps.105.16">Psa 105:16</reference>; <reference osisRef="Matt.8.8">Mt 8:8</reference>, <reference osisRef="Matt.8.9">9</reference>). 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, <reference osisRef="Hos.2.21">Ho 2:21</reference>, 22; <reference osisRef="Zech.8.12">Zec 8:12</reference>.

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 (Psa 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.


<hi type="bold">30. no more reproach of famine among the heathen--</hi>to which their taunt (<reference osisRef="Ezek.36.13">Eze 36:13</reference>), "Thou land devourest up men," in part referred.

30. no more reproach of famine among the heathen-- to which their taunt (Eze 36:13), "Thou land devourest up men," in part referred.


<hi type="bold">31. remember your ... evil ways--</hi>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 (<reference osisRef="Ezek.16.61">Eze 16:61</reference>, <reference osisRef="Ezek.16.63">63</reference>; <reference osisRef="Ps.130.4">Psa 130:4</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>; compare <reference osisRef="Jer.33.8">Jr 33:8</reference>, <reference osisRef="Jer.33.9">9</reference>).

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; Psa 130:4; Zec 12:10; compare Jr 33:8, 9).


<hi type="bold">35. they shall say--</hi>The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (<reference osisRef="Ezek.36.20">Eze 36:20</reference>, <reference osisRef="Ezek.36.21">21</reference>); but now He so vindicates its sanctity (<reference osisRef="Ezek.36.22">Eze 36:22</reference>, <reference osisRef="Ezek.36.23">23</reference>) that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name (<reference osisRef="Ezek.36.36">Eze 36:36</reference>).

<hi type="bold">Eden--</hi>as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden," <reference osisRef="Ezek.31.8">Eze 31:8</reference>, <reference osisRef="Ezek.31.9">9</reference>), in original advantages, had been compared to "Eden, the garden of God" (<reference osisRef="Ezek.28.13">Eze 28:13</reference>), from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden" (<reference osisRef="Isa.51.3">Is 51:3</reference>), and is to be so unchangeably.

35. they shall say-- The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (Eze 36:20, 21); but now He so vindicates its sanctity (Eze 36:22, 23) that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name (Eze 36:36). Eden-- as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden," Eze 31:8, 9), in original advantages, had been compared to "Eden, the garden of God" (Eze 28:13), from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden" (Is 51:3), and is to be so unchangeably.


<hi type="bold">36. Lord ... spoken ... do it--</hi>(<reference osisRef="Num.23.19">Nu 23:19</reference>).

36. Lord... spoken... do it-- (Nu 23:19).


<hi type="bold">37. I will yet for this be inquired of--</hi>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 (<reference osisRef="Ezek.14.3">Eze 14:3</reference>; <reference osisRef="Ezek.20.3">20:3</reference>). But hereafter, as in the restoration from Babylon (<reference osisRef="Neh.8.1-Neh.9.38">Ne 8:1-9:38</reference>; Da 9:3-20, 21, 23), God will prepare His people's hearts (<reference osisRef="Ezek.36.26">Eze 36:26</reference>) to pray aright for the blessings which He is about to give (Psa 102:13-17, 20; Zec 12:10-14; 13:<reference osisRef="1Cor.14.1">1</reference>).

<hi type="bold">like a flock--</hi>resuming the image (<reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.31">31</reference>).

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 (Eze 14:3; 20:3). But hereafter, as in the restoration from Babylon (Ne 8:1-9:38; Da 9:3-20, 21, 23), God will prepare His people's hearts (Eze 36:26) to pray aright for the blessings which He is about to give (Psa 102:13-17, 20; Zec 12:10-14; 13:1). like a flock-- resuming the image (Eze 34:23, 31).


<hi type="bold">38. As the holy flock--</hi>the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles. <chapter eID="Ezek.36"/>

38. As the holy flock-- the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.


<title type="x-s2">CHAPTER 37</title> <title type="x-s3"><reference osisRef="Ezek.37.1-Ezek.37.28">Eze 37:1-28</reference>. The Vision of Dry Bones Revivified, Symbolizing Israel's Death and Resurrection.</title>
 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 (<reference osisRef="Ezek.37.1-Ezek.14.2">Eze 37:1-14). (2</reference>) The reunion of the formerly hostile members of the community, whose contentions had affected the whole (<reference osisRef="Ezek.37.15-Ezek.28.3">Eze 37:15-28). (3</reference>) The community thus restored is strong enough to withstand the assault of Gog, &c. (<reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>) [Ewald].

<hi type="bold">1. carried ... in the spirit--</hi>The matters transacted, therefore, were not literal, but in vision.

<hi type="bold">the valley--</hi>probably that by the Chebar (<reference osisRef="Ezek.3.22">Eze 3:22</reference>). The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.

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.


<hi type="bold">2. dry--</hi>bleached by long exposure to the atmosphere.

2. dry-- bleached by long exposure to the atmosphere.


<hi type="bold">3. can these bones live? ... thou knowest--</hi>implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (<reference osisRef="Deut.32.39">De 32:39</reference>). 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 (<reference osisRef="John.5.21">Joh 5:21</reference>; <reference osisRef="Rom.4.17">Ro 4:17</reference>; <reference osisRef="2Cor.1.9">2Co 1:9</reference>).

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).


<hi type="bold">4. Prophesy--</hi>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 (<reference osisRef="Jer.1.10">Jr 1:10</reference>).

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 (Jr 1:10).


<hi type="bold">5. I ... cause breath to enter into you--</hi>So <reference osisRef="Isa.26.19">Is 26:19</reference>, 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, <reference osisRef="Ps.104.30">Psa 104:30</reference>.

<hi type="bold">ye shall live--</hi>come to life again.

5. I... cause breath to enter into you-- So Is 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, Psa 104:30. ye shall live-- come to life again.


<hi type="bold">6. ye shall know that I am the Lord--</hi>by the actual proof of My divinity which I will give in reviving Israel.

6. ye shall know that I am the Lord-- by the actual proof of My divinity which I will give in reviving Israel.


<hi type="bold">7. noise--</hi>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.

<hi type="bold">bones came together--</hi>literally, "ye bones came together"; as in <reference osisRef="Jer.49.11">Jr 49:11</reference> (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 (<reference osisRef="Ezek.37.21">Eze 37:21</reference>).

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 Jr 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 (<reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>). Spiritually: a man may assume all the semblances of spiritual life, yet have none, and so be dead before God.

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.


<hi type="bold">9. wind--</hi>rather, the spirit of life or life-breath (Margin). For it is distinct from "the four winds" from which it is summoned.

<hi type="bold">from the four winds--</hi>implying that Israel is to be gathered from the four quarters of the earth (<reference osisRef="Isa.43.5">Is 43:5</reference>, <reference osisRef="Isa.43.6">6</reference>; <reference osisRef="Jer.31.8">Jr 31:8</reference>), even as they were "scattered into all the winds" (<reference osisRef="Ezek.5.10">Eze 5:10</reference>; <reference osisRef="Ezek.12.14">12:14</reference>; <reference osisRef="Ezek.17.21">17:21</reference>; compare <reference osisRef="Rev.7.1">Re 7:1</reference>, <reference osisRef="Rev.7.4">4</reference>).

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 (Is 43:5, 6; Jr 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! (<reference osisRef="John.5.25-John.5.29">Joh 5:25-29</reference>). 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 <reference osisRef="Isa.25.8">Is 25:8</reference>; <reference osisRef="Isa.26.19">26:19</reference>; <reference osisRef="Dan.12.2">Da 12:2</reference>; <reference osisRef="Hos.6.2">Ho 6:2</reference>; <reference osisRef="Hos.13.14">13:14</reference>; compare Note, see on <reference osisRef="Ezek.37.12">Eze 37:12</reference>).

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 Is 25:8; 26:19; Da 12:2; Ho 6:2; 13:14; compare Note, see on Eze 37:12).


<hi type="bold">11. Our bones are dried--</hi>(<reference osisRef="Ps.141.7">Psa 141:7</reference>), explained by "our hope is lost" (<reference osisRef="Isa.49.14">Is 49:14</reference>); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.

<hi type="bold">cut off for our parts--</hi>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.

11. Our bones are dried-- (Psa 141:7), explained by "our hope is lost" (Is 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.


<hi type="bold">12. my people--</hi>in antithesis to "for our parts" (<reference osisRef="Ezek.37.11">Eze 37:11</reference>). 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 (<reference osisRef="Ezek.13.17">Eze 13:17</reference>; <reference osisRef="Ezek.33.2">33:2</reference>; <reference osisRef="Exod.32.7">Ex 32:7</reference>).

<hi type="bold">out of your graves--</hi>out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare <reference osisRef="Ezek.6.8">Eze 6:8</reference>; <reference osisRef="Hos.13.14">Ho 13:14</reference>). The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead" (<reference osisRef="Rom.11.15">Ro 11:15</reference>). Before, the bones were in the open plain (<reference osisRef="Ezek.37.1">Eze 37:1</reference>, 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.

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.


<hi type="bold">16. stick--</hi>alluding to <reference osisRef="Num.17.2">Nu 17:2</reference>, 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.

<hi type="bold">Judah, and ... children of Israel his companions--</hi>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 (<reference osisRef="2Chr.11.12">2Ch 11:12</reference>, <reference osisRef="2Chr.13.16">13, 16</reference>; <reference osisRef="2Chr.15.9">15:9</reference>; <reference osisRef="2Chr.30.11">30:11</reference>, <reference osisRef="2Chr.30.18">18</reference>). 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.

<hi type="bold">For Joseph, the stick of Ephraim--</hi>Ephraim's posterity took the lead, not only of the other descendants of Joseph (compare <reference osisRef="Ezek.37.19">Eze 37:19</reference>), 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 (<reference osisRef="Gen.48.19">Ge 48:19</reference>; <reference osisRef="1Chr.5.1">1Ch 5:1</reference>). 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.

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.

<hi type="bold">stick of Joseph ... in the hand of Ephraim--</hi>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.

<hi type="bold">them--</hi>the "stick of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.

<hi type="bold">with him--</hi>that is, Judah; or "it," that is, the stick of Judah.

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.


<hi type="bold">22. one nation--</hi>(<reference osisRef="Isa.11.13">Is 11:13</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Hos.1.11">Ho 1:11</reference>).

<hi type="bold">one king--</hi>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 (<reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>). The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter (<reference osisRef="Ezek.37.24">Eze 37:24</reference>; <reference osisRef="John.10.16">Joh 10:16</reference>).

22. one nation-- (Is 11:13; Jr 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. (<reference osisRef="Ezek.36.25">Eze 36:25</reference>).

<hi type="bold">out of ... their dwelling-places--</hi>(<reference osisRef="Ezek.36.28">Eze 36:28</reference>, <reference osisRef="Ezek.36.33">33</reference>). I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more.

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.


<hi type="bold">24. David--</hi>Messiah (See on <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>).

24. David-- Messiah (See on Eze 34:23, 24).


<hi type="bold">25. for ever--</hi>(<reference osisRef="Isa.60.21">Is 60:21</reference>; <reference osisRef="Joel.3.20">Joe 3:20</reference>; <reference osisRef="Amos.9.15">Am 9:15</reference>).

25. for ever-- (Is 60:21; Joe 3:20; Am 9:15).


<hi type="bold">26. covenant of peace--</hi>better than the old legal covenant, because an unchangeable covenant of grace (<reference osisRef="Ezek.34.25">Eze 34:25</reference>; <reference osisRef="Isa.55.3">Is 55:3</reference>; <reference osisRef="Jer.32.40">Jr 32:40</reference>).

<hi type="bold">I will place them--</hi>set them in an established position; no longer unsettled as heretofore.

<hi type="bold">my sanctuary--</hi>the temple of God; spiritual in the heart of all true followers of Messiah (<reference osisRef="2Cor.6.16">2Co 6:16</reference>); and, in some literal sense, in the restored Israel (Eze 40:1-44:31).

26. covenant of peace-- better than the old legal covenant, because an unchangeable covenant of grace (Eze 34:25; Is 55:3; Jr 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).


<hi type="bold">27. My tabernacle ... with them--</hi>as foretold (<reference osisRef="Gen.9.27">Ge 9:27</reference>); <reference osisRef="John.1.14">Joh 1:14</reference>, "The Word ... dwelt among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory (<reference osisRef="Rev.21.3">Re 21:3</reference>).

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. (<reference osisRef="Ezek.36.23">Eze 36:23</reference>).

<hi type="bold">sanctify Israel--</hi>set it apart as holy unto Myself and inviolable (<reference osisRef="Exod.19.5">Ex 19:5</reference>, <reference osisRef="Exod.19.6">6</reference>). <chapter eID="Ezek.37"/>

28. (Eze 36:23). sanctify Israel-- set it apart as holy unto Myself and inviolable (Ex 19:5, 6).


<title type="x-s2">CHAPTER 38</title> <title type="x-s3"><reference osisRef="Ezek.38.1-Ezek.38.23">Eze 38:1-23</reference>. The Assault of Gog, and God's Judgment on Him.</title>
<hi type="bold">The objections to a literal interpretation of the prophecy are--</hi>(1) The ideal nature of the name Gog, which 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 (<reference osisRef="Ezek.38.12">Eze 38:12</reference>, <reference osisRef="Ezek.38.13">13</reference>). (<reference osisRef="Ezek.38.4">4</reference>) The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And all 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 hundred eighty working days of the seven months would be three hundred sixty millions of corpses! Then the pestilential vapors from such masses of victims before they were all buried! What Israelite could live in such an atmosphere? (5) The scene of the Lord's controversy here is different from that in <reference osisRef="Isa.34.6">Is 34:6</reference>, Edom, which creates a discrepancy. (But probably a different judgment is alluded to). (6) The gross carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times. It therefore requires a non-literal interpretation. The prophetical delineations of the divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiah's truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israel's anointed King, the Saviour of the world. It is a prophetical parable [Fairbairn]. 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 definite and generally literal interpretation. The awful desolations caused in Judea by Antiochus Epiphanes, of Syria (1 Maccabees; and Porphyry, quoted by Jerome on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and sprinkling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be caused by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (compare Da 8:10-26; 11:21-45; <reference osisRef="Dan.12.1">12:1</reference>; <reference osisRef="Zech.13.9">Zec 13:9</reference>; <reference osisRef="Zech.14.2">14:2</reference>, <reference osisRef="Zech.14.3">3</reference>). Grotius explains Gog as a name taken from Gyges, king of Lydia; and Magog as Syria, in which was a city called Magog [Pliny, 5.28]. What Ezekiel stated more generally, <reference osisRef="Rev.20.7-Rev.20.9">Re 20:7-9</reference> states more definitely as to the anti-Christian confederacy which is to assail the beloved city.

<hi type="bold">2. Gog--</hi>the prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title of the Turkish sultan: "Gog" may be a contraction of this. In Ezekiel's time a horde of northern Asiatics, termed by the Greeks "Scythians," and probably including the Moschi and Tibareni, near the Caucasus, here ("Meshech ... Tubal") undertook an expedition against Egypt [Herodotus, 1.103-106]. These names might be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last anti-Christian confederacy.

<hi type="bold">Magog--</hi>(<reference osisRef="Gen.10.2">Ge 10:2</reference>; <reference osisRef="1Chr.1.5">1Ch 1:5</reference>). The name of a land belonging to Japheth's posterity. Maha, in Sanskrit, means "land." Gog is the ideal political head of the region. In <reference osisRef="Rev.20.8">Re 20:8</reference>, Gog and Magog are two peoples.

<hi type="bold">the chief prince--</hi>rather, "prince of Rosh," or "Rhos" [Septuagint]. The Scythian Tauri in the Crimea were so called. The Araxes also was called "Rhos." The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though their proper ancient name was Slavi, or Wends. Hengstenberg supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince."

CHAPTER 38 Eze 38:1-23. The Assault of Gog, and God's Judgment on Him. The objections to a literal interpretation of the prophecy are-- (1) The ideal nature of the name Gog, which 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 (Eze 38:12, 13). (4) The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And all 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 hundred eighty working days of the seven months would be three hundred sixty millions of corpses! Then the pestilential vapors from such masses of victims before they were all buried! What Israelite could live in such an atmosphere? (5) The scene of the Lord's controversy here is different from that in Is 34:6, Edom, which creates a discrepancy. (But probably a different judgment is alluded to). (6) The gross carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times. It therefore requires a non-literal interpretation. The prophetical delineations of the divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiah's truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israel's anointed King, the Saviour of the world. It is a prophetical parable [Fairbairn]. 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 definite and generally literal interpretation. The awful desolations caused in Judea by Antiochus Epiphanes, of Syria (1 Maccabees; and Porphyry, quoted by Jerome on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and sprinkling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be caused by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (compare Da 8:10-26; 11:21-45; 12:1; Zec 13:9; 14:2, 3). Grotius explains Gog as a name taken from Gyges, king of Lydia; and Magog as Syria, in which was a city called Magog [Pliny, 5.28]. What Ezekiel stated more generally, Re 20:7-9 states more definitely as to the anti-Christian confederacy which is to assail the beloved city. 2. Gog-- the prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title of the Turkish sultan: "Gog" may be a contraction of this. In Ezekiel's time a horde of northern Asiatics, termed by the Greeks "Scythians," and probably including the Moschi and Tibareni, near the Caucasus, here ("Meshech... Tubal") undertook an expedition against Egypt [Herodotus, 1.103-106]. These names might be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last anti-Christian confederacy. Magog-- (Ge 10:2; 1Ch 1:5). The name of a land belonging to Japheth's posterity. Maha, in Sanskrit, means "land." Gog is the ideal political head of the region. In Re 20:8, Gog and Magog are two peoples. the chief prince-- rather, "prince of Rosh," or "Rhos" [Septuagint]. The Scythian Tauri in the Crimea were so called. The Araxes also was called "Rhos." The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though their proper ancient name was Slavi, or Wends. Hengstenberg supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince."


3. His high-sounding titles are repeated to imply the haughty self-confidence of the invader as if invincible.


<hi type="bold">4. turn thee back--</hi>as a refractory wild beast, which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be, by overruling Providence, permitted to deceive them to their ruin (<reference osisRef="Rev.20.7">Re 20:7</reference>, <reference osisRef="Rev.20.8">8</reference>).

<hi type="bold">hooks into thy jaws--</hi>(<reference osisRef="Ezek.29.4">Eze 29:4</reference>; <reference osisRef="2Kgs.19.28">2Ki 19:28</reference>).

4. turn thee back-- as a refractory wild beast, which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be, by overruling Providence, permitted to deceive them to their ruin (Re 20:7, 8). hooks into thy jaws-- (Eze 29:4; 2Ki 19:28).


<hi type="bold">5. Persia ... Libya--</hi>expressly specified by Appian as supplying the ranks of Antiochus' army.

5. Persia... Libya-- expressly specified by Appian as supplying the ranks of Antiochus' army.


<hi type="bold">6. Gomer--</hi>the Celtic Cimmerians of Crim-Tartary.

<hi type="bold">Togarmah--</hi>the Armenians of the Caucasus, south of Iberia.

6. Gomer-- the Celtic Cimmerians of Crim-Tartary. Togarmah-- the Armenians of the Caucasus, south of Iberia.


<hi type="bold">7. Irony. Prepare thee and all thine with all needful accoutrements for war--</hi>that ye may perish together.

<hi type="bold">be ... a guard unto them--</hi>that is, if thou canst.

7. Irony. Prepare thee and all thine with all needful accoutrements for war-- that ye may perish together. be... a guard unto them-- that is, if thou canst.


<hi type="bold">8. thou shall be visited--</hi>in wrath, by God (<reference osisRef="Isa.29.6">Is 29:6</reference>). Probably there is allusion to <reference osisRef="Isa.24.21">Is 24:21</reference>, <reference osisRef="Isa.24.22">22</reference>, "The host of the high ones ... shall be gathered ... as prisoners ... in the pit ... and after many days shall they be visited." I therefore prefer English Version to Grotius rendering, "Thou shalt get the command" of the expedition. The "after many days" is defined by "in the latter years," that is, in the times just before the coming of Messiah, namely, under Antiochus, before His first coming; under Antichrist, before His second coming.

<hi type="bold">the mountains of Israel ... always waste--</hi>that is, waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious atrocity of the act, to assail God's people, who had only begun to recover from their protracted calamities.

<hi type="bold">but it is brought ... and they shall dwell--</hi>rather, "And they (the Israelites) were brought ... dwelt safely" [Fairbairn]. English Version means, "Against Israel, which has been waste, but which (that is, whose people) is now (at the time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by the invader dwelling securely, so as to seem an easy prey to him."

8. thou shall be visited-- in wrath, by God (Is 29:6). Probably there is allusion to Is 24:21, 22, "The host of the high ones... shall be gathered... as prisoners... in the pit... and after many days shall they be visited." I therefore prefer English Version to Grotius rendering, "Thou shalt get the command" of the expedition. The "after many days" is defined by "in the latter years," that is, in the times just before the coming of Messiah, namely, under Antiochus, before His first coming; under Antichrist, before His second coming. the mountains of Israel... always waste-- that is, waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious atrocity of the act, to assail God's people, who had only begun to recover from their protracted calamities. but it is brought... and they shall dwell-- rather, "And they (the Israelites) were brought... dwelt safely" [Fairbairn]. English Version means, "Against Israel, which has been waste, but which (that is, whose people) is now (at the time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by the invader dwelling securely, so as to seem an easy prey to him."


<hi type="bold">9. cloud to cover the land--</hi>with the multitude of thy forces.

9. cloud to cover the land-- with the multitude of thy forces.


<hi type="bold">10. an evil thought--</hi>as to attacking God's people in their defenseless state.

10. an evil thought-- as to attacking God's people in their defenseless state.


<hi type="bold">11. dwell safely--</hi>that is, securely, without fear of danger (compare <reference osisRef="Esth.9.19">Es 9:19</reference>). Antiochus, the type of Antichrist, took Jerusalem without a blow.

11. dwell safely-- that is, securely, without fear of danger (compare Es 9:19). Antiochus, the type of Antichrist, took Jerusalem without a blow.


<hi type="bold">12. midst of the land--</hi>literally, "the navel" of the land (<reference osisRef="Judg.9.37">Jud 9:37</reference>, Margin). So, in <reference osisRef="Ezek.5.5">Eze 5:5</reference>, Israel is said to be set "in the midst of the nations"; not physically, but morally, a central position for being a blessing to the world: so (as the favored or "beloved city," <reference osisRef="Rev.20.9">Re 20:9</reference>) an object of envy. Grotius translates, "In the height of the land" (so <reference osisRef="Ezek.38.8">Eze 38:8</reference>), "the mountains of Israel," Israel being morally elevated above the rest of the world.

12. midst of the land-- literally, "the navel" of the land (Jud 9:37, Margin). So, in Eze 5:5, Israel is said to be set "in the midst of the nations"; not physically, but morally, a central position for being a blessing to the world: so (as the favored or "beloved city," Re 20:9) an object of envy. Grotius translates, "In the height of the land" (so Eze 38:8), "the mountains of Israel," Israel being morally elevated above the rest of the world.


<hi type="bold">13. Sheba, &c.--</hi>These mercantile peoples, though not taking an active part against the cause of God, are well pleased to see others do it. Worldliness makes them ready to deal in the ill-gotten spoil of the invaders of God's people. Gain is before godliness with them (1 Maccabees 3:41).

<hi type="bold">young lions--</hi>daring princes and leaders.

13. Sheba, &c.-- These mercantile peoples, though not taking an active part against the cause of God, are well pleased to see others do it. Worldliness makes them ready to deal in the ill-gotten spoil of the invaders of God's people. Gain is before godliness with them (1 Maccabees 3:41). young lions-- daring princes and leaders.


<hi type="bold">14. shalt thou not know it?--</hi>to thy cost, being visited with punishment, while Israel dwells safely.

14. shalt thou not know it?-- to thy cost, being visited with punishment, while Israel dwells safely.


<hi type="bold">16. I will bring thee against my land, that the heathen may know me--</hi>So in <reference osisRef="Exod.9.16">Ex 9:16</reference>, God tells Pharaoh, "For this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth."

16. I will bring thee against my land, that the heathen may know me-- So in Ex 9:16, God tells Pharaoh, "For this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth."


<hi type="bold">17. thou he of whom I have spoken in old time--</hi>Gog, &c. are here identified with the enemies spoken of in other prophecies (<reference osisRef="Num.24.17-Num.24.24">Nu 24:17-24</reference>; <reference osisRef="Isa.27.1">Is 27:1</reference>; compare <reference osisRef="Isa.26.20">Is 26:20</reference>, <reference osisRef="Isa.26.21">21</reference>; <reference osisRef="Jer.30.23">Jr 30:23</reference>, <reference osisRef="Jer.30.24">24</reference>; <reference osisRef="Joel.3.1">Joe 3:1</reference>; <reference osisRef="Mic.5.5">Mi 5:5</reference>, <reference osisRef="Mic.5.6">6</reference>; Is 14:12-14; 59:<reference osisRef="Isa.14.19">19</reference>). God is represented as addressing Gog at the time of his assault; therefore, the "old time" is the time long prior, when Ezekiel uttered these prophecies; so, he also, as well as Daniel (<reference osisRef="Dan.11.1-Dan.11.45">Da 11:1-45</reference>) and Zechariah (<reference osisRef="Zech.14.1-Zech.14.21">Zec 14:1-21</reference>) are included among "the prophets of Israel" here.

<hi type="bold">many years--</hi>ago.

17. thou he of whom I have spoken in old time-- Gog, &c. are here identified with the enemies spoken of in other prophecies (Nu 24:17-24; Is 27:1; compare Is 26:20, 21; Jr 30:23, 24; Joe 3:1; Mi 5:5, 6; Is 14:12-14; 59:19). God is represented as addressing Gog at the time of his assault; therefore, the "old time" is the time long prior, when Ezekiel uttered these prophecies; so, he also, as well as Daniel (Da 11:1-45) and Zechariah (Zec 14:1-21) are included among "the prophets of Israel" here. many years-- ago.


<hi type="bold">18. fury shall come up in my face--</hi>literally, "nose"; in Hebrew, the idiomatic expression for anger, as men in anger breathe strongly through the nostrils. Anthropopathy: God stooping to human modes of thought (<reference osisRef="Ps.18.8">Psa 18:8</reference>).

18. fury shall come up in my face-- literally, "nose"; in Hebrew, the idiomatic expression for anger, as men in anger breathe strongly through the nostrils. Anthropopathy: God stooping to human modes of thought (Psa 18:8).


<hi type="bold">19. great shaking--</hi>an earthquake: physical agitations after accompanying social and moral revolutions. Foretold also in <reference osisRef="Joel.3.16">Joe 3:16</reference>; (compare <reference osisRef="Hag.2.6">Hag 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>; <reference osisRef="Matt.24.7">Mt 24:7</reference>, <reference osisRef="Matt.24.29">29</reference>; <reference osisRef="Rev.16.18">Re 16:18</reference>).

19. great shaking-- an earthquake: physical agitations after accompanying social and moral revolutions. Foretold also in Joe 3:16; (compare Hag 2:6, 7; Mt 24:7, 29; Re 16:18).


<hi type="bold">20. fishes--</hi>disturbed by the fleets which I will bring.

<hi type="bold">fowls, &c.--</hi>frightened at the sight of so many men: an ideal picture.

<hi type="bold">mountains--</hi>that is, the fortresses on the mountains.

<hi type="bold">steep places--</hi>literally, "stairs" (<reference osisRef="Song.2.14">So 2:14</reference>); steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains.

<hi type="bold">every wall--</hi>of towns.

20. fishes-- disturbed by the fleets which I will bring. fowls, &c.-- frightened at the sight of so many men: an ideal picture. mountains-- that is, the fortresses on the mountains. steep places-- literally, "stairs" (So 2:14); steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains. every wall-- of towns.


<hi type="bold">21. every man's sword ... against his brother--</hi>I will destroy them partly by My people's sword, partly by their swords being turned against one another (compare <reference osisRef="2Chr.20.23">2Ch 20:23</reference>).

21. every man's sword... against his brother-- I will destroy them partly by My people's sword, partly by their swords being turned against one another (compare 2Ch 20:23).


<hi type="bold">22. plead--</hi>a forensic term; because God in His inflictions acts on the principles of His own immutable justice, not by arbitrary impulse (<reference osisRef="Isa.66.16">Is 66:16</reference>; <reference osisRef="Jer.25.31">Jr 25:31</reference>).

<hi type="bold">blood ... hailstones, fire--</hi>(<reference osisRef="Rev.8.7">Re 8:7</reference>; <reference osisRef="Rev.16.21">16:21</reference>). The imagery is taken from the destruction of Sodom and the plagues of Egypt (compare <reference osisRef="Ps.11.6">Psa 11:6</reference>). Antiochus died by "pestilence" (2 Maccabees 9:5). <chapter eID="Ezek.38"/>

22. plead-- a forensic term; because God in His inflictions acts on the principles of His own immutable justice, not by arbitrary impulse (Is 66:16; Jr 25:31). blood... hailstones, fire-- (Re 8:7; 16:21). The imagery is taken from the destruction of Sodom and the plagues of Egypt (compare Psa 11:6). Antiochus died by "pestilence" (2 Maccabees 9:5).


<title type="x-s2">CHAPTER 39</title> <title type="x-s3"><reference osisRef="Ezek.39.1-Ezek.39.29">Eze 39:1-29</reference>. Continuation of the Prophecy against Gog.</title>

1. Repeated from <reference osisRef="Ezek.38.3">Eze 38:3</reference>, to impress the prophecy more on the mind.

CHAPTER 39 Eze 39:1-29. Continuation of the Prophecy against Gog. 1. Repeated from Eze 38:3, to impress the prophecy more on the mind.


<hi type="bold">2. leave but the sixth part of thee--</hi>Margin, "strike thee with six plagues" (namely, pestilence, blood, overflowing rain, hailstones, fire, brimstone, <reference osisRef="Ezek.38.22">Eze 38:22</reference>); or, "draw thee back with an hook of six teeth" (<reference osisRef="Ezek.38.4">Eze 38:4</reference>), the six teeth being those six plagues. Rather, "lead thee about" [Ludovicus De Dieu and Septuagint]. As Antiochus was led (to his ruin) to leave Egypt for an expedition against Palestine, so shall the last great enemy of God be.

<hi type="bold">north parts--</hi>from the extreme north [Fairbairn].

2. leave but the sixth part of thee-- Margin, "strike thee with six plagues" (namely, pestilence, blood, overflowing rain, hailstones, fire, brimstone, Eze 38:22); or, "draw thee back with an hook of six teeth" (Eze 38:4), the six teeth being those six plagues. Rather, "lead thee about" [Ludovicus De Dieu and Septuagint]. As Antiochus was led (to his ruin) to leave Egypt for an expedition against Palestine, so shall the last great enemy of God be. north parts-- from the extreme north [Fairbairn].


<hi type="bold">3. bow--</hi>in which the Scythians were most expert.

3. bow-- in which the Scythians were most expert.


4-5. (Compare <reference osisRef="Ezek.39.17-Ezek.39.20">Eze 39:17-20</reference>).

<hi type="bold">upon the mountains of Israel--</hi>The scene of Israel's preservation shall be that of the ungodly foe's destruction.

4-5. (Compare Eze 39:17-20). upon the mountains of Israel-- The scene of Israel's preservation shall be that of the ungodly foe's destruction.


<hi type="bold">6. carelessly--</hi>in self-confident security.

<hi type="bold">the isles--</hi>Those dwelling in maritime regions, who had helped Gog with fleets and troops, shall be visited with the fire of God's wrath in their own lands.

6. carelessly-- in self-confident security. the isles-- Those dwelling in maritime regions, who had helped Gog with fleets and troops, shall be visited with the fire of God's wrath in their own lands.


<hi type="bold">7. not let them pollute my holy name--</hi>by their sins bringing down judgments which made the heathen think that I was unable or unwilling to save My people.

7. not let them pollute my holy name-- by their sins bringing down judgments which made the heathen think that I was unable or unwilling to save My people.


<hi type="bold">8. it is come ... it is done--</hi>The prediction of the salvation of My people, and the ruin of their enemy, is come to pass--is done: expressing that the event foretold is as certain as if it were already accomplished.

8. it is come... it is done-- The prediction of the salvation of My people, and the ruin of their enemy, is come to pass--is done: expressing that the event foretold is as certain as if it were already accomplished.


9-10. The burning of the foe's weapons implies that nothing belonging to them should be left to pollute the land. The seven years (seven being the sacred number) spent on this work, implies the completeness of the cleansing, and the people's zeal for purity. How different from the ancient Israelites, who left not merely the arms, but the heathen themselves, to remain among them [Fairbairn], (<reference osisRef="Judg.1.27">Jud 1:27</reference>, <reference osisRef="1Cor.1.28">28</reference>; <reference osisRef="2Cor.2.3">2:2, 3</reference>; <reference osisRef="Ps.106.34-Ps.106.36">Psa 106:34-36</reference>). The desolation by Antiochus began in the one hundred and forty-first year of the Seleucidæ. From this date to 148, a period of six years and four months ("2300 days," <reference osisRef="Dan.8.14">Da 8:14</reference>), when the temple-worship was restored (1 Maccabees 4:52), God vouchsafed many triumphs to His people; from this time to the death of Antiochus, early in 149, a period of seven months, the Jews had rest from Antiochus, and purified their land, and on the twenty-fifth day of the ninth month celebrated the Encænia, or feast of dedication (<reference osisRef="John.10.22">Joh 10:22</reference>) and purification of the temple. The whole period, in round numbers, was seven years. Mattathias was the patriotic Jewish leader, and his third son, Judas, the military commander under whom the Syrian generals were defeated. He retook Jerusalem and purified the temple. Simon and Jonathan, his brothers, succeeded him: the independence of the Jews was secured, and the crown vested in the Asmonean family, in which it continued till Herod the Great.

9-10. The burning of the foe's weapons implies that nothing belonging to them should be left to pollute the land. The seven years (seven being the sacred number) spent on this work, implies the completeness of the cleansing, and the people's zeal for purity. How different from the ancient Israelites, who left not merely the arms, but the heathen themselves, to remain among them [Fairbairn], (Jud 1:27, 28; 2:2, 3; Psa 106:34-36). The desolation by Antiochus began in the one hundred and forty-first year of the Seleucidæ. From this date to 148, a period of six years and four months ("2300 days," Da 8:14), when the temple-worship was restored (1 Maccabees 4:52), God vouchsafed many triumphs to His people; from this time to the death of Antiochus, early in 149, a period of seven months, the Jews had rest from Antiochus, and purified their land, and on the twenty-fifth day of the ninth month celebrated the Encænia, or feast of dedication (Joh 10:22) and purification of the temple. The whole period, in round numbers, was seven years. Mattathias was the patriotic Jewish leader, and his third son, Judas, the military commander under whom the Syrian generals were defeated. He retook Jerusalem and purified the temple. Simon and Jonathan, his brothers, succeeded him: the independence of the Jews was secured, and the crown vested in the Asmonean family, in which it continued till Herod the Great.


<hi type="bold">11. place ... of graves--</hi>Gog found only a grave where he had expected the spoils of conquest.

<hi type="bold">valley--</hi>So vast were to be the masses that nothing but a deep valley would suffice for their corpses.

<hi type="bold">the passengers on the east of the sea--</hi>those travelling on the high road, east of the Dead Sea, from Syria to Petra and Egypt. The publicity of the road would cause many to observe God's judgments, as the stench (as English Version translates) or the multitude of graves (as Henderson translates, "it shall stop the passengers") would arrest the attention of passers-by. Their grave would be close to that of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alike being signal instances of God's judgments.

11. place... of graves-- Gog found only a grave where he had expected the spoils of conquest. valley-- So vast were to be the masses that nothing but a deep valley would suffice for their corpses. the passengers on the east of the sea-- those travelling on the high road, east of the Dead Sea, from Syria to Petra and Egypt. The publicity of the road would cause many to observe God's judgments, as the stench (as English Version translates) or the multitude of graves (as Henderson translates, "it shall stop the passengers") would arrest the attention of passers-by. Their grave would be close to that of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alike being signal instances of God's judgments.


<hi type="bold">13. I ... glorified--</hi>in destroying the foe (<reference osisRef="Ezek.28.22">Eze 28:22</reference>).

13. I... glorified-- in destroying the foe (Eze 28:22).


<hi type="bold">14. with the passengers--</hi>The men employed continually in the burying were to be helped by those happening to pass by; all were to combine.

<hi type="bold">after the end of seven months shall they search--</hi>to see if the work was complete [Munster].

14. with the passengers-- The men employed continually in the burying were to be helped by those happening to pass by; all were to combine. after the end of seven months shall they search-- to see if the work was complete [Munster].


15. First "all the people of the land" engaged in the burying for seven months; then special men were employed, at the end of the seven months, to search for any still left unburied. The passers-by helped them by setting up a mark near any such bones, in order to keep others from being defiled by casually touching them, and that the buriers might come and remove them. Denoting the minute care to put away every relic of heathen pollution from the Holy Land.


16. A city in the neighborhood was to receive the name Hamonah, "multitude," to commemorate the overthrow of the multitudes of the foe [Henderson]. The multitude of the slain shall give a name to the city of Jerusalem after the land shall have been cleansed [Grotius]. Jerusalem shall be famed as the conqueror of multitudes.


17. (<reference osisRef="Rev.19.17">Re 19:17</reference>).

<hi type="bold">sacrifice--</hi>Anciently worshippers feasted on the sacrifices. The birds and beasts of prey are invited to the sacrificial feast provided by God (compare <reference osisRef="Isa.18.6">Is 18:6</reference>; <reference osisRef="Isa.34.6">34:6</reference>; <reference osisRef="Zeph.1.7">Zep 1:7</reference>; <reference osisRef="Mark.9.49">Mr 9:49</reference>). Here this sacrifice holds only a subordinate place in the picture, and so is put last. Not only shall their bones lie long unburied, but they shall be stripped of the flesh by beasts and birds of prey.

17. (Re 19:17). sacrifice-- Anciently worshippers feasted on the sacrifices. The birds and beasts of prey are invited to the sacrificial feast provided by God (compare Is 18:6; 34:6; Zep 1:7; Mr 9:49). Here this sacrifice holds only a subordinate place in the picture, and so is put last. Not only shall their bones lie long unburied, but they shall be stripped of the flesh by beasts and birds of prey.


<hi type="bold">18. rams ... lambs ... goats--</hi>By these various animal victims used in sacrifices are meant various ranks of men, princes, generals, and soldiers (compare <reference osisRef="Isa.34.6">Is 34:6</reference>).

<hi type="bold">fatlings of Bashan--</hi>ungodly men of might (<reference osisRef="Ps.22.12">Psa 22:12</reference>). Bashan, beyond Jordan, was famed for its fat cattle. Fat implies prosperity which often makes men refractory towards God (<reference osisRef="Deut.32.14">De 32:14</reference>, <reference osisRef="Deut.32.15">15</reference>).

18. rams... lambs... goats-- By these various animal victims used in sacrifices are meant various ranks of men, princes, generals, and soldiers (compare Is 34:6). fatlings of Bashan-- ungodly men of might (Psa 22:12). Bashan, beyond Jordan, was famed for its fat cattle. Fat implies prosperity which often makes men refractory towards God (De 32:14, 15).


<hi type="bold">20. my table--</hi>the field of battle on the mountains of Israel (<reference osisRef="Ezek.38.8">Eze 38:8</reference>, <reference osisRef="Ezek.38.20">20</reference>).

<hi type="bold">chariots--</hi>that is, charioteers.

20. my table-- the field of battle on the mountains of Israel (Eze 38:8, 20). chariots-- that is, charioteers.


<hi type="bold">22. So the house of Israel shall know ... Lord--</hi>by My interposition for them. So, too, the heathen shall be led to fear the name of the Lord (<reference osisRef="Ps.102.15">Psa 102:15</reference>).

22. So the house of Israel shall know... Lord-- by My interposition for them. So, too, the heathen shall be led to fear the name of the Lord (Psa 102:15).


<hi type="bold">23. hid I my face--</hi>(<reference osisRef="Deut.31.17">De 31:17</reference>; <reference osisRef="Isa.59.2">Is 59:2</reference>).

23. hid I my face-- (De 31:17; Is 59:2).


<hi type="bold">25. bring again the captivity--</hi>restore from calamity to prosperity.

<hi type="bold">the whole house of Israel--</hi>so "all Israel" (<reference osisRef="Rom.11.26">Ro 11:26</reference>). The restorations of Israel heretofore have been partial; there must be one yet future that is to be universal (<reference osisRef="Hos.1.11">Ho 1:11</reference>).

25. bring again the captivity-- restore from calamity to prosperity. the whole house of Israel-- so "all Israel" (Ro 11:26). The restorations of Israel heretofore have been partial; there must be one yet future that is to be universal (Ho 1:11).


<hi type="bold">26. After that they have borne their shame--</hi>the punishment of their sin: after they have become sensible of their guilt, and ashamed of it (<reference osisRef="Ezek.20.43">Eze 20:43</reference>; <reference osisRef="Ezek.36.31">36:31</reference>).

26. After that they have borne their shame-- the punishment of their sin: after they have become sensible of their guilt, and ashamed of it (Eze 20:43; 36:31).


<hi type="bold">27. sanctified in them--</hi>vindicated as holy in My dealings with them.

27. sanctified in them-- vindicated as holy in My dealings with them.


28. The Jews, having no dominion, settled country, or fixed property to detain them, may return at any time without difficulty (compare <reference osisRef="Hos.3.4">Ho 3:4</reference>, <reference osisRef="Hos.3.5">5</reference>).

28. The Jews, having no dominion, settled country, or fixed property to detain them, may return at any time without difficulty (compare Ho 3:4, 5).


<hi type="bold">29. poured out my Spirit upon ... Israel--</hi>the sure forerunner of their conversion (<reference osisRef="Joel.2.28">Joe 2:28</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>). The pouring out of His Spirit is a pledge that He will hide His face no more (<reference osisRef="2Cor.1.22">2Co 1:22</reference>; <reference osisRef="Eph.1.14">Ep 1:14</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>). <chapter eID="Ezek.39"/>

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; Ep 1:14; Php 1:6).


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Ezek.40.1-Ezek.40.49">Eze 40:1-49</reference>. The Remaining Chapters, the Fortieth through Forty-eighth, Give an Ideal Picture of the Restored Jewish Temple.</title>
 The arrangements as to the land and the temple are, in many particulars, different from those subsisting before the captivity. There are things in it so improbable physically as to preclude a purely literal interpretation. The general truth seems to hold good that, as Israel served the nations for his rejection of Messiah, so shall they serve him in the person of Messiah, when he shall acknowledge Messiah (<reference osisRef="Isa.60.12">Is 60:12</reference>; <reference osisRef="Zech.14.17-Zech.14.19">Zec 14:17-19</reference>; compare <reference osisRef="Ps.72.11">Psa 72:11</reference>). The ideal temple exhibits, under Old Testament forms (used as being those then familiar to the men whom Ezekiel, a priest himself, and one who delighted in sacrificial images, addresses), not the precise literal outline, but the essential character of the worship of Messiah as it shall be when He shall exercise sway in Jerusalem among His own people, the Jews, and thence to the ends of the earth. The very fact that the whole is a vision (<reference osisRef="Ezek.40.2">Eze 40:2</reference>), not an oral face-to-face communication such as that granted to Moses (<reference osisRef="Num.12.6-Num.12.8">Nu 12:6-8</reference>), implies that the directions are not to be understood so precisely literally as those given to the Jewish lawgiver. The description involves things which, taken literally, almost involve natural impossibilities. The square of the temple, in <reference osisRef="Ezek.42.20">Eze 42:20</reference>, is six times as large as the circuit of the wall enclosing the old temple, and larger than all the earthly Jerusalem. Ezekiel gives three and a half miles and one hundred forty yards to his temple square. The boundaries of the ancient city were about two and a half miles. Again, the city in Ezekiel has an area between three or four thousand square miles, including the holy ground set apart for the prince, priests, and Levites. This is nearly as large as the whole of Judea west of the Jordan. As Zion lay in the center of the ideal city, the one-half of the sacred portion extended to nearly thirty miles south of Jerusalem, that is, covered nearly the whole southern territory, which reached only to the Dead Sea (<reference osisRef="Ezek.47.19">Eze 47:19</reference>), and yet five tribes were to have their inheritance on that side of Jerusalem, beyond the sacred portion (<reference osisRef="Ezek.48.23-Ezek.48.28">Eze 48:23-28</reference>). Where was land to be found for them there? A breadth of but four or five miles apiece would be left. As the boundaries of the land are given the same as under Moses, these incongruities cannot be explained away by supposing physical changes about to be effected in the land such as will meet the difficulties of the purely literal interpretation. The distribution of the land is in equal portions among the twelve tribes, without respect to their relative numbers, and the parallel sections running from east to west. There is a difficulty also in the supposed separate existence of the twelve tribes, such separate tribeships no longer existing, and it being hard to imagine how they could be restored as distinct tribes, mingled as they now are. So the stream that issued from the east threshold of the temple and flowed into the Dead Sea, in the rapidity of its increase and the quality of its waters, is unlike anything ever known in Judea or elsewhere in the world. Lastly, the catholicity of the Christian dispensation, and the spirituality of its worship, seem incompatible with a return to the local narrowness and "beggarly elements" of the Jewish ritual and carnal ordinances, disannulled "because of the unprofitableness thereof" [Fairbairn], (<reference osisRef="Gal.4.3">Ga 4:3</reference>, <reference osisRef="Gal.4.9">9</reference>; <reference osisRef="Gal.5.1">5:1</reference>; <reference osisRef="Heb.9.10">He 9:10</reference>; <reference osisRef="Heb.10.18">10:18</reference>). "A temple with sacrifices now would be a denial of the all-sufficiency of the sacrifice of Christ. He who sacrificed before confessed the Messiah. He who should sacrifice now would solemnly deny Him" [Douglas]. These difficulties, however, may be all seeming, not real. Faith accepts God's Word as it is, waits for the event, sure that it will clear up all such difficulties. Perhaps, as some think, the beau ideal of a sacred commonwealth is given according to the then existing pattern of temple services, which would be the imagery most familiar to the prophet and his hearers at the time. The minute particularizing of details is in accordance with Ezekiel's style, even in describing purely ideal scenes. The old temple embodied in visible forms and rites spiritual truths affecting the people even when absent from it. So this ideal temple is made in the absence of the outward temple to serve by description the same purpose of symbolical instruction as the old literal temple did by forms and acts. As in the beginning God promised to be a "sanctuary" (<reference osisRef="Ezek.11.16">Eze 11:16</reference>) to the captives at the Chebar, so now at the close is promised a complete restoration and realization of the theocratic worship and polity under Messiah in its noblest ideal (compare <reference osisRef="Jer.31.38-Jer.31.40">Jr 31:38-40</reference>). In <reference osisRef="Rev.21.22">Re 21:22</reference> "no temple" is seen, as in the perfection of the new dispensation the accidents of place and form are no longer needed to realize to Christians what Ezekiel imparts to Jewish minds by the imagery familiar to them. In Ezekiel's temple holiness stretches over the entire temple, so that in this there is no longer a distinction between the different parts, as in the old temple: parts left undeterminate in the latter obtain now a divine sanction, so that all arbitrariness is excluded. So that it is be a perfect manifestation of the love of God to His covenant-people (Eze 40:1-43:12); and from it, as from a new center of religious life, there gushes forth the fulness of blessings to them, and so to all people (<reference osisRef="Ezek.47.1-Ezek.47.23">Eze 47:1-23</reference>) [Fairbairn and Havernick]. The temple built at the return from Babylon can only very partially have realized the model here given. The law is seemingly opposed to the gospel (<reference osisRef="Matt.5.21">Mt 5:21</reference>, <reference osisRef="Matt.22.27">22, 27</reference>, 28, 33, 34). It is not really so (compare <reference osisRef="Matt.5.17">Mt 5:17</reference>, <reference osisRef="Matt.5.18">18</reference>; <reference osisRef="Rom.3.31">Ro 3:31</reference>; <reference osisRef="Gal.3.21">Ga 3:21</reference>, <reference osisRef="Gal.3.22">22</reference>). It is true Christ's sacrifice superseded the law sacrifices (<reference osisRef="Heb.10.12-Heb.10.18">He 10:12-18</reference>). Israel's province may hereafter be to show the essential identity, even in the minute details of the temple sacrifices, between the law and gospel (<reference osisRef="Rom.10.8">Ro 10:8</reference>). The ideal of the theocratic temple will then first be realized.

<hi type="bold">1. beginning of the year--</hi>the ecclesiastical year, the first month of which was Nisan.

<hi type="bold">the city ... thither--</hi>Jerusalem, the center to which all the prophet's thoughts tended.

CHAPTER 40 Eze 40:1-49. The Remaining Chapters, the Fortieth through Forty-eighth, Give an Ideal Picture of the Restored Jewish Temple. The arrangements as to the land and the temple are, in many particulars, different from those subsisting before the captivity. There are things in it so improbable physically as to preclude a purely literal interpretation. The general truth seems to hold good that, as Israel served the nations for his rejection of Messiah, so shall they serve him in the person of Messiah, when he shall acknowledge Messiah (Is 60:12; Zec 14:17-19; compare Psa 72:11). The ideal temple exhibits, under Old Testament forms (used as being those then familiar to the men whom Ezekiel, a priest himself, and one who delighted in sacrificial images, addresses), not the precise literal outline, but the essential character of the worship of Messiah as it shall be when He shall exercise sway in Jerusalem among His own people, the Jews, and thence to the ends of the earth. The very fact that the whole is a vision (Eze 40:2), not an oral face-to-face communication such as that granted to Moses (Nu 12:6-8), implies that the directions are not to be understood so precisely literally as those given to the Jewish lawgiver. The description involves things which, taken literally, almost involve natural impossibilities. The square of the temple, in Eze 42:20, is six times as large as the circuit of the wall enclosing the old temple, and larger than all the earthly Jerusalem. Ezekiel gives three and a half miles and one hundred forty yards to his temple square. The boundaries of the ancient city were about two and a half miles. Again, the city in Ezekiel has an area between three or four thousand square miles, including the holy ground set apart for the prince, priests, and Levites. This is nearly as large as the whole of Judea west of the Jordan. As Zion lay in the center of the ideal city, the one-half of the sacred portion extended to nearly thirty miles south of Jerusalem, that is, covered nearly the whole southern territory, which reached only to the Dead Sea (Eze 47:19), and yet five tribes were to have their inheritance on that side of Jerusalem, beyond the sacred portion (Eze 48:23-28). Where was land to be found for them there? A breadth of but four or five miles apiece would be left. As the boundaries of the land are given the same as under Moses, these incongruities cannot be explained away by supposing physical changes about to be effected in the land such as will meet the difficulties of the purely literal interpretation. The distribution of the land is in equal portions among the twelve tribes, without respect to their relative numbers, and the parallel sections running from east to west. There is a difficulty also in the supposed separate existence of the twelve tribes, such separate tribeships no longer existing, and it being hard to imagine how they could be restored as distinct tribes, mingled as they now are. So the stream that issued from the east threshold of the temple and flowed into the Dead Sea, in the rapidity of its increase and the quality of its waters, is unlike anything ever known in Judea or elsewhere in the world. Lastly, the catholicity of the Christian dispensation, and the spirituality of its worship, seem incompatible with a return to the local narrowness and "beggarly elements" of the Jewish ritual and carnal ordinances, disannulled "because of the unprofitableness thereof" [Fairbairn], (Ga 4:3, 9; 5:1; He 9:10; 10:18). "A temple with sacrifices now would be a denial of the all-sufficiency of the sacrifice of Christ. He who sacrificed before confessed the Messiah. He who should sacrifice now would solemnly deny Him" [Douglas]. These difficulties, however, may be all seeming, not real. Faith accepts God's Word as it is, waits for the event, sure that it will clear up all such difficulties. Perhaps, as some think, the beau ideal of a sacred commonwealth is given according to the then existing pattern of temple services, which would be the imagery most familiar to the prophet and his hearers at the time. The minute particularizing of details is in accordance with Ezekiel's style, even in describing purely ideal scenes. The old temple embodied in visible forms and rites spiritual truths affecting the people even when absent from it. So this ideal temple is made in the absence of the outward temple to serve by description the same purpose of symbolical instruction as the old literal temple did by forms and acts. As in the beginning God promised to be a "sanctuary" (Eze 11:16) to the captives at the Chebar, so now at the close is promised a complete restoration and realization of the theocratic worship and polity under Messiah in its noblest ideal (compare Jr 31:38-40). In Re 21:22 "no temple" is seen, as in the perfection of the new dispensation the accidents of place and form are no longer needed to realize to Christians what Ezekiel imparts to Jewish minds by the imagery familiar to them. In Ezekiel's temple holiness stretches over the entire temple, so that in this there is no longer a distinction between the different parts, as in the old temple: parts left undeterminate in the latter obtain now a divine sanction, so that all arbitrariness is excluded. So that it is be a perfect manifestation of the love of God to His covenant-people (Eze 40:1-43:12); and from it, as from a new center of religious life, there gushes forth the fulness of blessings to them, and so to all people (Eze 47:1-23) [Fairbairn and Havernick]. The temple built at the return from Babylon can only very partially have realized the model here given. The law is seemingly opposed to the gospel (Mt 5:21, 22, 27, 28, 33, 34). It is not really so (compare Mt 5:17, 18; Ro 3:31; Ga 3:21, 22). It is true Christ's sacrifice superseded the law sacrifices (He 10:12-18). Israel's province may hereafter be to show the essential identity, even in the minute details of the temple sacrifices, between the law and gospel (Ro 10:8). The ideal of the theocratic temple will then first be realized. 1. beginning of the year-- the ecclesiastical year, the first month of which was Nisan. the city... thither-- Jerusalem, the center to which all the prophet's thoughts tended.