Text -- Ezekiel 37:10-28 (NET)

37:10 So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army. 37:11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’ 37:12 Therefore prophesy, and tell them, ‘This is what the sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. 37:13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. 37:14 I will place my breath in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord– I have spoken and I will act, declares the Lord.’” 37:15 The word of the Lord came to me: 37:16 “As for you, son of man, take one branch, and write on it, ‘For Judah, and for the Israelites associated with him.’ Then take another branch and write on it, ‘For Joseph, the branch of Ephraim and all the house of Israel associated with him.’ 37:17 Join them as one stick; they will be as one in your hand. 37:18 When your people say to you, ‘Will you not tell us what these things mean?’ 37:19 tell them, ‘This is what the sovereign Lord says: Look, I am about to take the branch of Joseph which is in the hand of Ephraim and the tribes of Israel associated with him, and I will place them on the stick of Judah, and make them into one stick– they will be one in my hand.’ 37:20 The sticks you write on will be in your hand in front of them. 37:21 Then tell them, ‘This is what the sovereign Lord says: Look, I am about to take the Israelites from among the nations where they have gone. I will gather them from round about and bring them to their land. 37:22 I will make them one nation in the land, on the mountains of Israel, and one king will rule over them all. They will never again be two nations and never again be divided into two kingdoms. 37:23 They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness by which they sinned. I will purify them; they will become my people and I will become their God. 37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow my regulations and carefully observe my statutes. 37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it– they and their children and their grandchildren forever. David my servant will be prince over them forever. 37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. I will establish them, increase their numbers, and place my sanctuary among them forever. 37:27 My dwelling place will be with them; I will be their God, and they will be my people. 37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 37:10

The spirit of life, or the soul, Gen 2:7.

Wesley: Eze 37:11

The emblem of the house of Israel.

Wesley: Eze 37:11

Our state is as hopeless, as far from recovery, as dried bones are from life.

Wesley: Eze 37:12

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

Wesley: Eze 37:16

A writing tablet or a tally, such as is fit to be written upon.

Wesley: Eze 37:16

Benjamin and part of Levi, who kept with the tribe of Judah.

Wesley: Eze 37:16

Ephraim was the most considerable tribe in the kingdom of Israel, when divided from the other two.

Wesley: Eze 37:16

The other nine tribes, who continued with Ephraim.

Wesley: Eze 37:19

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

Wesley: Eze 37:22

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

Wesley: Eze 37:22

The Messiah.

Wesley: Eze 37:23

I will bring them safe out of them.

Wesley: Eze 37:23

Both justify and sanctify them.

Wesley: Eze 37:24

The son of David.

Wesley: Eze 37:24

This king shall be their one chief shepherd, others that feed and rule the flock, are so by commission from him.

Wesley: Eze 37:25

'Till Christ's coming to judgment, the Jews converted to Christ, shall inherit Canaan.

Wesley: Eze 37:26

I will set up a spiritual glorious temple, and worship among you.

Wesley: Eze 37:26

Never to be altered or abolished on earth, but to be consummated in heaven.

Wesley: Eze 37:27

The tabernacle wherein I will shew my presence among them. Their fathers had a tabernacle, but the Messiah shall bring with him a better, a spiritual, and an heavenly.

Wesley: Eze 37:27

By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever blessed God.

JFB: Eze 37:10

Such honor God gives to the divine word, even in the mouth of a man. How much more when in the mouth of the Son of God! (Joh 5:25-29). Though this chapter does not directly prove the resurrection of the dead, it does so indirectly; for it takes for granted the future fact as one recognized by believing Jews, and so made the image of their national restoration (so Isa 25:8; Isa 26:19; Dan 12:2; Hos 6:2; Hos 13:14; compare Note, see on Eze 37:12).

JFB: Eze 37:11

(Psa 141:7), explained by "our hope is lost" (Isa 49:14); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.

JFB: Eze 37:11

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.

JFB: Eze 37:12

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; Eze 33:2; Exo 32:7).

JFB: Eze 37:12

Out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare Eze 6:8; Hos 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" (Rom 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.

JFB: Eze 37:16

Alluding to Num 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.

JFB: Eze 37:16

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, 2Ch 11:16; 2Ch 15:9; 2Ch 30:11, 2Ch 30:18). 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.

JFB: Eze 37:16

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 (Gen 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.

JFB: Eze 37:18

God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.

JFB: Eze 37:19

The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.

JFB: Eze 37:19

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.

JFB: Eze 37:19

The "stick of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.

JFB: Eze 37:19

That is, Judah; or "it," that is, the stick of Judah.

JFB: Eze 37:22

(Isa 11:13; Jer 3:18; Hos 1:11).

JFB: Eze 37:22

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).

JFB: Eze 37:23

(Eze 36:25).

JFB: Eze 37:23

(Eze 36:28, Eze 36:33). I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more.

JFB: Eze 37:24

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

JFB: Eze 37:25

(Isa 60:21; Joe 3:20; Amo 9:15).

JFB: Eze 37:26

Better than the old legal covenant, because an unchangeable covenant of grace (Eze 34:25; Isa 55:3; Jer 32:40).

JFB: Eze 37:26

Set them in an established position; no longer unsettled as heretofore.

JFB: Eze 37:26

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).

JFB: Eze 37:27

As foretold (Gen 9:27); Joh 1:14, "The Word . . . dwelt among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory (Rev 21:3).

JFB: Eze 37:28

(Eze 36:23).

JFB: Eze 37:28

Set it apart as holy unto Myself and inviolable (Exo 19:5-6).

JFB: Eze 37:28

(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 Isa 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 Dan. 8:10-26; Dan 11:21-45; Dan 12:1; Zec 13:9; Zec 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 Magag [PLINY, 5.28]. What Ezekiel stated more generally, Rev 20:7-9 states more definitely as to the anti-Christian confederacy which is to assail the beloved city.

Clarke: Eze 37:11

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

Clarke: Eze 37:12

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

Clarke: Eze 37:12

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

Clarke: Eze 37:13

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

Clarke: Eze 37:14

And shall put my Spirit - רוחי ruchi . Here רוח ruach is taken for the Holy Ghost. They were living souls, animal and intellectual beings, when they had received their souls, as mentioned above: but they could only become spiritual, holy, and obedient creatures by the Spirit of God actuating their spirits. See the notes on Eze 36:25-27 (note)

Three degrees or processes have been remarked in this mystic vision

When the prophet was commanded to prophesy - to foretell, on the authority of God, that there should be a restoration to their own land: -

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

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

3.    The spirit or soul came into them, and they stood up perfectly vivified

Perhaps these might be illustrated by three periods of time, which marked the regeneration of the Jewish polity

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

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

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

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

Clarke: Eze 37:16

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

Clarke: Eze 37:19

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

Clarke: Eze 37:22

I will make them one nation - There was no distinction after the return from Babylon

Clarke: Eze 37:22

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

Clarke: Eze 37:24

And David my servant shall be King - That this refers to Jesus Christ, see proved, Eze 34:23 (note).

Clarke: Eze 37:25

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

Clarke: Eze 37:26

Covenant of peace - See this explained Eze 34:25 (note).

Clarke: Eze 37:27

By tabernacle - Jesus Christ, the true tabernacle, in whom dwelt all the fullness of the Godhead bodily.

Defender: Eze 37:14

The first part of this "dry-bones" prophesy (Eze 37:8) was evidently fulfilled with the worldwide return of Jews to Israel and the official recognition of the nation in 1948. The true regeneration of the nation (Rom 11:26), however, when the Holy Spirit will be in them, awaits their acceptance of Christ when He returns (Zec 12:10)."

Defender: Eze 37:22

Ever since the days of Rehoboam, son of Solomon, the children of Israel had been divided into two nations. The northern kingdom was called Israel, or Joseph, or Ephraim, and included ten of the tribes. The southern kingdom, Judah, consisted of the tribes of Judah and Benjamin. The Levites were scattered around both, but mostly in Judah because of the temple. Israel was carried captive by the Assyrians in about 740 b.c., Judah by the Babylonians around 588 b.c. However, some of all the tribes were left in the land. The Samaritans were descendants of a mixture of the people of the northern kingdom with the Canaanites and other Gentiles in the land. A remnant of the Jews (Judah and Benjamin) later returned under the Persian emperors Cyrus and Artaxerxes to reestablish Jerusalem and the temple worship. Although the ten tribes have been considered lost ever since Assyria fell to Babylon, as far as national identity is concerned God knows where all His people are. The notion that the British, Americans, or any other group are their descendants has no basis either in Scripture or sound history. Many individuals certainly have returned to their land during the long centuries of exile. In any case, when God finally regenerates and reestablishes the nation, all the tribes will be included, but as just "one nation, under Messiah.""

Defender: Eze 37:27

The Jerusalem temple will indeed be rebuilt and David will reign as king in Jerusalem during the millennial age. The promise in this verse includes but goes beyond this truth, as made clear in Rev 21:1-3. In the New Jerusalem, both Jews and Gentiles are included, and all the redeemed are the people of God."

TSK: Eze 37:10

the breath : Psa 104:30; Rev 11:11, Rev 20:4, Rev 20:5

TSK: Eze 37:11

whole house : Eze 37:16, Eze 37:19, Eze 36:10, Eze 39:25; Jer 31:1, Jer 33:24-26; Hos 1:11; Rom 11:26; 2Co 5:14; Eph 2:1

Our bones : Eze 37:1-8; Num 17:12, Num 17:13; Psa 77:7-9, Psa 141:7; Isa 40:27, Isa 49:14; Jer 2:25

TSK: Eze 37:12

Therefore : Job 35:14, Job 35:15

I will open : This is a pointed allusion to the resurrection; under which figure Isaiah (Isa 26:9) also describes the restoration of the house of Israel, when he says, ""thy dead men shall live;""at which time their bones are said to flourish (Isa 66:14), or to be restored to their former strength and vigour; and, in like manner, St. Paul (Rom 11:15), expresses their conversion by ""life from the dead.""In the land of their captivity, they seemed as absolutely deprived of their country as persons committed to the grave are cut off from the land of the living; but when Cyrus issued his proclamation, Jehovah, as it were, opened their graves, and when he stirred up their spirits to embrace the proffered liberty, he put his Spirit within them, that they might live; and their re-establishment in their own land evinced the truth of God in the prediction, and his power in its accomplishment. Eze 37:21; Isa 26:19, Isa 66:14; Hos 6:2, Hos 13:14; 1Th 4:16; Rev 20:13

and bring : Eze 37:25, Eze 28:25, Eze 36:24; Ezra 1:1-2:70; Amo 9:14, Amo 9:15

TSK: Eze 37:13

Eze 37:6, Eze 16:62; Psa 126:2, Psa 126:3

TSK: Eze 37:14

shall put : Eze 37:9, Eze 11:19, Eze 36:27, Eze 39:29; Isa 32:15; Joe 2:28, Joe 2:29; Zec 12:10; Act 2:16, Act 2:17; Rom 8:2, Rom 8:11; 1Co 15:45; Tit 3:5, Tit 3:6

I the Lord : Eze 17:24, Eze 22:14, Eze 36:36

TSK: Eze 37:16

take thee : Num 17:2, Num 17:3

For Judah : 2Ch 10:17, 2Ch 11:11-17, 2Ch 15:9, 2Ch 30:11-18

For Joseph : 1Ki 12:16-20; 2Ch 10:19

TSK: Eze 37:17

Eze 37:22-24; Isa 11:13; Jer 50:4; Hos 1:11; Zep 3:9

TSK: Eze 37:18

Wilt : Eze 12:9, Eze 17:12, Eze 20:49, Eze 24:19

TSK: Eze 37:19

Behold : Eze 37:16, Eze 37:17; 1Ch 9:1-3; Zec 10:6; Eph 2:13, Eph 2:14; Col 3:11

TSK: Eze 37:20

in thine : Eze 12:3; Num 17:6-9; Hos 12:10

TSK: Eze 37:21

Eze 34:13, Eze 36:24, Eze 39:25; Deu 30:3, Deu 30:4; Isa 11:11-16, Isa 27:12, Isa 27:13, Isa 43:6, Isa 49:12; Jer 16:15, Jer 23:3, Jer 23:8, Jer 29:14, Jer 30:3, Jer 30:10,Jer 30:18, Jer 31:8-10, Jer 32:37, Jer 33:7, Jer 33:11, Jer 50:19; Amo 9:14, Amo 9:15; Oba 1:17-21; Mic 7:11, Mic 7:12

TSK: Eze 37:22

I will make : Isa 11:12, Isa 11:13; Jer 3:18, Jer 32:39, Jer 50:4; Hos 1:11; Eph 2:19-22

and one : It is evident that the grand union of Israel and Judah here predicted, and their government under one king, and that king to be David, must still be future; for, politically speaking, they never had a king from that day to this, far less a king or prince of that name. (See note on Eze 34:23.) Eze 37:24, Eze 34:23, Eze 34:24; Gen 49:10; Psa 2:6, Psa 2:12, Psa 72:1, Psa 72:8; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Jer 33:14-17, Jer 33:26; Hos 3:4, Hos 3:5; Luk 1:32, Luk 1:33; Joh 10:16; Rev 11:15

TSK: Eze 37:23

shall they defile : Eze 20:43, Eze 36:25, Eze 36:29, Eze 36:31, Eze 43:7, Eze 43:8; Isa 2:18; Hos 14:8; Zec 13:1, Zec 13:2, Zec 14:21

but : Eze 36:24, Eze 36:29; Lev 20:7, Lev 20:8; Mic 7:14

will cleanse : Eph 5:26, Eph 5:27; Heb 9:13, Heb 9:14; 1Jo 1:7, 1Jo 1:9

they be : Eze 37:27, Eze 36:28, Eze 39:22; Gen 17:7, Gen 17:8; Psa 68:20,Psa 68:35; Jer 31:1, Jer 31:33, Jer 32:38, Jer 32:39; Hos 1:10; Zec 13:9; Rev 21:3, Rev 21:4, Rev 21:7

TSK: Eze 37:24

David : Eze 37:25; Isa 55:3, Isa 55:4; Jer 23:5, Jer 30:9; Hos 3:5; Luk 1:32

one : Eze 37:22, Eze 34:23, Eze 34:24; Psa 78:71, Psa 78:72, Psa 80:1; Ecc 12:11; Isa 40:11; Mic 5:2, Mic 5:4; Zec 13:7; Joh 10:11, Joh 10:14-16; Eph 4:4-6; Heb 13:20; 1Pe 5:4

they shall : Eze 36:27; Deu 30:6; Jer 31:33, Jer 32:39; 1Co 11:2; Eph 2:10; Phi 2:12, Phi 2:13; Tit 2:11-13, Tit 3:3-8; 1Jo 2:6

TSK: Eze 37:25

they shall dwell in : Eze 37:21, Eze 28:25, Eze 36:28, Eze 37:26; Jer 30:3, Jer 31:24, Jer 32:41

even they : Isa 60:21, Isa 66:22; Joe 3:20; Amo 9:15; Zep 3:14, Zep 3:15; Zec 14:11

and my : Eze 37:24; Isa 9:6, Isa 9:7; Dan 2:44, Dan 2:45; Zec 6:12, Zec 6:13; Luk 1:32, Luk 1:33; Joh 12:34; Heb 7:2, Heb 7:21

TSK: Eze 37:26

I will make : Eze 34:25; Gen 17:7; 2Sa 23:5; Psa 89:3, Psa 89:4; Isa 55:3, Isa 59:20,Isa 59:21; Jer 32:40; Hos 2:18-23; Joh 14:27; Heb 13:20,Heb 13:21

multiply : Eze 36:10,Eze 36:37; Isa 27:6, Isa 49:21; Jer 30:19, Jer 31:27; Zec 8:4, Zec 8:5; Heb 6:14

set : Eze 11:16, Eze 43:7, Eze 45:1-6; Lev 26:11, Lev 26:12; 1Ki 8:20,1Ki 8:21; Psa 68:18; Zec 2:5; 2Co 6:16

TSK: Eze 37:27

tabernacle : Joh 1:14; Col 2:9, Col 2:10; Rev 21:3, Rev 21:22

I will : Eze 37:23, Eze 11:20, Eze 14:11, Eze 36:28; Lev 26:12; Hos 2:23

TSK: Eze 37:28

the heathen : Eze 36:23, Eze 36:36, Eze 38:23, Eze 39:7, Eze 39:23; Psa 79:10, Psa 102:15, Psa 126:2; Rom 11:15

sanctify : Eze 20:12; Exo 31:13; Lev 20:8, Lev 21:8; Joh 17:17-19; 1Co 1:30; Eph 5:26; 1Th 5:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 37:11

We are cut off for our parts - That is, "as for us, we are cut off."The people had fallen into despair.

Barnes: Eze 37:16-28

A prophecy of the reunion of Israel and Judah, the incorporation of Israel under one Ruler, the kingdom of Messiah upon earth and in heaven.

Eze 37:16

One stick - So in the marginal reference the names of the tribes had been written on rods or sticks.

For Judah ... - To the house of David had remained faithful, not only Judah, but also Benjamin, Levi, and part of Simeon, and individual members of various tribes 2Ch 11:12-16. Compare the marginal references.

Joseph ... Ephraim - Compare Psa 78:67; Hos 5:5 ff "Joseph"is the general name here for the ten tribes, including "Ephraim,"the chief tribe, and his companions. Omit "for"before "all.""All the house of Israel"is here the ten tribes.

Eze 37:19

In the hand of Ephraim - Because Ephraim was the ruling tribe; the words are contrasted with "in mine hand."

Eze 37:20

This sign was literally enacted in the presence of the people, not, like some signs, merely in vision (see the Eze 3:1 note).

Eze 37:21

The gathering together of the children of Israel was to take effect in the first place in the return from Babylon, when the distinction of Israel and Judah should cease. The full completion concerns times still future, when all Israel shall come in to acknowledge the rule of Christ.

Eze 37:22

One king - The restoration of Israel to their native soil will lead the way to the coming of the promised King, the Son of David, who will gather into His kingdom the true Israel, all who shall by faith be acknowledged as the Israel of God. The reign of the One King David is the reign of Christ in His kingdom, the Church.

Eze 37:25, Eze 37:26

An enlargement of the promises. The kingdom is to be "forever,"the covenant "everlasting."This looks forward to the consummation of all God’ s promises 1Co 15:24, 1Co 15:28.

Eze 37:27

This gives a final blessing reserved for God’ s accepted servants. The tabernacle and temple were outward symbols of His presence. The re-erection of the temple by Zerubbabel was the first step to a restoration of the presence of God. The second step was the presence of Christ, first in the flesh, then in His Church, and finally the eternal presence of God and of the Lamb in the New Jerusalem Rev. 21.

Poole: Eze 37:10

I prophesied: see Eze 37:7 .

The breath Heb. the spirit ; the spirit of life, or the soul, Gen 2:7 .

Came entered, took up its abode. They lived ; presently discovered that they did live.

Stood up rose with strength, able to support themselves.

Army; a power so the Hebrew, or army of strong, courageous, and well-ordered soldiers. The phrase in the Hebrew is very full; a power, or great host, very, very great. Thus they rise, that the prophet and we might know how safe they would be in themselves, and how terrible to their enemies.

Poole: Eze 37:11

The whole house the hieroglyphic or emblem of the house of Israel.

They say think, discourse, and conclude.

Our bones are dried their state as hopeless, as far from recovery, as dried bones scattered abroad, and, undistinguished, heaped up, are from life.

Our hope is lost the hope, not that false prophets gave us, but that the true prophets proposed to us, is utterly lost, and we are out of all expectation of a recovery.

Poole: Eze 37:12

Prophesy tell them their mistake, and revive their hope by a new promise and declaration of my purposes of mercy towards them.

Say unto them these poor desponding, dejected Israelites.

Behold consider what my prophet assures you he hath seen, dry bones miraculously revived, and standing up in power as a mighty host, so shall you.

I will open your graves though your captivity be as death, your persons and confinements close as the grave, yet I will open those graves. I will lift you out, lend you a hand to bring you out with life and strength. And I will be your guide, that you may know the way; be your support, that you may be able to go; and your guard and defence against dangers of the way, that you may certainly come into your own land.

Poole: Eze 37:13

When your restitution to your own land, and your prosperity in your land, when your growth to strength and power, shall be so miraculously effected, then you shall acknowledge and publish the glory of my power, faithfulness, goodness, and wisdom.

Poole: Eze 37:14

My spirit: see Eze 11:19 36:27 .

Ye shall live joyful in, thankful for, and contented with the blessings I give.

I shall place you quietly and in rest settle you in your own habitations, and in your ancient possessions.

I the Lord have spoken it: this shall demonstrate the truth of my promises. the fullness and punctualness of my performances.

Poole: Eze 37:16

One stick tablet, i.e. a writing tablet or a tally, such as is fitted to be written upon, or a rod, or staff, on which thou mayst write; the Hebrew calls it wood, without describing its form and fashion; but whatever its fashion was, it must be but one.

Write upon it the inscription is not only commanded, but the words also in which it is to be written.

For Judah the tribe, or possibly the kingdom; if the latter, then the companions mentioned will be such as in process of time fell off from the ten tribes, and united with the kingdom of the house of David; if the former, which is most likely, then

the children of Israel his companions, are Benjamin and Levi in part, who kept, with the tribe of Judah, their obedience to David’ s seed.

Then when thou hast written on the first stick, then take

another stick a second stick, such as the first was.

For Joseph he was father of two tribes, one of which was chief of the ten tribes, and is therefore mentioned here.

The stick of Ephraim Ephraim was the son of Joseph, whom his grandfather blessed, and by prophetic Spirit foretold and promised that he should be one of the chief of all the tribes; and Ephraim was most considerable in the kingdom of Israel when divided from the other two.

All the house of Israel the other nine tribes.

His companions who did at first side, and have continued still, with Ephraim. Some say Ephraim was the whole kingdom of the ten tribes, and that his companions were the Gentiles converted to the faith of Christ, which I wish were well proved.

Poole: Eze 37:17

Join them: some would have this done miraculously, but I do not think God bade the prophet work a miracle; were it so, God would rather have said, I will make them one, for he can do miracles. It was enough if glued together, or but held in his hand, so that in his hand they were one.

Poole: Eze 37:18

When so soon as.

The children of thy people to whom thou art watchman by office, and near of kin by natural descent.

Wilt thou not? there was some reason why they might doubt whether he would, because they had carried it so, frowardly toward him; therefore they request it by an interrogatory, Wilt thou not ? We shall never know the meaning unless thou unfold it; wilt thou not do it then?

Poole: Eze 37:19

The stick of Joseph on which Joseph’ s name is written, and which represents Joseph.

Which is in the hand of Ephraim which was under the government of Ephraim; or thus, which is the tribe of Ephraim, the latter explaining the former.

His fellows: Eze 37:16 .

Put them with him Judah and his companions. One stick; one kingdom, one people, whereas these have been divided and enemies a great while.

They shall be one real, cordial in their union.

In mine hand under my government, care, and blessing. This is the meaning, God will make the two divided kingdoms one in his hand, as I make these two sticks one in my hand.

Poole: Eze 37:20

To affect them the more, and to assure them the more fully, let them see these two divided sticks made one in thy hand.

Poole: Eze 37:21

See this explained Eze 36:24 .

The children of Israel the ten tribes, as well as Judah and Benjamin; at least, many of the ten tribes.

Whither they be gone: the expression seems to look to them that were gone among the heathen by a voluntary peregrination, whether before the captivity or after it I will not conjecture; but it is likely enough to me, that among the Jews carried away, and among their children, there were some that were uneasy where they were against their wills, who would ramble and range over countries, hoping to fare better; and perhaps these wanderers may be the persons meant by this gone, where they are who walked thither, as the Hebrew.

On every side the wind was to come from the four coasts of heaven, Eze 37:9 , thereby telling us they should, as here, be gathered on every side.

Poole: Eze 37:22

I will make them one nation: they were one in David’ s time, who was type of the Messiah, and continued so to the end of Solomon’ s time, whose name includes peace. So when the Beloved, the Peace-maker, the Messiah shall be King, and on his throne exercising his kingly power, they shall be once more one again.

In the land of Canaan called here, as elsewhere,

the mountains of Israel. One king Messiah; the most and best, if not the learnedest, interpreters understand not Zerubbabel, nor Nehemiah, nor Judas Maccabeus.

No more two nations the union under the Messiah’ s visible and actual exercise of his regal power shall be perpetual. From this place, so full and express for a firm, lasting union between the two nations Ephraim and Judah, and their being of two kingdoms made one in the land whence they were scattered, some take occasion to inquire whether it be fulfilled already, or remaineth yet to be accomplished; the discussion whereof, as it would be very alien to a literal paraphrase, and too prolix, I pass over, saying no more of it in the affirmative or negative.

Poole: Eze 37:23

Defile themselves: idolatry is a very defiling sin, and the Jews in both kingdoms were exceedingly addicted to it, pertinacious in it, to the utter ruin of both kingdoms; but after the return from Babylonish captivity, we find no where that they fell to idolatry.

Their idols: it may refer to the heathen, and then it means, they shall not defile themselves with the idols the heathen did worship; or to the idols of the Jews, their own idols, with which they shall no more be defiled.

Their detestable things the same with idols, and added to set out the loathsomeness of the sin. Their transgressions ; the former obstinate, bold, daring transgressors did that which these shall not defile themselves with: see Eze 36:25,33 11:17,18 . I will save them; whilst there I preserved them, and now I will bring them safe out of the places.

Wherein they have sinned where out of a bad fear, or worse choice, they sinned, as did the heathen with whom they dwelt.

Will cleanse them both sanctify and make them holy, and justify and give them pardon, Eze 36:29 . My people: see Eze 11:20 36:28 .

Poole: Eze 37:24

David: see Eze 34:23,24 . It is the Son of David, who was also his Lord, that is here intended. My servant: the Messiah, in his mediatory office, is God’ s servant and our Saviour.

Over them over their hearts, and rule there in spiritual manner.

One shepherd this King shall be a Shepherd, that feeds, not fleeceth, the flock; there is but one chief Shepherd, others that feed and rule the flock are so by commission from him.

They shall also walk & c.: it is both declaratory of duty, predictive of the event, and promissory of ability and assistance to keep the holy commandments of God. Christ’ s kingdom is that which by law and precept commandeth righteousness, and which by grace and power strengthens its subjects to this, and so the event is sure, and freest grace makes holiest lives.

Poole: Eze 37:25

They the ten tribes and the two tribes. That I have given: see Eze 28:25 .

Your fathers Abraham, and Isaac, and Jacob, whose memory you venerate, and greatly affect to be heirs more of their lands and houses than of their virtues and piety. Their children’ s children for ever: if this prophecy or promise be to be understood with the precedent verses in the letter of it, and not mystically and only spiritually, I doubt not but to the end of the world, till Christ’ s coming to judgment, the Jews converted to Christ, and professing the gospel, shall, they and their seed after them, inherit this land of Canaan in much peace and glory. But I speak on supposition, not asserting any thing herein.

My servant David typically understood it asserts the everlasting kingdom of our Messiah, and the everlasting happiness of all the faithful subjects of this King: see Eze 34:23,24 .

Poole: Eze 37:26

I will make as it was my kindness to your fathers to give them, so shall it be to you to give you, my blessings on the sure and inviolable security of a covenant.

A covenant of peace comprehending all blessings that may give a people content, and render them happy; peace with God in heaven? peace in your conscience with yourselves, with your brethren in the church, with the beasts of the field, and with your enemies, who shall for fear, though not of love, keep peace with you, while your ways please your God.

An everlasting covenant the spiritual part is absolutely endless, the external part shall be for a long time, as it is always to be interpreted where temporals seem promised for ever.

My sanctuary both temple and worship; not such as is typical of the Messiah to come, but such as may assert he is come, such as bring to the knowledge, love, and obedience of him. I will set up a spiritually glorious temple and worship amidst you. For evermore ; never to be altered or abolished on earth, but to be consummated in heaven.

Poole: Eze 37:27

My tabernacle the tabernacle of my presence, or wherein I will show my presence among them. Their fathers had a tabernacle of witness, so shall they; that was brought by Joshua into Canaan, but the Messiah shall bring with him a better, a spiritual and heavenly.

I will be their God: see Eze 11:20 Rev 21:1-3 .

They shall be my people by my grace I will make them holy, as the people of a holy God ought to be, and I will make them happy, as the people of the ever-blessed God expect and hope to be.

Poole: Eze 37:28

When Christ by his Spirit in gospel ordinances is among them, it shall appear they are a consecrated and a sanctified people.

Haydock: Eze 37:11

Off, like branches. Notwithstanding these desponding thoughts, God will restore his people, (Worthington) by means of Cyrus. The grave is often put for punishment and grievous calamities, Osee vi. 3.

Haydock: Eze 37:16

Associates. When Jeroboam caused the division, some of Israel adhered to Juda. The prophet glued the pieces of wood together, or engrafted them one into the other, to shew that all the people should be united, and the Jews and Gentiles concur to form one church. (Calmet) (Romans xi. 17.) ---

Before the latter event took place God united the two kingdoms, to teach us that when we labour for the conversion of heretics, as in England, Catholics must first agree among themselves, that so all may more easily become one fold under one shepherd. (Worthington)

Haydock: Eze 37:22

King. The Jews were long without kings, after the captivity; then they were not of the tribe of Juda, and all did not return. Christ fulfils the prediction.

Haydock: Eze 37:23

Idols. The Jews, even many of the priests, worshipped them, under Antiochus. (Calmet) ---

But the Church is never defiled. (Haydock)

Haydock: Eze 37:24

David; Christ, the one shepherd, (John x.) over all nations. (Worthington) ---

This cannot refer to Zorobabel, who was never king, nor perhaps even governor; as Sasabasar, who seems to have been a Persian, was appointed by Cyrus, 1 Esdras i. 8. ---

Shepherd. David have been one. (Calmet) ---

This title is more modest than that of king. (St. Jerome)

Haydock: Eze 37:25

Ever. Let the Jews shew how this had been accomplished. We know that Christ preserves and rule his Church unto the end.

Haydock: Eze 37:26

Peace. Can this regard the synagogue? Not a century passed without some flagrant misconduct, or chastisement. But our Saviour is the mediator of peace, Philippians iv. 7. (Calmet)

Gill: Eze 37:10

So I prophesied as he commanded me,.... The second time he prophesied to the wind, as he had done to the bones, as he was ordered: and the issue of it was,

and breath came into them; or, "the spirit"; a spirit of courage in the Jews, to go up to their own land; the Spirit of life from Christ, which will enter into the witnesses slain, and revive them; and into the Jews in the latter day, and convert them; and which enters into dead sinners, and quickens them; and this he does while ministers are preaching the Gospel to them; see Rev 11:11,

and then lived; as men do spiritually, when the Spirit of God has produced a principle of spiritual life in them; they live by faith on Christ, in union and fellowship with him; they live in newness of life, and a holy life and conversation; and shall live and reign with Christ upon the first resurrection, and for evermore:

and stood up upon their feet, an exceeding great army; as the Jews did when they returned from the Babylonish captivity; they were many, and in a posture of defence; and as they will be in the latter day, when converted, Hos 1:10, and as the number of the saints will be upon the first resurrection, Rev 7:9, so when men are quickened by the Spirit of God, "they stand upon their feet"; they stand in the grace of God, and on the foundation Christ; they stand by faith in him, and in the doctrine of faith, and in the house of God; and they stand firm against all their enemies: they are an "army"; they are in a military state; fighting against sin, Satan, and the world; and though few in comparison of others, yet considered by themselves are very numerous; and as they will appear when the Jews will be converted, and the fulness of the Gentiles brought in; and especially when they will be all gathered together at the coming of Christ.

Gill: Eze 37:11

Then he said unto me, son of man,.... Here follow the explication and application of the above vision:

these bones are the whole house of Israel; an emblem of them, of their state and condition in the Babylonish captivity, and of them in their present state; and of the whole Israel of God, while in a state of unregeneracy: this phrase takes in the ten tribes, as well as the two tribes of Benjamin and Judah, which returned from Babylon; and shows that respect is had to something more than that restoration barely:

behold, they say, our bones are dried; the house of Israel say we are like dry bones indeed; we have no spirit, nor strength, nor courage, nor life in us:

and our hope is lost; of being delivered from the present captivity; or of the Messiah's coming; or of ever enjoying their own land, and of the promises of those things made unto them:

we are cut off for our parts; from the land of Israel, and have no hope of possessing it again, whatever others have; indeed they are cut off from the olive tree, and are cut down like a tree, both as to their civil and church state. The Targum is,

"and we are perished;''

it is all over with us; we are lost and undone; all the expressions show the desperate and despairing condition they were in.

Gill: Eze 37:12

Therefore prophesy, and say unto them,.... For their comfort, in order to revive their hope, and encourage their faith, in these distressed circumstances:

thus saith the Lord, behold, O my people: they were his people still, and he had a covenant interest in them, and they in him, though in such a low estate; and which was the ground of his care of them, and concern for them, and or doing all the good things to them after mentioned; all proceeded from his covenant, and the grace of it, and their relation to him:

I will open your graves, and cause you to come out of your graves; the cities and prisons in Chaldea and other places; where they were confined and held captives, and out of which they could no more deliver themselves than a dead man of himself can rise up out of his grave: this is both an emblem of the resurrection of the dead at the last day ^z, when they shall come forth out of their graves at the voice of Christ, some to the resurrection of life, and others to the resurrection of damnation; and of dead sinners, raised out of the graves of sin by the power and efficacy of the grace of God; see Joh 5:25,

and bring you into the land of Israel; to dwelt in it, and abide there, and be no more dispossessed of it; as they will not, any more, when once settled in it, upon their conversion in the latter day.

Gill: Eze 37:13

And ye shall know that I am the Lord,.... See Gill on Eze 37:6,

when I have opened your graves, O my people, and brought you up out of your graves; which is doing that for them which none but the omnipotent God could do; and they seeing his hand and power, his grace and mercy in it, will know, own, and acknowledge him.

Gill: Eze 37:14

And shall put my spirit in you, and ye shall live,.... Not only a spirit of courage to go up into their own land, and live a civil and comfortable life there; but the Spirit of God, as a spirit of grace and supplication, of truth and holiness, of faith and adoption; and as a spirit of life, having produced a principle of life in them, and so should live spiritually and soberly, righteously and godly; see Eze 36:27,

and I shall place you in your own land; settle them there in peace and quietness, in safety and security and in enjoyment of all mercies and privileges, temporal and spiritual:

then shall ye know that I the Lord have spoken it, and performed it, saith the Lord; that all this was a promise of his, foretold by him, notified to them by his prophets, and now fully accomplished exactly; which they would observe with wonder and thankfulness, and give him the glory of it.

Gill: Eze 37:15

The word of the Lord came unto me again,.... Immediately or quickly after he had the above vision of the dry bones, and the explanation of it:

saying: as follows:

Gill: Eze 37:16

Moreover, thou son of man, take thee one stick,.... Or "wood" ^a; a stick of wood; or table, as the Targum; a board or plank. The Septuagint version renders it a "rod"; and so the Arabic; an emblem of a kingdom or government, as this was:

and write upon it; the following words:

for Judah, and the children of Israel his companions; for the tribe of Judah, and the tribe of Benjamin, which adhered together, and as many of the other tribes which joined them; the godly and religious of the rest of the tribes, who could not give into the idolatry of Jeroboam:

then take another stick; like the former:

and write upon it; these words:

for Joseph, the stick of Ephraim, and for all the house of Israel his companions; for the tribe of Ephraim, and the other nine tribes, which together made up one kingdom. It should be observed, that in the times of Rehoboam, the son of Solomon, there was a division in the kingdom of Israel; ten tribes revolted from him, and only the two whole tribes of Judah and Benjamin continued with him; and from that time to the captivity, and even during that, as it seems, there were continual animosities and bickerings between the two kingdoms, on account both of their political and religious affairs, especially the latter; and an union between them this emblem is designed to signify, as will hereafter appear. Jeroboam, the first king of the ten tribes, was of the tribe of Ephraim; and Samaria, the metropolis of the kingdom, was in that tribe; hence Ephraim often stands for all the ten tribes, for the kingdom of Israel, as distinct from that of Judah. Writing words on sticks or rods seems to be in allusion to what was done Num 17:2.

Gill: Eze 37:17

And join them one to another into one stick,.... Clap the sticks, planks, boards, or tables, to one another; glue them together, or set them so close to one another, that they may seem as one stick, plank, board, or table:

and they shall become one in thine hand; they shall look as if they were one. R. Joseph Kimchi, the father of David, thinks they really became one, by means of a miracle wrought; but there is no need to suppose this; it is enough that they appeared to be so.

Gill: Eze 37:18

And when the children of thy people shall speak unto thee, saying,.... The children of Israel and Judah in captivity, of which people Ezekiel was and to whom he was sent as a prophet; who seeing him take two sticks, and write on them, and then join them together, would naturally put such a question to him:

wilt thou not show us what thou meanest by these? for they concluded he had some meaning in it, and that it was not a mere childish diversion and amusement; and therefore would desire that he would let them know what it was: whether they would ask this seriously or in banter, out of curiosity or in contempt, as they sometimes did; it matters not, he was to give them an answer, as follows; though, by the manner of their putting the question, it looks as if they were doubtful whether he would or not; since they had treated him in a sneering way on such like occasions before.

Gill: Eze 37:19

Say unto them, thus saith the Lord God,.... Here follows the explanation of the sign or emblem:

behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows: that is, the kingdom of Israel, consisting of the ten tribes, of which Ephraim was the chief:

and will put them with him, even with the stick of Judah; with the kingdom of Judah:

and make them one stick; these two kingdoms one kingdom:

and they shall be one in my hand: in Christ, the hand and arm of the Lord; one under his care, government, and protection, as after explained: this had in part, and as a shadow of what was to come, its fulfilment upon the Jews' return from Babylon; when many of the ten tribes, as well as the two tribes of Judah and Benjamin, came from thence, and became one nation and kingdom under one prince, until the coming of Christ; and it had a further accomplishment in the union of converted Jews and Gentiles in one body: but this is chiefly designed as an emblem of the union of the Jews one to another, when they shall be converted in the latter day; when they shall join together in seeking the Lord, and David, their King, the Messiah; who shall be the one King over them, as is afterwards said; and when all animosities shall cease, both among them, and among all the spiritual Israel of God in general; see Isa 11:13

Gill: Eze 37:20

And the sticks whereon thou writest,.... Or art about to write the above things, according to order and direction:

shall be in thine hand before their eyes; shall be held up to them to look at for some time, and observe the cement of the two sticks; and learn and lay up in their minds what is meant by this emblem; and be assured that what is hereafter said as a further explication of it shall certainly be fulfilled.

Gill: Eze 37:21

And say unto them, thus saith the Lord God,.... Or, as the Targum,

"thou shalt prophesy to them;''

for what follows is a prophecy of what shall be in the latter day:

behold, I will take the children of Israel from among the Heathen, whither they be gone, or, "from among the Gentiles" ^b; not only the Chaldeans, where they were carried captives; but from among the nations where they are now dispersed, and among whom they go freely of their own accord from place to place, for the sake of traffic: and this phrase, "whither they be gone", or "are going" ^c, travelling about from one country to another, better describes the present Jews, and their state, than those in the Babylonian captivity:

and will gather them on every side, or, "round about" ^d; from the several parts of the world where they are:

and bring them into their own land; the land of Canaan, given by the Lord to their fathers, and to them their posterity, for an inheritance; though now in the possession of others, who, it seems, are not the right owners.

Gill: Eze 37:22

And I will make them one nation in the land upon the mountains of Israel, As they were in the times of David and Solomon, who were both types of the Messiah; and to whose times is referred this prophecy by the ancient Jews ^e, as then to have its accomplishment:

and one king shall be king to them all, not Zerubbabel, nor Nehemiah, nor Judas Maccabaeus; for these were neither of them kings; and much less such as reigned for ever, as it is said this king shall, Eze 37:25, besides, he is expressly said to be David, that is, the Messiah the son of David; and this clause is by a modern Jewish ^f writer applied to him:

and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; which is the very thing the two sticks made one were an emblem of.

Gill: Eze 37:23

Neither shall they defile themselves any more with their idols,....

With their dung, or dunghill gods ^g; either with the idols of the Gentiles, or their own: after their return from the Babylonish captivity, the Jews were no more addicted to idolatry; and the image worship of the Papists is an abhorrence to them at this day, and a stumblingblock to them in their embracing Christianity: and when they are effectually called and converted to Christ; they will no more have respect to the idols, the works of their own hands; or to the idol of their own righteousness, which they have set up, and have gone about to establish, and to make to stand; they will then see it to be as filthy rags, defiling to them, instead of justifying of them; and therefore shall reject it, and no more defile themselves with it; but seek the righteousness of Christ, which justifies from all sin, and renders pure and spotless in the sight of God,

nor with their detestable things; or "abominations" ^h; the traditions of the elders, which they have preferred to the word of God, and made the rule of their faith, worship, and conversation; which has made them detestable unto God:

nor with any of their transgressions; particularly their disbelief of Christ and their blasphemy against him; nor shall they indulge themselves in those sins which now prevail among them, as pride, covetousness, uncleanness, fraud, and tricking in their trade and commerce:

but I will save them out of all their dwelling places, wherein they have sinned; as wherever they dwell they do; they are notorious for their wickedness; but God will bring them out of all these places, where they have lived in sin, and been the occasion of it to some, as well as followed the example of others:

and will cleanse them; by sprinkling clean water upon them; by applying the blood of Christ to them, which cleanses from all sin see Eze 36:25,

so they shall be my people, and will be their God; the "loammi" will be taken off, and the covenant of grace shall be renewed with them, and made manifest to them; and the blessings and promises shall be applied to them, and particularly this; see Jer 31:1.

Gill: Eze 37:24

And David my servant shall be king over them,.... The King Messiah, as Kimchi interprets it; and so Abarbinel ⁱ and others; being of the seed of David, and of whom David was an eminent type; and who, as Mediator, is the Lord's servant, and as man appeared in the form of one: this shows that this prophecy looks further than the times of deliverance from the Babylonish captivity:

and they all shall have one shepherd: or king, the same as before: kings are called shepherds; see Eze 34:23,

and they shall also walk in my judgments, and keep my statutes, and do them; not the statutes and ordinances of the ceremonial law, which are abolished; and which the Jews, when converted, shall have no regard unto; but rather the precepts of the moral law, and chiefly the evangelic ordinances of baptism and the Lord's supper; which ordinances they shall walk in, and attend unto with constancy and pleasure; and which statutes they shall keep, as they have been delivered, impartially, without delay, in faith and love, and with a view to the glory of God; see Eze 36:27.

Gill: Eze 37:25

And they shall dwell in the land which I have given to Jacob my servant,.... Abraham and Isaac are not mentioned, as Kimchi observes, because they had other children, who did not inherit the land; only Jacob, because the land was given to him, and his seed alter him:

wherein your fathers have dwelt; and so the more desirable to them; and whose inhabitation and possession of it were a pledge of theirs:

and they shall dwell therein, even they and their children, and their children's children for ever; unto the end of the world, or personal coming of Christ: and so everything after promised them is said to be for ever: this shows that this prophecy had not its accomplishment in the return of the Jews from Babylon to their own land; since they have been dispossessed of that again, in which state they now are; but that it refers to time to come, when, being converted to Christ, they shall possess their land again, and dwell in it, as long as the sun and moon endure:

and my servant David shall be their prince for ever; or their king, as the Targum; and which cannot be understood of any temporal prince, but of the King Messiah, whose throne is for ever and ever; whose kingdom is an everlasting kingdom; and who shall reign over the house of Jacob for ever and ever, Psa 45:6 and to whom it is applied by several Jewish writers ^k.

Gill: Eze 37:26

Moreover I will make a covenant of peace with them,.... So the covenant of grace is called, Isa 54:10, one principal article of which is peace and reconciliation made between God and his people by the blood of Christ, agreed on in that covenant, from whence it has its name: now here it signifies that this covenant should be made known to the converted Jews, and their interest in it; in virtue of which they shall see that peace is made for them by the blood of Christ; and shall have a true conscience peace in themselves, through that blood of the covenant being sprinkled on them; and be at peace with converted Gentiles, and even with their worst enemies, enjoying all kind of prosperity, temporal and spiritual:

it shall be an everlasting covenant with them; it shall not wax old, and vanish away, as the former covenant did; under which they were before the coming of Christ, which was exhibited in types and shadows, legal sacrifices and carnal ordinances; and besides, God will always have a covenant people among them from this time to the end of the world; so that a "loammi" shall no more be written upon them:

and I will place them, and multiply them; that is, place them in their own land, and increase their number there: or, "I will give them" ^l; a place in their land, and every blessing temporal and spiritual: so the Targum,

"I will bless them, and multiply them:''

and will set my sanctuary in the midst of them for evermore; not any material temple, but his word and ordinances; in which he will grant his spiritual presence with them, and which shall continue to the end of the world.

Gill: Eze 37:27

My tabernacle also shall be with them,.... The symbol of his presence: the meaning is, that he shall dwell in them by his Spirit and grace; and everyone of them shall be the temple of the living God, in whom he will walk and dwell:

yea, I will be their God, and they shall be my people; which is repeated for the confirmation of it; see Eze 37:23.

Gill: Eze 37:28

And the Heathen shall know that I the Lord do sanctify Israel,.... Or the Gentiles, the converted Gentiles, shall observe and take notice of the gracious dealings of God with his people the Jews; that he calls them with an holy calling; implants principles of grace and holiness in them; separates and consecrates them for his service, and enables them to walk holily, soberly, and righteously:

when my sanctuary shall be in the midst of them for evermore; when his worship shall be set up among them; his Gospel shall be preached unto them, and received by them; and his ordinances administered unto them; and which shall continue till the second coming of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 37:14

¹ tn Or “spirit.” This is likely an allusion to Gen 2 and God’s breath which creates life.

NET Notes: Eze 37:17

¹ tn Heb “bring near.”

² tn Heb “one to one for you for one stick.”

NET Notes: Eze 37:18

¹ tn Heb “the sons of your people.”

NET Notes: Eze 37:19

¹ tn Heb “I will place them on it, that is, on the stick of Judah.”

² sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5-6; Hos 1:11; Amos 9:11.

NET Notes: Eze 37:22

¹ sn Jeremiah also attested to the reuniting of the northern and southern kingdoms (Jer 3:12, 14; 31:2-6).

NET Notes: Eze 37:23

¹ tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407.

NET Notes: Eze 37:24

¹ tn Heb “walk [in].”

² tn Heb “and my statutes they will guard and they will do them.”

NET Notes: Eze 37:26

¹ sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.

² tn Heb “give them.”

NET Notes: Eze 37:28

¹ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

Geneva Bible: Eze 37:13

And ye shall know that I [am] the LORD, ^{( c )} when I have opened your graves, O my people, and brought you out of your graves,

^{( c )} That is, when I have brought you out of those places and towns where you are captives.

Geneva Bible: Eze 37:16

Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take ^{( d )} another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions:

^{( d )} Which signifies the joining together of the two houses of Israel and Judah.

Geneva Bible: Eze 37:19

Say to them, Thus saith the Lord GOD; Behold, I will take the stick ^{( e )} of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in my hand.

^{( e )} That is, the house of Israel.

Geneva Bible: Eze 37:25

And they shall dwell in the ^{( f )} land that I have given to Jacob my servant, in which your fathers have dwelt; and they shall dwell in it, [even] they, and their children, and their children's children for ever: and my servant David [shall be] their prince for ever.

^{( f )} Meaning that the elect by Christ will dwell in heaven by Jerusalem, which is meant by the land of Canaan.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 37:1-28

1 By the resurrection of dry bones,

11 the dead hope of Israel is revived.

15 By the uniting of two sticks,

18 is shewn the incorporation of Israel into Judah.

21 The promises of Christ's kingdom.

Maclaren: Eze 37:1-14

The Dry Bones And The Spirit Of Life

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, 2. And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. 3. And He said unto me, Son of man, can these bones live? And I answered, O Lord God, Thou knowest. 4. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. 5. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: 6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. 7. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. 9. Then said He unto me," Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 11. Then He said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13. And ye shall know that I am the Lord, when I have opened your graves, O My people, and brought you up out of your graves, 14. And shall put My spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.'--Ezekiel 37:1-14.

THIS great vision apparently took its form from a despairing saying, which had become a proverb among the exiles, Our bones are dried up, and our hope is lost: we are clean cut off' (Ezekiel 37:11). Ezekiel lays hold of the metaphor, which had been taken to express the hopeless destruction of Israel's national existence, and even from it wrings a message of hope. Faith has the prerogative of seeing possibilities of life in what looks to sense hopeless death. We may look at the vision from three points of view, considering its bearing on Israel, on the world, and on the resurrection of the body.

I. Put The Hopelessness Of The Mass Of The Exiles In A Forcible Fashion.

The saying, already referred to, puts the hopelessness of the mass of the exiles in a forcible fashion. The only sense in which living men could say that their bones were dried up, and they cut off, is a figurative one, and obviously it is the national existence which they regarded as irretrievably ended. The saying gives us a glimpse into the despair which had settled down on the exiles, and against which Ezekiel had to contend, as he had also to contend against its apparently opposite and yet kindred feeling of presumptuous, misplaced hope. We observe that he begins by accepting fully the facts which bred despair, and even accentuating them. The true prophet never makes light of the miseries of which he knows the cure, and does not try to comfort by minimising the gravity of the evil The bones are very many, and they are very dry. As far as outward resources are concerned, despair was rational, and hope as absurd as it would have been to expect that men, dead so long that their bones had been bleached by years of exposure to the weather, should live again.

But while Ezekiel saw the facts of Israel's powerlessness as plainly as the most despondent, he did not therefore despair. The question which rose in his mind was God's question, and the very raising it let a gleam of hope in. So he answered with that noble utterance of faith and submission, O Lord God, Thou knowest.' With God all things are possible.' Presumption would have said Yes'; Unbelief would have said No'; Faith says, Thou knowest.'

The grand description of the process of resurrection follows the analogy of the order in the creation of man, giving, first, the shaping of the body, and afterwards the breathing into it of the breath which is life. Both stages are wholly God's work. The prophet's part was to prophesy to the bones first; and his word, in a sense, brought about the effect which it foretold, since his ministry was the most potent means of rekindling dying hopes, and bringing the disjecta membra of the nation together again. The vivid and gigantic imagination of the prophet gives a picture of the rushing together of the bones, which has no superior in any literature. He hears a noise, and sees a shaking' (by which is meant the motion of the bones to each other, rather than an earthquake,' as the Revised Version has it, which inserts a quite irrelevant detail), and the result of all is that the skeletons are complete. Then follows the gradual clothing with flesh. There they lie, a host of corpses.

The second stage is the quickening of these bodies with life, and here again Ezekiel, as God's messenger, has power to bring about what he announces; for, at his command, the breath, or wind, or spirit, comes, and the stiff corpses spring to their feet, a mighty army. The explanation in the last verses of the text somewhat departs from the tenor of the vision by speaking of Israel as buried, but keeps to its substance, and point the despairing exiles to God as the source of national resurrection. But we must not force deeper meaning on Ezekiel's words than they properly bear. The spirit promised in them is simply the source of life,--literally, of physical life; metaphorically, of national life. However that national restoration was connected with holiness, that does not enter into the prophet's vision. Israel's restoration to its land is all that Ezekiel meant by it. True, that restoration was to lead to clearer recognition by Israel of the name of Jehovah, and of all that it implied in him and demanded from them. But the proper scope of the vision is to assure despairing Israelites that God would quicken the apparently slain national life, and replace them in the land.

II. We May Extend The Application Of The Vision To The Condition.

We may extend the application of the vision to the condition of humanity and the divine intervention which communicates life to a dead world, but must remember that no such meaning was in Ezekiel's thoughts. The valley full of dry bones is but too correct a description of the aspect which a world dead in trespasses and sins' bears, when seen from the mountain-top by pure and heavenly eyes. The activities of godless lives mask the real spiritual death, which is the condition of every soul that is separate from God. Galvanised corpses may have muscular movements, but they are dead, notwithstanding their twitching. They that live without God are dead while they live.

Again, we may learn from the vision the preparation needful for the prophet, who is to be the instrument of imparting divine life to a dead world. The sorrowful sense of the widespread deadness must enter into a man's spirit, and be ever present to him, in order to fit him for his work. A dead world is not to be quickened on easy terms. We must see mankind in some measure as God sees them if we are to do God's work among them. So-called Christian teachers, who do not believe that the race is dead in sin, or who, believing it, do not feel the tragedy of the fact, and the power lodged in their hands to bring the true life, may prophesy to the dry bones for ever, and there will be no shaking among them.

The great work of the gospel is to communicate divine life. The details of the process in the vision are not applicable in this respect. As we have pointed out, they are shaped after the pattern of the creation of Adam, but the essential point is that what the world needs is the impartation from God of His Spirit. We know more than Ezekiel did as to the way by which that Spirit is given to men, and as to the kind of life which it imparts, and as to the connection between that life and holiness. It is a diviner voice than Ezekiel's which speaks to us in the name of God, and says to us with deeper meaning than the prophet of the Exile dreamed of, I will put my Spirit in you, and ye shall live.'

But we may note that it is possible to have the outward form of a living body, and yet to have no life. Churches and individuals may be perfectly organised and perfectly dead. Creeds may be articulated most correctly, every bone in its place, and yet have no vitality in them. Forms of worship may be punctiliously proper, and have no breath of life in them. Religion must have a body, but often the body is not so much the organ as the sepulchre of the spirit. We have to take heed that the externals do not kill the inward life.

Again, we note that this great act of life-giving is God's revelation of His name,--that is, of His character so far as men can know it. Ye shall know that I am the Lord' (Ezekiel 37:13-14). God makes Himself known in His divinest glory when He quickens dead souls. The world may learn what He is therefrom, but they who have experienced the change, and have, as it were, been raised from the grave to new life, have personal experience of His power and faithfulness so sure and sweet that henceforward they cannot doubt Him nor forget His grace.

III. As To The Bearing Of The Vision On The Doctrine Of The Resurrection.

As to the bearing of the vision on the doctrine of the resurrection little need be said. It does not necessarily presuppose the people's acquaintance with that doctrine, for it would be quite conceivable that the vision had revealed to the prophet the thought of a resurrection, which had not been in his beliefs before. The vision is so entirely figurative, that it cannot be employed as evidence that the idea of the resurrection of the dead was part of the Jewish beliefs at this date. It does, however, seem most natural to suppose that the exiles were familiar with the idea, though the vision cannot be taken as a revelation of a literal resurrection of dead men. For clear expectations of such a resurrection we must turn to such scriptures as Daniel 12:2-13.

MHCC: Eze 37:1-14

No created power could restore human bones to life. God alone could cause them to live. Skin and flesh covered them, and the wind was then told to blow upon these bodies; and they were restored to life. The wind was an emblem of the Spirit of God, and represented his quickening powers. The vision was to encourage the desponding Jews; to predict both their restoration after the captivity, and also their recovery from their present and long-continued dispersion. It was also a clear intimation of the resurrection of the dead; and it represents the power and grace of God, in the conversion of the most hopeless sinners to himself. Let us look to Him who will at last open our graves, and bring us forth to judgment, that He may now deliver us from sin, and put his Spirit within us, and keep us by his power, through faith, unto salvation.

MHCC: Eze 37:15-28

This emblem was to show the people, that the Lord would unite Judah and Israel. Christ is the true David, Israel's King of old; and those whom he makes willing in the day of his power, he makes to walk in his judgments, and to keep his statutes. Events yet to come will further explain this prophecy. Nothing has more hindered the success of the gospel than divisions. Let us study to keep the unity of the Spirit in the bond of peace; let us seek for Divine grace to keep us from detestable things; and let us pray that all nations may be obedient and happy subjects of the Son of David, that the Lord may be our God, and we may be his people for evermore.

Matthew Henry: Eze 37:1-14

Here is, I. The vision of a resurrection from death to life, and it is a glorious resurrection. This is a thing so utterly unknown to nature, and so contrary to its principles ( a privatione ad habitum non datur regressus - from privation to possession there is no return ), that we could have no thought of it but by the word of the Lord; and that it is certain by that word that there shall be a general resurrection of the dead some have urged from this vision, "For"(say they) "otherwise it would not properly be made a sign for the confirming of their faith in the promise of their deliverance out of Babylon, as the coming of the Messiah is mentioned for the confirming of their faith touching a former deliverance,"Isa 7:14. But,

1. Whether it be a confirmation or no, it is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of. (1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, Joh 5:24, Joh 5:25. (2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New Testament Babylon, to liberty and peace. (3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.

2. Let us observe the particulars of this vision.

(1.) The deplorable condition of these dead bones. The prophet was made, [1.] to take an exact view of them. By a prophetic impulse and a divine power he was, in vision, carried out and set in the midst of a valley, probably that plain spoken of Eze 3:22, where God then talked with him; and it was full of bones, of dead men's bones, not piled up on a heap, as in a charnel-house, but scattered upon the face of the ground, as if some bloody battle had been fought here, and the slain left unburied till all the flesh was devoured or putrefied, and nothing left but the bones, and those disjointed from one another and dispersed. He passed by them round about, and he observed not only that they were very many (for there are multitudes gone to the congregation of the dead), but that, lo, they were very dry, having been long exposed to the sun and wind. The bones that have been moistened with marrow (Job 21:24), when they have been any while dead, lose all their moisture, and are dry as dust. The body is now fenced with bones (Job 10:11), but then they will themselves be defenceless. The Jews in Babylon were like those dead and dry bones, unlikely ever to come together, to be so much as a skeleton, less likely to be formed into a body, and least of all to be a living body. However, they lay unburied in the open valley, which encouraged the hopes of their resurrection, as of the two witnesses, Rev 11:8, Rev 11:9. The bones of Gog and Magog shall be buried (Eze 39:12, Eze 39:15), for their destruction is final; but the bones of Israel are in the open valley, under the eye of Heaven, for there is hope in their end. [2.] He was made to own their case deplorable, and not to be helped by any power less than that of God himself (Eze 37:3): "Son of man, can these bones live? Is it a thing likely? Cast thou devise how it should be done? Can thy philosophy reach to put life into dry bones, or thy politics to restore a captive nation?""No,"says the prophet, "I know not how it should be done, but thou knowest. "He does not say, "They cannot live,"lest he should seem to limit the Holy One of Israel; but, "Lord, thou knowest whether they can and whether they shall; if thou dost not put life into them, it is certain that they cannot life."Note, God is perfectly acquainted with his own power and his own purposes, and will have us to refer all to them, and to see and own that his wondrous works are such as could not be effected by any counsel or power but his own.

(2.) The means used for the bringing of these dispersed bones together and these dead and dry bones to life. It must be done by prophecy. Ezekiel is ordered to prophesy upon these bones (Eze 37:4 and again Eze 37:9), to prophesy to the wind. So he prophesied as he was commanded, Eze 37:7, Eze 37:10. [1.] He must preach, and he did so; and the dead bones lived by a power that went along with the word of God which he preached. [2.] He must pray, and he did so; and the dead bones were made to live in answer to prayer; for a spirit of life entered into them. See the efficacy of the word and prayer, and the necessity of both, for the raising of dead souls. God bids his ministers prophesy upon the dry bones. Say unto them, Live; yea, say unto them, Live; and they do as they are commanded, calling to them again and again, O you dry bones! hear the word of the Lord. But we call in vain, still they are dead, still they are very dry; we must therefore be earnest with God in prayer for the working of the Spirit with the word: Come, O breath! and breathe upon them. God's grace can save souls without our preaching, but our preaching cannot save them without God's grace, and that grace must be sought by prayer. Note, Ministers must faithfully and diligently use the means of grace, even with those that there seems little probability of gaining upon. To prophesy upon dry bones seems as great a penance as to water a dry stick; and yet, whether they will hear or forbear, we must discharge our trust, must prophesy as we are commanded, in the name of him who raises the dead and is the fountain of life.

(3.) The wonderful effect of these means. Those that do as they are commanded, as they are commissioned, in the face of the greatest discouragements, need not doubt of success, for God will own and enrich his own appointments. [1.] Ezekiel looked down and prophesied upon the bones in the valley, and they became human bodies. First, That which he had to say to them was that God would infallibly raise them to life: Thus saith the Lord God unto these bones, You shall live, Eze 37:5 and again Eze 37:6. And he that speaks the word will thereby do the work; he that says, They shall live, will make them alive: He will clothe them with skin and flesh (Eze 37:6), as he did at first, Job 10:11. He that made us so fearfully and wonderfully, and curiously wrought us, can in like manner new-make us, for his arm is not shortened. Secondly, That which was immediately done for them was that they were moulded anew into shape. We may well suppose it was with great liveliness and vigour that the prophet prophesied, especially when he found what he said begin to take effect. Note, The opening, sealing, and applying of the promises, are the ordinary means of our participation of a new and divine nature. As Ezekiel prophesied in this vision there was a noise, a word of command, from heaven, seconding what he said; or it signified the motion of the angels that were to be employed as the ministers of the divine Providence in the deliverance of the Jews, and we read of the noise of their wings (Eze 1:24) and the sound of their going, 2Sa 5:24. And, behold, a shaking, or commotion, among the bones. Even dead and dry bones begin to move when they are called to hear the word of the Lord. This was fulfilled when, upon Cyrus's proclamation of liberty, those whose spirits God had stirred up began to think of making use of that liberty, and getting ready to be gone. When there was a noise, behold, a shaking; when David heard the sound of the going on the tops of the mulberry-trees then he bestirred himself; then there was a shaking. When Paul heard the voice saying, Why persecutest thou me? behold, a shaking of the dry bones; he trembled and was astonished. But this was not all: The bones came together bone to his bone, under a divine direction; and, though there is in man a multitude of bones, yet of all the bones of those numerous slain not one was missing, not one missed its way, not one missed its place, but, as it were by instinct, each knew and found its fellow. The dispersed bones came together and the displaced bones were knit together, the divine power supplying that to these dry bones which in a living body every joint supplies. Thus shall it be in the resurrection of the dead; the scattered atoms shall be ranged and marshalled in their proper place and order, and every bone come to his bone, by the same wisdom and power by which the bones were first formed in the womb of her that is with child. Thus it was in the return of the Jews; those that were scattered in several parts of the province of Babylon came to their respective families, and all as it were by consent to the general rendezvous, in order to their return. By degrees sinews and flesh came upon these bones, and the skin covered them, Eze 37:8. This was fulfilled when the captives got their effects about them, and the men of their place helped them with silver, and gold, and whatever they needed for their remove, Ezr 1:4. But still there was no breath in them; they wanted spirit and courage for such a difficult and hazardous enterprise as this was of returning to their own land. [2.] Ezekiel then looked up and prophesied to the wind, or breath, or spirit, and said, Come, O breath! and breathe upon these slain. As good have been still dry bones as dead bodies: but as for God his work is perfect; he is not the God of the dead, but of the living; therefore breathe upon them that they may live. In answer to this request, the breath immediately came into them, Eze 37:10. Note, the spirit of life is from God; he at first in the creation breathed into man the breath of life, and so he will at last in the resurrection. The dispirited despairing captives were wonderfully animated with resolution to break through all the discouragements that lay in the way of their return and applied themselves to it with all imaginable vigour. And then they stood upon their feet, an exceedingly great army; not only living men, but effective men, fit for service in the wars and formidable to all that gave them any opposition. Note, With God nothing is impossible. He can out of stones raise up children unto Abraham and out of dead and dry bones levy an exceedingly great army to fight his battles and plead his cause.

II. The application of this vision to the present calamitous condition of the Jews in captivity: These bones are the whole house of Israel, both the ten tribes and the two. See in this what they are and what they shall be.

1. The depth of despair to which they are now reduced, Eze 37:11. They all give up themselves for lost and gone; they say, " Our bones are dried, our strength is exhausted, our spirits are gone, our hope is all lost; every thing we looked for succour and relief from fails us, and we are cut off for our parts. Let who will cherish some hope, we see no ground for any."Note, When troubles continue long, hopes have been often frustrated, and all creature-confidences fail, it is not strange if the spirits sink; and nothing but an active faith in the power, promise, and providence of God will keep them from quite dying away. 2. The height of prosperity to which, notwithstanding this, they shall be advanced: " therefore, because things have come thus to the last extremity, prophesy to them, and tell them, now is God's time to appear for them. Jehovah-jireh - in the mount of the Lord it shall be seen, Eze 37:12-14. Tell them,"(1.) "That they shall be brought out of the land of their enemies, where they are as it were buried alive: I will open your graves. "Those shall be restored, not only whose bones are scattered at the grave's mouth (Psa 141:7), but who are buried in the grave; though the power of the enemy is like the bars of the pit, which one would think it impossible to break through, strong as death and cruel as the grave, yet it shall be conquered. God can bring his people up from the depths of the earth, Psa 71:20. (2.) "That they shall be brought into their own land, where they shall live in prosperity: I will bring you into the land of Israel (Eze 37:12) and place you there (Eze 37:14), and will put my spirit in you and then you shall live. "Note, Then God puts spirit in us to good purpose, and so that we shall indeed live, when he puts his Spirit in us. And ( lastly ) in all this God will be glorified: You shall know that I am the Lord (Eze 37:13), and that I have spoken it and performed it, Eze 37:14. Note, God's quickening the dead redounds more than any thing to his honour, and to the honour of his word, which he has magnified above all his name, and will magnify more and more by the punctual accomplishment of every tittle of it.

Matthew Henry: Eze 37:15-28

Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land; but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.

I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness; so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions ), upon the other, For Joseph, including the rest of the tribes, Eze 37:16. These two sticks must be so framed as to fall into one in his hand, Eze 37:17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us; the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Mal 2:7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Exo 12:26. The meaning was that Judah and Israel should become one in the hand of God, Eze 37:19. 1. They shall be one, one nation, Eze 37:22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another; but now they shall become one, supporting and strengthening one another. Vix unita fortior - Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isa 11:13, Isa 11:14. 2. They shall be one in God's hand; by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt - Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Eph 1:10. One in us, Joh 17:21. 3. They shall be one in their return out of captivity (Eze 37:21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ; he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Eph 2:14, Eph 2:15.

II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry; this shall be the happy fruit of that affliction, even the taking away of their sin (Eze 37:23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry: - 1. By bringing them out of the way of temptation to it: " I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it."Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places; see Zec 2:7; Rev 18:4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: " I will cleanse them (Eze 37:28); that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols."Those whom God has cleansed he will keep clean.

III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (Eze 37:23, Eze 37:24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old; and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.

IV. It is here promised that they shall dwell comfortably, Eze 37:25, Eze 37:26. They shall dwell in the land of Israel; for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant; they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too; and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (Eze 37:26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify."It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Luk 1:33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever; and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all their privileges is indefeasible. God's covenant with them shall be an everlasting covenant; so the covenant of grace is, for it secures to us an everlasting happiness.

V. It is here promised that God will dwell among them; and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them, Eze 37:26, Eze 37:27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is; when they profaned his sanctuary he took it from them (Isa 64:11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: " I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."

VI. Both God and Israel shall have the honour of this among the heathen, Eze 37:26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments; but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them."Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.

Keil-Delitzsch: Eze 37:1-14

Eze 37:1. There came upon me the hand of Jehovah, and Jehovah led me out in the spirit, and set me down in the midst of the valley; this was full of bones. Eze 37:2. And He led me past them round about; and, behold, there were very many on the surface of the valley, and, behold, they were very dry. Eze 37:3. And He said to me, Son of man, will these bones come to life? and I said, Lord, Jehovah, thou knowest. Eze 37:4. Then He said to me, Prophesy over these bones, and say to them, Ye dry bones, hear ye the word of Jehovah. Eze 37:5. Thus saith the Lord Jehovah to these bones, Behold, I bring breath into you, that ye may come to life. Eze 37:6. I will create sinews upon you, and cause flesh to grow upon you, and cover you with skin, and bring breath into you, so that ye shall live and know that I am Jehovah. Eze 37:7. And I prophesied as I was commanded; and there was a noise as I prophesied, and behold a rumbling, and the bones came together, bone to bone. Eze 37:8. And I saw, and behold sinews came over them, and flesh grew, and skin drew over it above; but there was no breath in them. Eze 37:9. Then He said to me, Prophesy to the breath, prophesy, son of man, and say to the breath, Thus saith the Lord Jehovah, Come from the four winds, thou breath, and blow upon these slain, that they may come to life. Eze 37:10. And I prophesied as I was commanded; then the breath came into them, and they came to life, and stood upon their feet, a very, very great army. Eze 37:11. And He said to me, Son of man, these bones are the whole house of Israel; behold, they say, our bones are dried, and our hope has perished; we are destroyed! Eze 37:12. Therefore prophesy, and say to them, Thus saith the Lord Jehovah, Behold, I will open you graves, and cause you to come out of your graves, my people, and bring you into the land of Israel. Eze 37:13. And ye shall know that I am Jehovah, when I open your graves, and cause you to come out of your graves, my people. Eze 37:14. And I will put my Spirit into you, and will place you in your land, and ye shall know that I, Jehovah, have spoken and do it, is the saying of Jehovah. - This revelation divides itself into two sections. Eze 37:1-10 contain the vision, and Eze 37:11-14 give the interpretation. There are no particular difficulties in the description of the vision, so far as the meaning of the words is concerned. By a supernatural intervention on the part of God, Ezekiel is taken from his own home in a state of spiritual ecstasy into a valley which was full of dead men's bones. For the expression ' היתה עלי יד יי , see the comm. on Eze 1:3. In the second clause of Eze 37:1 יהוה is the subject, and is not to be taken as a genitive in connection with בּרוּח , as it has been by the Vulgate and Hitzig in opposition to the accents. בּרוּח stands for בּרוּח אלהים (Eze 11:24), and אלהים is omitted simply because יהוה follows immediately afterwards. הניח , to set down, here and Eze 40:2; whereas in other cases the form הנּיח is usually employed in this sense. The article prefixed to הבּקעה appears to point back to Eze 3:22, to the valley where Ezekiel received the first revelation concerning the fate of Jerusalem and its inhabitants. That עצמים are dead men's bones is evident from what follows. העבירני עליהם , not "He led me over them round about,"but past them, in order that Ezekiel might have a clear view of them, and see whether it were possible for them to come to life again. They were lying upon the surface of the valley, i.e., not under, but upon the ground, and not piled up in a heap, but scattered over the valley, and they were very dry. The question asked by God, whether these bones could live, or come to life again, prepares the way for the miracle; and Ezekiel's answer, "Lord, Thou knowest"(cf. Rev 7:14), implies that, according to human judgment, it was inconceivable that they could come to life any more, and nothing but the omnipotence of God could effect this.

After this introduction there follows in Eze 37:4. the miracle of the raising to life of these very dry bones, accomplished through the medium of the word of God, which the prophet addresses to them, to show to the people that the power to realize itself is inherent in the word of Jehovah proclaimed by Ezekiel; in other words, that Jehovah possesses the power to accomplish whatever He promises to His people. The word in Eze 37:5, "Behold, I bring breath into you, that ye may come to life,"announces in general terms the raising of them to life, whilst the process itself is more minutely described in Eze 37:6. God will put on them (clothe them with) sinews, flesh, and skin, and then put רוּח in them. רוּח is the animating spirit or breath = רוּח היּים (Gen 6:17; Gen 7:17). , קרם ἁπ. λεγ . in Syriac incrustare, obducere . When Ezekiel prophesied there arose or followed a sound ( קול ), and then a shaking ( רעשׁ ), and the bones approached one another, every bone to its own bone. Different explanations have been given of the words קול and רעשׁ . קול signifies a sound or voice, and רעשׁ a trembling, and earthquake, and also a rumbling or a loud noise (compare Eze 3:12 and Isa 9:4). The relation between the two words as they stand here is certainly not that the sound ( קול ) passes at once into a loud noise, or is continued in that form; whilst רעשׁ denotes the rattling or rustling of bones in motion. The fact that the moving of the bones toward one another is represented by ותּקרבוּ (with Vav consec. ), as the sequel to רעשׁ , is decisive against this. Yet we cannot agree with Kliefoth, that by קול we are to understand the trumpet-blast, or voice of God, that wakes the dead from their graves, according to those passages of the New Testament which treat of the resurrection, and by רעשׁ the earthquake which opens the graves. This explanation is precluded, not only by the philological difficulty that קול without any further definition does not signify either the blast of a trumpet or the voice of God, but also by the circumstance that the קול is the result of the prophesying of Ezekiel; and we cannot suppose that God would make His almighty call dependent upon a prophet's prophesying. And even in the case of רעשׁ , the reference to Eze 38:19 does not prove that the word must mean earthquake in this passage also, since Ezekiel uses the word in a different sense in Eze 12:18 and Eze 3:12. We therefore take קול in the general sense of a loud noise, and רעשׁ in the sense of shaking (sc., of the bones), which was occasioned by the loud noise, and produced, or was followed by, the movement of the bones to approach one another.

The coming together of the bones was followed by their being clothed with sinews, flesh, and skin; but there was not yet any breath in them (Eze 37:8). To give them this the prophet is to prophesy again, and that to the breath, that it come from the four winds or quarters of the world and breathe into these slain (Eze 37:9). Then, when he prophesied, the breath came into them, so that they received life, and stood upright upon their feet. In Eze 37:9 and Eze 37:10 רוּח is rendered by some "wind,"by others "spirit;"but neither of these is in conformity with what precedes it. רוּח does not mean anything else than the breath of life, which has indeed a substratum in the wind, perceptible to the senses, but it not identical with it. The wind itself brings no life into dead bodies. If, therefore, the dead bodies become living, receive life through the blowing of the רוּח into them, what enters into them by the blowing cannot be a symbol of the breath of life, but must be the breath of life itself - namely, that divine breath of life which pervades all nature, giving and sustaining the life of all creatures (cf. Psa 104:29-30). The expression פּחי בּהרוּגים points back to Gen 2:7. The representation of the bringing of the dead bones to life in two acts may also be explained from the fact that it is based upon the history of the creation of man in Gen 2, as Theodoret

(Note: "For as the body of our forefather Adam was first moulded, and then the soul was thus breathed into it; so here also both combined in fitting harmony."- Theodoret.)

has observed, and serves plainly to depict the creative revivification here, like the first creation there, as a work of the almighty God. For a correct understanding of the vision, it is also necessary to observe that in Eze 37:9 the dead bones, clothed with sinews, flesh, and skin, are called הרוּגים , slain, killed, and not merely dead. It is apparent at once from this that our vision is not intended to symbolize the resurrection of all the dead, but simply the raising up of the nation of Israel, which has been slain. This is borne out by the explanation of the vision which God gives to the prophet in Eze 37:1-14, and directs him to repeat to the people. The dead bones are the "whole house of Israel"that has been given up to death; in other words, Judah and Ephraim. "These bones"in Eze 37:11 are the same as in Eze 37:3 and Eze 37:5, and not the bodies brought to life in Eze 37:10; though Hitzig maintains that they are the latter, and then draws the erroneous conclusion that Eze 37:11-14 do not interpret the vision of the first ten verses, but that the bones in the valley are simply explained in these verses as signifying the dead of Israel. It is true that the further explanation in Eze 37:12. of what is described in Eze 37:5-10 as happening to the dead bones is not given in the form of an exposition of the separate details of that occurrence, but is summed up in the announcement that God will open their graves, bring them out of their graves, and transport them to their own land. But it does not follow from this that the announcement is merely an application of the vision to the restoration of Israel to new life, and therefore that something different is represented from what is announced in Eze 37:12-14. Such a view is at variance with the words, "these bones are the whole house of Israel."Even if these words are not to be taken so literally as that we are to understand that the prophet was shown in the vision of the bones of the slain and deceased Israelites, but simply mean: these dead bones represent the house of Israel, depict the nation of Israel in its state of death, - they express so much in the clearest terms concerning the relation in which the explanation in Eze 37:12-14 stands to the visionary occurrence in Eze 37:4-10, namely, that God has shown to Ezekiel in the vision what He commands him to announce concerning Israel in Eze 37:12-14; in other words, that the bringing of the dead bones to life shown to him in the vision was intended to place visibly before him the raising of the whole nation of Israel to new life out of the death into which it had fallen. This is obvious enough from the words: these bones are the whole house of Israel. כּל־בּית ישׂראל points forward to the reunion of the tribes of Israel that are severed into two nations, as foretold in Eze 37:15. It is they who speak in Eze 37:11 . The subject to אמרים is neither the bones nor the dead of Israel (Hitzig), but the כּל־בּית ישׂראל already named, which is also addressed in Eze 37:12. All Israel says: our bones are dried, i.e., our vital force is gone. The bones are the seat of the vital force, as in Psa 32:3; and יבשׁ , to dry up, applied to the marrow, or vital sap of the bones, is substantially the same as בּלה in the psalm ( l.c. ). Our hope has perished (cf. Eze 19:5). תּקוה is here the hope of rising into a nation once more. נגזרנוּ לנוּ . : literally, we are cut off for ourselves, sc. from the sphere of the living (cf. Lam 3:54; Isa 53:8), equivalent to "it is all over with us."

To the people speaking thus, Ezekiel is to announce that the Lord will open their graves, bring them out of them, put His breath of life into them, and lead them into their own land. If we observe the relation in which Eze 37:12 and Eze 37:13 stand to Eze 37:14, namely, that the two halves of the 14th verse are parallel to the two Eze 37:12 and Eze 37:13, the clause ' וידאתּם כּי אני in Eze 37:14 to the similar clause in Eze 37:13, there can be no doubt that the contents of Eze 37:14 also correspond to those of Eze 37:12 - that is to say, that the words, "I put my breath (Spirit) into you, that ye may live, and place you in your own land"(bring you to rest therein), affirm essentially the same as the words, "I bring you out of your graves, and lead you into the land of Israel;"with this simple difference, that the bringing out of the graves is explained and rendered more emphatic by the more definite idea of causing them to live through the breath or Spirit of God put into them, and the הביא by הנּיח , the leading into the land by the transporting and bringing them to rest therein. Consequently we are not to understand by נתתּי רוּחי בכם either a divine act differing from the raising of the dead to life, or the communication of the Holy Spirit as distinguished from the imparting of the breath of life. רוּחי , the Spirit of Jehovah, is identical with the רוּח , which comes, according to Eze 37:9 and Eze 37:10, into the bones of the dead when clothed with sinews, flesh, and skin, i.e., is breathed into them. This spirit or breath of life is the creative principle both of the physical and of the ethical or spiritual life. Consequently there are not three things announced in these verses, but only two: (1) The raising to life from a state of death, by bringing out of the graves, and communicating the divine Spirit of life; (2) the leading back to their own land to rest quietly therein. When, therefore, Kliefoth explains these verses as signifying that for the consolation of Israel, which is mourning hopelessly in its existing state of death, "God directs the prophet to say - (1) That at some future time it will experience a resurrection in the literal sense, that its graves will be opened, and that all its dead, those deceased with those still alive, will be raised up out of their graves; (2) that God will place them in their own land; and (3) that when He has so placed them in their land, He will put His Spirit within them that they may live: in the first point the idea of the future resurrection, both of those deceased and of those still living, is interpolated into the text; and in the third point, placing them in their land before they are brought to life by the Spirit of God, would be at variance with the text, according to which the giving of the Spirit precedes the removal to their own land. The repetition of עמּי in Eze 37:12 and Eze 37:13 is also worthy of notice: you who are my people, which bases the comforting promise upon the fact that Israel is the people of Jehovah.

If, therefore, our vision does not set forth the resurrection of the dead in general, but simply the raising to life of the nation of Israel which is given up to death, it is only right that, in order still further to establish this view, we should briefly examine the other explanations that have been given. - The Fathers and most of the orthodox commentators, both of ancient and modern times, have found in Eze 37:1-10 a locus classicus for the doctrine of the resurrection of the dead, and that quite correctly. But their views differ widely as to the strict meaning and design of the vision itself; inasmuch as some regard the vision as a direct and immediate prophecy of the general resurrection of the dead at the last day, whilst others take the raising of the dead to life shown to the prophet in the vision to be merely a figure or type of the waking up to new life of the Israel which is now dead in its captivity. The first view is mentioned by Jerome; but in later times it has been more especially defended by Calov, and last of all most decidedly by Kliefoth. Yet the supporters of this view acknowledge that Eze 37:11-14 predict the raising to life of the nation of Israel. The question arises, therefore, how this prediction is to be brought into harmony with such an explanation of the vision. The persons noticed by Jerome, who supported the view that in Eze 37:4-10 it is the general resurrection that is spoken of, sought to remove the difficulties to which this explanation is exposed, by taking the words, "these bones are the whole house of Israel,"as referring to the resurrection of the saints, and connecting them with the first resurrection in Rev 20:5, and by interpreting the leading of Israel back to their own land as equivalent to the inheriting of the earth mentioned in Mat 5:5. Calov, on the other hand, gives the following explanation of the relation in which Eze 37:11-14 stand to Eze 37:1-10 : "in this striking vision there was shown by the Lord to the prophet the resurrection of the dead; but the occasion , the cause , and the scope of this vision were the resurrection of the Israelitish people , not so much into its earlier political form, as for the restoration of the ecclesiastical hierarchy and the establishment of the worship of God, both of which were indeed restored in the time of Zerubbabel, but were first brought to perfection at the coming of Jesus Christ."He also assumes that the raising of the dead is represented in the vision, "because God would have this representation exhibited for a figure and confirmation of the restitution of the people."And lastly, according to Kliefoth, Eze 37:11-14 do not furnish a literal exposition of the vision, but simply make an application of it to the bringing of Israel to life. - We cannot regard either of these views as correct, because neither of them does justice to the words of the text. The idea of the Fathers, that Eze 37:11-14 treat of the resurrection of the saints (believers), cannot be reconciled either with the words or with the context of our prophecy, and has evidently originated in perplexity. And the assumption of Calov and Kliefoth, that Eze 37:11-14 contain simply an application of the general resurrection of the dead exhibited in Eze 37:1-10 to the resurrection of Israel, by no means exhausts the meaning of the words, "these bones are the whole house of Israel,"as we have already observed in our remarks on Eze 37:11. Moreover, in the vision itself there are certain features to be found which do not apply to the general resurrection of the dead. In proof of this, we will not lay any stress upon the circumstance that Ezekiel sees the resurrection of the dead within certain limits; that it is only the dead men's bones lying about in one particular valley, and not the dead of the whole earth, though a very great army, that he sees come to life again; but, on the other hand, we must press the fact that in Eze 37:9 those who are to be raised to life are called הרוּגים , a word which does not signify the dead of all kinds, but simply those who have been slain, or have perished by the sword, by famine, or by other violent deaths, and which indisputably proves that Ezekiel was not shown the resurrection of all the dead, but simply the raising to life of Israel, which had been swept away by a violent death. Kliefoth would account for this restriction from the purpose for which the vision was shown to the prophet. Because the design of the vision was to comfort Israel concerning the wretchedness of its existing condition, and that wretchedness consisted for the most part in the fact that the greater portion of Israel had perished by sword, famine, and pestilence, he was shown the resurrection of the dead generally and universally, as it would take place not in the case of the Israelites alone, but in that of all the dead, though here confined within the limits of one particular field of dead; and stress is laid upon the circumstance that the dead which Ezekiel saw raised to life instar omnium , were such as had met with a violent death. This explanation would be admissible, if only it had been indicated or expressed in any way whatever, that the bones of the dead which Ezekiel saw lying about in the בּקעה represented all the dead of the whole earth. But we find no such indication; and because in the whole vision there is not a single feature contained which would warrant any such generalization of the field of the dead which Ezekiel saw, we are constrained to affirm that the dead men's bones seen by Ezekiel in the valley represent the whole house of Israel alone, and not the deceased and slain of all mankind; and that the vision does not set forth the resurrection of all the dead, but only the raising to life of the nation of Israel which had been given up to death.

Consequently we can only regard the figurative view of the vision as the correct one, though this also has been adopted in very different ways. When Jerome says that Ezekiel "is prophesying of the restoration of Israel through the parable of the resurrection,"and in order to defend himself from the charge of denying the dogma of the resurrection of the dead, adds that "the similitude of a resurrection would never have been employed to exhibit the restoration of the Israelitish people, if that resurrection had been a delusion, and it had not been believed that it would really take place; because no one confirms uncertain things by means of things which have no existence;"- Hävernick very justly replies, that the resurrection of the dead is not to be so absolutely regarded as a dogma already completed and defined, or as one universally known and having its roots in the national belief; though Hävernick is wrong in affirming in support of this that the despair of the people described in Eze 37:11 plainly shows that so general a belief cannot possibly be presupposed. For we find just the same despair at times when faith in the resurrection of the dead was a universally accepted dogma. The principal error connected with this view is the assumption that the vision was merely a parable formed by Ezekiel in accordance with the dogma of the resurrection of the dead. If, on the contrary, the vision was a spiritual intuition produced by God in the soul of the prophet, it might set forth the resurrection of the dead, even if the belief in this dogma had no existence as yet in the consciousness of the people, or at all events was not yet a living faith; and God might have shown to the prophet the raising of Israel to life under this figure, for the purpose of awakening this belief in Israel.

(Note: No conclusive evidence can be adduced that the doctrine of the resurrection of the dead was not only known to Ezekiel, but was regarded by the people as indisputably sure, as both Hengstenberg ( Christology , vol. III p. 51, transl.) and Pareau ( Comment. de immortal . p. 109) assume. Such passages as Isa 25:8 and Isa 26:19, even if Ezekiel referred to them, merely prove that the belief or hope of the resurrection of the dead could not be altogether unknown to the believers of Israel, because Isaiah had already declared it. But the obvious announcement of this dogma in Dan 12:2 belongs to a later period than our vision; and even Daniel does not speak of it as a belief that prevailed throughout the nation, but simply communicates it as a consolation offered by the angel of the Lord in anticipation of the times of severe calamity awaiting the people of God.)

In that case, however, the vision was not merely a parable, but a symbolical representation of a real fact, which was to serve as a pledge to the nation of its restoration to life. Theodoret comes much nearer to the truth when he gives the following as his explanation of the vision: that "on account of the unbelief of the Jews in exile, who were despairing of their restoration, the almighty God makes known His might; and the resurrection of the dead bodies, which was much more difficult than their restoration, is shown to the prophet, in order that all the nation may be taught thereby that everything is easy to His will;"

(Note: His words are these: ἐπειδή γὰρ δι ̓ ἥν ἐνόσουν ἀπιστίαν τἀς χρηστοτέρας ἀπηγόρευσαν ἐλπίδας οἱ ἐκ τῆς ̓Ιουδαίας αἰχμάλωται γενόμενοι, τὴν οἰκείαν αὐτοῖς ὁ τῶν ὅλων Θεὸς ἐπιδείκνυσι δύναμιν, καὶ τὴν πολλῷ τῆς ἀνακλήσεως ἐκείνης δυσκολωτέραν τῶν νεκρῶν σωμάτων ἀνάστασιν ἐπιδείκνυσι τῷ προφήτῃ καὶ δι ̓ ἐκείνου πάντα διδάσκει τὸν λαὸν, ὡς πάντα αὐτῷ ῥᾴδια βουλομένῳ .)

and when, accordingly, he calls what occurs in the vision "a type not of the calling to life of the Jews only, but also of the resurrection of all men."The only defect in this is, that Theodoret regards the dead bones which are brought to life too much as a figurative representation of any dead whatever, and thereby does justice neither to the words, "these bones are the whole house of Israel,"which he paraphrases by τύπος τοῦ ̓Ισραὴλ ταῦτα , nor to the designation applied to them as הרוּגים , though it may fairly be pleaded as a valid excuse so far as הרוגים is concerned, that the force of this word has been completely neutralized in the Septuagint, upon which he was commenting, by the rendering τοὺς νεκροὺς τούτους . - Hävernick has interpreted the vision in a much more abstract manner, and evaporated it into the general idea of a symbolizing of the creative, life-giving power of God, which can raise even the bones of the dead to life again. His exposition is the following: "There is no express prediction of the resurrection in these words, whether of a general resurrection or of the particular resurrection of Israel; but this is only though of here, inasmuch as it rests upon the creative activity of God, to which even such a conquest of death as this is possible."

(Note: The view expressed by Hofmann ( Schriftbeweis , II 2, pp. 507ff.) is a kindred one, namely, that it is not the future resurrection of the dead, or the resurrection of the deceased Israelites, which is indicated in the vision, and that it does not even set forth to view the unconditioned power of God over death, or an idea which is intended as a pledge of the resurrection of the dead; but that by the revelation made manifest to the prophet in the state of ecstasy, the completeness of that state of death out of which Israel is to be restored is exhibited, and thus the truth is set before his eyes that the word of prophecy has the inherent power to ensure its own fulfilment, even when Israel is in a condition which bears precisely the same resemblance to a nation as the state of death to a human being.)

The calling to life of the thoroughly dried dead bones shown to the prophet in the vision, is a figure or visible representation of that which the Lord announces to him in Eze 37:11-14, namely, that He will bring Israel out of its graves, give it life with His breath, and bring it into its own land; and consequently a figure of the raising of Israel to life from its existing state of death. The opening of the graves is also a figure; for those whom the Lord will bring out of their braves are they who say, "Our bones are dried,"etc. (Eze 37:11), and therefore not those who are deceased, nor even the spiritually dead, but those who have lost all hope of life. We are not, however, to understand by this merely mors civilis and vita civilis , as Grotius has done. For Israel was destroyed, not only politically as a nation, but spiritually as a church of the Lord, through the destruction of its two kingdoms and its dispersion among the heathen; and in a very large number of its members it had also been given up to the power of physical death and sunk into the grave. Even then, if we keep out of sight those who were deceased, Israel, as the people of God was slain ( הרוּג ), without any hope of coming to life again, or a resurrection to new life. But the Lord now shows the prophet this resurrection under the figure of the raising to life of the very dry bones that lie scattered all around. This is fulfilled through the restoration of Israel as the people of Jehovah, to which the leading of the people back into the land of Israel essentially belongs. The way was opened and prepared for this fulfilment by the return of a portion of the people from the Babylonian captivity under Zerubbabel and Ezra, which was brought to pass by the Lord, by the rebuilding of the cities of Judah and the temple which had been destroyed, and by the restoration of political order. But all this was nothing more than a pledge of the future and complete restoration of Israel. For although the Lord still raised up prophets for those who had returned and furthered the building of His house, His glory did not enter the newly erected temple, and the people never attained to independence again, - that is to say, not to permanent independence, - but continued in subjection to the imperial power of the heathen. And even if, according to Ezra, very many more of the exiles may have returned to their native land, by whom, for example, Galilee was repopulated and brought into cultivation again, the greater portion of the nation remained dispersed among the heathen. The true restoration of Israel as the people of the Lord commenced with the founding of the new kingdom of God, the "kingdom of heaven,"through the appearing of Christ upon the earth. But inasmuch as the Jewish nation as such, or in its entirety, did not acknowledge Jesus Christ as the Messiah foretold by the prophets and sent by God, but rejected its Saviour, there burst afresh upon Jerusalem and the Jewish nation the judgment of dispersion among the heathen; whereas the kingdom of God founded by Christ spread over the earth, through the entrance of believers from among the Gentiles. This judgment upon the Jewish people, which is hardened in unbelief, still continues, and will continue until the time when the full number of the Gentiles has entered into the kingdom of God, and Israel as a people shall also be converted to Christ, acknowledge the crucified One as its Saviour, and bow the knee before Him (Rom 11:25-26). Then will "all Israel"be raised up out of its graves, the graves of its political and spiritual death, and brought back into its own land, which will extend as far as the Israel of God inhabits the earth. Then also will the hour come in which all the dead will hear the voice of the Son of God, and come forth out of their graves to the resurrection (Dan 12:2; Joh 5:25-29); when the Lord shall appear in His glory, and descend from heaven with the trump of God (1Th 4:16), to call all the dead to life, and through the judgment upon all the nations to perfect His kingdom in glory, and bring the righteous into the Canaan of the new earth, into the heavenly Jerusalem, to the imperishable life of everlasting blessedness.

All these several factors in the restoration of Israel, which has been given up to the death of exile on account of its sins, though far removed from one another, so far as the time of their occurrence is concerned, are grouped together as one in the vision of the coming to life of the dead bones of the whole house of Israel. The two features which are kept distinct in the visionary description - namely, (1) the coming together of the dry bones, and their being clothed with sinews, flesh, and skin; and (2) the bringing to life of the bones, which have now the form of corpses, through the divine breath of life - are not to be distinguished in the manner proposed by Hengstenberg, namely, that the first may be taken as referring to the restoration of the civil condition - the external restitutio in integrum ; the second, to the giving of new life through the outpouring of the Spirit of God. - Even according to our view, the vision contains a prophecy of the resurrection of the dead, only not in this sense, that the doctrine of the general resurrection of the dead is the premiss, or the design, or the direct meaning of the vision; but that the figurative meaning constitutes the foreground, and the full, literal meaning of the words the background of the prophetic vision, and that the fulfilment advances from the figurative to the literal meaning, - the raising up of the people of Israel out of the civil and spiritual death of exile being completed in the raising up of the dead out of their graves to everlasting life at the last day.

Keil-Delitzsch: Eze 37:15-28

Reunion of Israel as One Nation under the Future King David

This word of God directs the prophet to represent by a sign the reunion of the tribes of Israel, which have been divided into two kingdoms (Eze 37:15-17), and to explain this sign to the people (Eze 37:18-21), and predict its sanctification and blessedness under the reign of the future David (Eze 37:22-28). What is new in this word of God is the express prediction embodied in a symbolical action, of the reunion of the divided tribes of Israel into one single people of God, which has been already hinted at in the promise of the raising to life of "the whole house of Israel"(Eze 37:11). This brief indication is here plainly expressed and more fully developed.

Eze 37:15-28

Eze 37:15. And the word of Jehovah came to me, saying, Eze 37:16. And thou, son of man, take to thyself a piece of wood, and write upon it: Of Judah, and the sons of Israel, his associates; and take another piece of wood, and write upon it: Of Joseph, the wood of Ephraim, and the whole house of Israel, his associates; Eze 37:17. And put them together, one to the other, into one piece of wood to thee, that they may be united in thy hand. Eze 37:18. And when the sons of thy people say to thee, Wilt thou not show us what thou meanest by this? Eze 37:19. Say to them, Thus saith the Lord Jehovah, Behold, I will take the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his associates, which I put thereon, with the wood of Judah, and will make them into one stick, that they may be one in my hand. Eze 37:20. And the pieces of wood upon which thou hast written shall be in thy hand before their eyes. Eze 37:21. And say to them, Thus saith the Lord Jehovah, Behold, I will take the sons of Israel out of the nations among whom they walk, and will gather them from round about, and lead them into their land. Eze 37:22. I will make them into one nation in the land, upon the mountains of Israel, and one king shall be king over them all; and it shall not become two nations any more, and they shall not henceforth be divided into two kingdoms any more; Eze 37:23. And shall not defile themselves by their idols and their abominations, and by all their transgressions; but I will help them from all their dwelling-places, in which they have sinned, and will cleanse them; so that they shall be my people, and I will be their God. Eze 37:24. And my servant David will be king over them, and be a shepherd for them all; and they will walk in my rights, and keep my statutes and do them. Eze 37:25. And they will dwell in the land which I gave to my servant Jacob, in which their fathers dwelt; there will they dwell, and their children's children for ever; and my servant David will be a prince to them for ever. Eze 37:26. And I make a covenant of peace with them for ever, an everlasting covenant shall be with them; and I will place them, and multiply them, and put my sanctuary in the midst of them for ever. Eze 37:27. And my dwelling will be over them; I will be their God, and they will be my people. Eze 37:28. And the nation shall know that I am Jehovah, who sanctifieth Israel, when my sanctuary shall be in the midst of them for ever.

The symbolical action commanded in Eze 37:16 and Eze 37:17, which the prophet no doubt performed in all its external reality (cf. Eze 37:19 and Eze 37:20), is easily understood, and expresses the thing to be represented in the the clearest manner. The writing of the names of the tribes composing the two kingdoms recalls to mind the similar act on the part of Moses (Num 17:1-13 :17ff.). But the act itself is a different one here, and neither the passage referred to nor Eze 21:15 furnishes any proof that עץ signifies a staff or rod. Ezekiel would undoubtedly have used מטּה for a staff. Nor have we even to think of flat boards, but simply of pieces of wood upon which a few words could be written, and which could be held in one hand. The ל before the names to be written upon each piece of wood is the sign of the genitive, indicating to whom it belongs, as in the case of the heading to David's psalms ( לדוד ). This is evident from the fact that in אץ אפרים the construct state is used instead. The name is to indicate that the piece of wood belongs to Judah or Ephraim, and represents it. The command to Ezekiel to write upon one piece of wood, not only Judah, but "the sons of Israel, his associates,"arose from the circumstance that the kingdom of Judah included, in addition to the tribe of Judah, the greater portion of Benjamin and Simeon, the tribe of Levi and those pious Israelites who emigrated at different times from the kingdom of the ten tribes into that of Judah, who either were or became associates of Judah (2Ch 11:12., 2Ch 15:9; 2Ch 30:11, 2Ch 30:18; 2Ch 31:1). In the writing upon the second piece of wood, אץ אפרים is an explanatory apposition to ליוסף , and an accusative governed by כּתב . But the command is not to be understood as signifying that Ezekiel was to write the words עץ אפרים upon the piece of wood; all that he was to write was, "Joseph and the whole house of Israel, his associates."The name of Joseph is chosen, in all probability, not as the more honourable name, as Hävernick supposes, but because the house of Joseph, consisting of the two powerful tribes of Ephraim and Manasseh, formed the trunk of the kingdom of the ten tribes (Kliefoth). The "whole house of Israel, his associates,"are the rest of the tribes belonging to that kingdom. The two pieces of wood, with these inscriptions upon them, Ezekiel is to put together, and hold in his hand bound together in one. מה־אלּה לּך , what these (two pieces of wood) are to thee, is equivalent to, what thou meanest to indicate by them. For the rest, compare Eze 24:19. In the word of God explaining the action (Eze 37:19), the wood of Joseph is not the piece of wood with Joseph's name written upon it, but the kingdom represented by this piece of wood which was in Ephraim's hand, inasmuch as the hegemony was with the tribe of Ephraim. Instead of the wood, therefore, the tribes (not staffs) of Israel, i.e., the Israelites who constituted these tribes, are mentioned as his associates. God will put these upon the wood of Joseph ( עליו ), i.e., will join them together, and then place them with the wood of Judah, i.e., the kingdom of Judah, and unite them into one wood (or nation). את־עץ , the construction of which has been misunderstood by Hitzig, is neither in apposition to עליו , nor governed by נתתּי : "and will put them thereupon, upon the wood of Judah"(Hitzig and Kliefoth), or, "I add them to it, (namely) with the wood of Judah"(De Wette); but it is dependent upon לקח , "I take the wood of Joseph...and the tribes of Israel, his associates, which I put thereon, along with the wood of Judah, and make them into one wood."The construction is rendered obscure simply by the fact that the relative clause, "which I put thereon,"is attached to the principal clause ' אני לקח וגו by Vav consec . In בּידי , "they shall be one in my hand ,"there is probably an antithesis to בּיד אפרים , those who have come into Ephraim's hand, the tribes severed by Ephraim from the kingdom of God, will God once more bring together with Judah, and hold in His hand as an undivided nation. - In Eze 37:20 the description of the sign is completed by the additional statement, that the pieces of wood on which the prophet has written are to be in his hand before their eyes, and consequently that the prophet is to perform the act in such a way that his countrymen may see it; from which it follows that he performed it in its outward reality. The fulfilment of the instructions is not specially mentioned, as being self-evident; but in Eze 37:21-28 the further explanation of the symbolical action is given at once; and the interpretation goes beyond the symbol, inasmuch as it not only describes the manner in which God will effect the union of the divided tribes, but also what He will do for the preservation of the unity of the reunited people, and for the promotion of their blessedness. This explanation is arranged in two strophes through the repetition of the concluding thought: "they will be my people,"etc., in Eze 37:23 and Eze 37:27. Each of these strophes contains a twofold promise.

The first (Eze 37:21-23) promises ( a ) the gathering of the Israelites out of their dispersion, their restoration to their own land, and their union as one nation under the rule of David (Eze 37:21, Eze 37:22); ( b ) their purification from all sins, and sanctification as the true people of the Lord (Eze 37:23). The second strophe (Eze 37:24-27) promises ( a ) their undisturbed eternal abode in the land, under David their prince (Eze 37:25); ( b ) the blessedness conferred upon them through the conclusion of an everlasting covenant of peace (Eze 37:26 and Eze 37:27). This second promise, therefore, constitutes the completion of the first, securing to the nation of Israel its restoration and sanctification for all time. The whole promise, however, is merely a repetition of that contained in Ezekiel 34:11-31 and Eze 36:22-30. - The three factors - the gathering out of the nations, restoration to the land of Israel, and reunion as one people - form the first act of divine grace. The union of the Israelites, when brought back to their land, is accomplished by God giving them in David a king who will so rule the reunited people that they will not be divided any more into two peoples and two kingdoms. The Chetib יהיה is not to be altered into the plural יהיוּ , as in the Keri ; but גּוי is to be supplied in thought, from the preceding clause, as the subject to the verb. The division of the nation into two kingdoms had its roots, no doubt, in the ancient jealousy existing between the two tribes Ephraim and Judah; but it was primarily brought to pass through the falling away of Solomon from the Lord. Consequently it could only be completely and for ever terminated through the righteous government of the second David, and the purification of the people from their sins. This is the way in which Eze 36:23 is attached to Eze 36:22. For Eze 36:23 compare Eze 14:11 and Eze 36:25. Different interpretations have been given of the words, "I help them from all their dwelling-places, in which they have sinned."They recall to mind Eze 36:29, "I help them from all their uncleannesses."As הושׁע מן signifies, in that case, "to preserve therefrom,"so in the present instance the thought can only be, "God will preserve them from all the dwelling-places in which they have sinned."Hengstenberg is of opinion that the redemption from the dwelling-places does not take place locally, but spiritually, through the cleansing away of all traces of sin, first from the hearts, and then, in consequence, from all around. In this way is the land changed, through the power of the Lord, into another land, from a sinful to a holy one; just as before it had been changed from a holy to a sinful one through the guilt of the people. But if this were the only thought which the words contained, Ezekiel would certainly have placed the וטהרתּי אותם before ' והושׁעתּי וגו . As the words read, the deliverance of the people from their sinful dwelling-places is to precede their purification, to prepare the way for it and bring it to pass, and not to follow after it. The dwelling-places, at or in which they have sinned, cannot be the settlements in foreign lands, as Hitzig supposes, but only the dwelling-places in Canaan, to which the Lord would bring them after gathering them from their dispersion. הושׁע does not signify, "leading out from these dwelling-places,"which is the explanation given by Kliefoth, who consequently thinks that we must understand the words as denoting the leading over of Israel from the present Canaan, or the Canaan of this life, to which its sins adhere, to the glorified, new, and eternal Canaan. This view is utterly irreconcilable both with the words themselves and also with the context. Even if הושׁע meant to lead out, it would not be allowable to transform the "leading out"from the sinful Canaan into a "leading in"to the glorified and heavenly Canaan. Moreover, the further development of this promise in Eze 37:25 also shows that it is not in the glorified, eternal Canaan that Israel is to dwell, but in the earthly Canaan in which its fathers dwelt. It is obvious from this, that in all the promise here given there is no allusion to a transformation and glorification of Canaan itself. The helping or saving from all dwelling-places in which they have sinned would rather consist in the fact, therefore, that God would remove from their dwelling-places everything that could offer them an inducement to sin. For although sin has its seat, not in the things without us, but in the heart, the external circumstances of a man do offer various inducements to sin. Before the captivity, Canaan offered such an inducement to the Israelites through the idolatry and moral corruption of the Canaanites who were left in the land. And with reference to this the Lord promises that in future, when His people are brought back to Canaan, He will preserve them from the sinful influence of their dwelling-places. But this preservation will only be effected with complete success when God purifies Israel itself, and, by means of its renovation, eradicates all sinful desire from the heart (cf. Eze 36:26-27). In this way וטהרתּי is appended in the most fitting way to ' והושׁעתּי . - Through the removal of all sinful influences from around them, and the purifying of the heart, Israel will then become in truth the people of God, and Jehovah the God of Israel (Eze 37:23).

Israel, when thus renewed, will walk in the rights of the Lord and fulfil His commandments, under the protection of its one shepherd David, i.e., of the Messiah (Eze 37:24, cf. Eze 36:27, and Eze 34:23); and its children and children's children will dwell for ever in its own land, David being its prince for ever (Eze 37:25, and cf. Eze 36:28 and Eze 34:24). What is new in this promise, which is repeated from Ezekiel 34 and 36, is contained in לעולם , which is to be taken in the strict sense of the word. Neither the dwelling of Israel in Canaan, nor the government of the David-Messiah, will ever have an end. לעולם is therefore repeated in Eze 37:26 in the promise of the covenant which the Lord will make with His people. The thought itself has already been expressed in Eze 34:25, and בּרית שׁלוּם is to be understood, both here and there, as comprehending all the saving good which the Lord will bestow upon all His sanctified people. There are only two factors of this salvation mentioned here in Eze 37:26 and Eze 37:27, namely, the multiplication of the people, as the earthly side of the divine blessing, and the establishing of His eternal sanctuary in the midst of them as the spiritual side. These two points refer back to the former acts of God, and hold up to view the certain and full realization in the future of what has hitherto been neither perfectly nor permanently accomplished on account of the sins of the people. וּנתתּים , in Eze 37:26, is not to be taken in connection with והרבּיתּי אותם , so as to form one idea in the sense of dabo eos multiplicatos (Venema and Hengstenberg), for we have no analogies of such a mode of combination; but נתתּים , I make, or place them, is to be taken by itself, and completed from the context, "I make them into a nation, and I multiply them (cf. Eze 36:10-11, Eze 36:37). Ezekiel has here Lev 26:9 and Lev 26:11 in his mind, as we may see from the fact that the words, "I give my sanctuary in the midst of them for ever,"are obviously formed after Lev 26:11, "I give my dwelling in the midst of them;"in such a manner, however, that by the substitution of מקדּשׁי for משׁכּני , and the addition of לעולם , the promise is both deepened and strengthened. In the change of משׁכּני into מקדּשׁי , he may indeed have had the words of Exo 25:8 floating before his mind, "they shall make me a sanctuary, that I may dwell among them;"nevertheless he deliberately selected the expression "my sanctuary,"to indicate that the Lord would dwell in the midst of Israel as the Holy One, and the Sanctifier of His people. Moreover, the words are not, "my dwelling will be in the midst of them, or among them"( בּתוכם ), but עליהם , over them. This expression is transferred from the site of the temple, towering above the city (Psa 68:30), to the dwelling of God among His people, to give prominence to the protective power and saving grace of the God who rules in Israel (cf. Hengstenberg on Psa 68:30). The sanctuary which Jehovah will give in Israel for ever, i.e., will found and cause to endure, that He may dwelling the midst of it to shelter and bless, is the temple, but not the temple built by Zerubbabel. As an objection to this Jewish interpretation, Jerome has justly said: "but how could it be said to stand ' for ever ,' when that temple which was built in the time of Zerubbabel, and afterwards restored by many others, was consumed by Roman fire? All these things are to be taken as referring to the church in the time of the Saviour, when His tabernacle was placed in the church."There is no reference whatever here to the rebuilding of the temple by Zerubbabel; not because that temple did not stand for ever and was destroyed by the Romans, but chiefly because God did not make it His abode, or fill this temple with His gracious presence (Shechinah). The sanctuary which God will place for ever among His people is the sanctuary seen by Ezekiel in Ezekiel 40ff.; and this is merely a figurative representation of the "dwelling of God in the midst of His people through His Son and Holy Spirit"(cf. Vitringa, Observv . I. p. 161), which began to be realized in the incarnation of the Logos, who is set forth in Joh 1:14 as the true משׁכּן , in the words ἐσκήνωσεν ἐν ἡμῖν , and is continued in the spiritual dwelling of God in the heart of believers (1Co 3:16; 1Co 6:19), and will be completed at the second coming of our Lord in the "tabernacle ( σκηνή ) of God with men"of the new Jerusalem, of which the Lord God Almighty and the Lamb are the temple, since Israel will then first have become in truth the people of God, and Jehovah (God with them) their God (Rev 21:3, Rev 21:22). - The promise concludes in Eze 37:28 with an allusion to the impression which these acts of God in Israel will make upon the heathen (cf. Eze 36:36). From the fact that Jehovah erects His sanctuary in the midst of Israel for ever, they will learn that it is He who sanctifieth Israel. קדּשׁ , to sanctify, means, "to remove from all connection either with sin or with its consequences. Here the reference is to the latter, because these alone strike the eyes of the heathen; but the former is presupposed as the necessary foundation"(Hengstenberg). The words rest upon the promises of the Pentateuch, where God describes Himself as He who will and does sanctify Israel (compare Exo 31:13; Lev 22:31-33). This promise, which has hitherto been only imperfectly fulfilled on account of Israel's guilt, will be perfectly realized in the future, when Israel will walk in the ways of the Lord, renewed by the Spirit of God.

Thus does this prophecy of Ezekiel span the whole future of the people of God even to eternity. But the promise in which it culminates, namely, that the Lord will erect His sanctuary in the midst of His restored people, and there take up His abode above them for ever (Eze 37:26.), is of importance as helping to decide the question, how we are to understand the fulfilment of the restoration to Canaan into the land given to the fathers, which is promised to all Israel; whether, in a literal manner, by the restoration of the Israelites to Palestine; or spiritually, by the gathering together of the Israelites converted to the Lord their God and Saviour, and their introduction into the kingdom of God founded by Christ, in which case Canaan, as the site of the Old Testament kingdom of God, would be a symbolical or typical designation of the earthly soil of the heavenly kingdom, which has appeared in the Christian church. - These two different views have stood opposed to one another from time immemorial, inasmuch as the Jews expect from the Messiah, for whose advent they still hope, not only their restoration to Palestine, but the erection of the kingdom of David and the rebuilding of the temple upon Mount Zion, together with the sacrificial worship of the Levitical law; whereas in the Christian church, on the ground of the New Testament doctrine, that the old covenant has been abolished along with the Levitical temple-worship through the perfect fulfilment of the law by Christ and the perpetual efficacy of His atoning sacrifice, the view has prevailed that, with the abolition of the Old Testament form of the kingdom of God, even Palestine has ceased to be the chosen land of the revelation of the saving grace of God, and under the new covenant Canaan extends as far as the Israel of the new covenant, the church of Jesus Christ, is spread abroad over the earth, and that Zion or Jerusalem is to be sought wherever Christendom worships God in spirit and in truth, wherever Christ is with His people, and dwells in the hearts of believers through the Holy Spirit. It was by J. A. Bengel and C. F. Oetinger that the so-called "realistic"interpretation of the Messianic prophecies of the Old Testament - according to which, after the future conversion to Christ of the Jewish people who are hardened still, the establishment of the kingdom of God in Palestine and its capital Jerusalem is to be expected - has been revived and made into one of the leading articles of Christian hope. By means of this "realistic"exposition of the prophetic word the chiliastic dogma of the establishment of a kingdom of glory before the last judgment and the end of the world is then deduced from the twentieth chapter of the Apocalypse; and many of the theologians of our day regard this as the certain resultant of a deeper study of the Scriptures. In the more precise definition of the dogma itself, the several supporters diverge very widely from one another; but they all agree in this, that they base the doctrine chiefly upon the prophetic announcement of the eventual conversion and glorification of all Israel. - As Ezekiel then stands out among all the prophets as the one who gives the most elaborate prediction of the restoration of Israel under the government of the Messiah, and he not only draws in Ezekiel 40-48 a detailed picture of the new form of the kingdom of God, but also in Ezekiel 38 and 39, in the prophecy concerning Gog and Magog, foretells an attack on the part of the heathen world upon the restored kingdom of God, which appears, according to Rev 20:7-9, to constitute the close of the thousand years' reign; we must look somewhat more closely at this view, and by examining the arguments pro and con , endeavour to decide the question as to the fulfilment of the Old Testament prophecies concerning the future of Israel. In doing this, however, we shall fix our attention exclusively upon the exegetical arguments adduced in support of the chiliastic view by its latest supporters.

(Note: These are, C. A. Auberlen, "The Prophet Daniel and the Revelation of John;"also in a treastise on the Messianic Prophecies of the Mosaic times, in the Jahrbb.f. deutsche Theologie , IV pp. 778ff.; J. C. K. Hofmann, in his Weissagung und Erfüllung im A. u. N. Testamente , and in the Schriftbeweis , vol. II p. 2; Mich. Baumgarten, article "Ezekiel"in Herzog's Cyclopaedia , and here and there in his commentary on the Old Testament; C. E. Luthardt, The Doctrine of the Last Things in Treatises and Expositions of Scripture (1851); and Dr. Volck, in the Dorpater Zeitschfit für Theologie und Kirche , IX pp. 142ff.; and others.)

The prophetic announcement, that the Lord will one day gather together again the people of Israel, which has been thrust out among the heathen for its unfaithfulness, will bring it back into the land given to the fathers, and there bless and greatly multiply it, has its roots in the promises of the law. If the stiff-necked transgressors of the commandments of God - these are the words of Lev 26:40-45 - bear the punishment of their iniquity in the land of their enemies, and confess their sins, and their uncircumcised heart is humbled, then will the Lord remember His covenant with the patriarchs, and not cast them off even in the land of their enemies, to destroy them, and to break His covenant with them; but will remember the covenant which He made with their ancestors, when He brought them out of Egypt before the eyes of the nations to be their God. He will, as this is more precisely defined in Deu 30:3., gather them together again out of the heathen nations, lead them back into the land which their fathers possessed, and multiply Israel more than its fathers. On the ground of this promise, of which Moses gives a still further pledge to the people in his dying song (Deu 32:36-43), all the prophets announce the restoration and ultimate glorification of Israel. This song, which closes with the promise, "Rejoice, ye nations, over His people; for He will avenge the blood of His servants, and repay vengeance to His adversaries, and expiate His land, His people,"continues to resound - to use the words of Hofmann (Schriftbeweis, II 2, pp. 89, 90) - "through all the Old Testament prophecy. Not only when Obadiah (Oba 1:17) and Joel (Joe 3:5) promise good to their nation do they call Mount Zion and the city of Jerusalem the place where there is protection from the judgment upon the nations of the world; but Micah also, who foretells the destruction of the temple and the carrying away of his people to Babylon, beholds Mount Zion exalted at last above all the seats of worldly power, and his people brought back to the land of their fathers (Eze 4:1; Eze 7:14). The same Isaiah, who was sent to harden his people with the word of his prophecy, is nevertheless certain that at last a holy nation will dwell in Jerusalem, a remnant of Israel (Isa 4:3; Isa 10:21); and the holy mountain of Jehovah, to which His scattered people return from all the ends of the world, is that abode of peace where even wild beasts do no more harm under the rule of the second David (Isa 11:9, Isa 11:11). After all the calamities which it was the mournful lot of Jeremiah to foretell and also to witness, Jehovah showed this prophet the days when He would restore His people, and bring them back to the land which He gave to their fathers (Jer 30:3).... And the same promise is adhered to even after the return. In every way is the assurance given by Zechariah, that Judah shall be God's holy possession in God's holy land."

(Note: Compare with this the words of Auberlen ( der Prophet Daniel , p. 399, ed. 2): "The doctrine of the glorious restoration of Israel to Canaan, after severe chastisement and humiliation, is so essential and fundamental a thought of all prophecy, that the difficulty is not so much to find passages to support it, as to make a selection from them. By way of example, let us notice Isa 2:2-4; Isa 4:2-6; Isa 9:1-6, Isa 9:11 and Isa 9:12; more especially Isa 11:11., 24ff., 60ff.; Jer 30-33; Eze 34:23-31, 36-37; Hos 2:16 -25; Hos 3:4-5; Hos 11:8-11; Hos 14:2.; Joe 3:1-5; 4:16-21; Amo 9:8-15; Oba 1:17; Mic 2:12-13; Mic 4:1-13; Mic 5:1-15; Mic 7:11-20); Zep 3:14-20; Zec 2:4., Zec 8:7., Zec 9:9., Zec 10:8-12; 12:2-13:6; Zec 14:8."Auberlen (pp. 400f.) then gives the following as the substance of these prophetic descriptions: "Israel having been brought back to its own land, will be the people of God in a much higher and deeper sense than before; inasmuch as sin will be averted, the knowledge of God will fill the land, and the Lord will dwell again in the midst of His people at Jerusalem. A new period of revelation is thus commenced, the Spirit of God is richly poured out, and with this a plenitude of such gifts of grace as were possessed in a typical manner by the apostolic church. And this rich spiritual life has also its perfect external manifestation both in a priestly and a regal form. The priesthood of Israel was more especially seen by Ezekiel, the son of a priest, in his mysterious vision in ch. 40-48; the monarchy by Daniel, the statesman; while Jeremiah, for example, unites the two (Jer 33:17-22). What took place only in an outward way, i.e., in the letter, during the Old Testament times, and withdrew, on the other hand, into the inward and hidden spirit-life during the time of the Christian church, will then manifest itself outwardly also, and assume an external though pneumatic form. In the Old Testament the whole of the national life of Israel in its several forms of manifestation, domestic and political life, labour and art, literature and culture, was regulated by religion, though only at first in an outward and legal way. The church, on the other hand, has, above all, to urge a renewal of the heart, and must give freedom to the outward forms which life assumes, enjoining upon the conscience of individual men, in these also to glorify Christ. In the thousand years' reign all these departments of life will be truly Christianized, and that from within. Looked at in this light, there will be nothing left to give offence, if we bear in mind that the ceremonial law of Moses corresponds to the priesthood of Israel, and the civil law to the monarchy. The Gentile church has only been able to adopt the moral law, however certainly it has been directed merely to the inwardly working means of the word, or of the prophetic office. But when once the priesthood and the kingly office have been restored, then, without doing violence to the Epistle to the Hebrews, the ceremonial and civil law of Moses will unfold its spiritual depths in the worship and constitution of the thousand years' reign.")

qc Continued in next section

Keil-Delitzsch: Eze 37:15-28

[continued from previous section]

This restoration of Israel Ezekiel describes, in harmony with Jer 31, though in a much more detailed picture, in the following way: - "The condition of things in the future will differ from that in the past, simply in the fact that Israel will then have a heart converted to fidelity and obedience by the Spirit of God (Eze 11:19; Eze 36:27), and will live in good peace and prosperity under the shelter of its God, who is known and acknowledged by all the world (Eze 36:23). The land to which it is restored, a land most decidedly represented by Ezekiel as the same as that in which its fathers lived (Eze 37:25), appears throughout merely as a happy earthly dwelling-place, and the promise of its possession as an assurance given to a nation continuing to propagate itself in peace"(Hofmann, p. 576). This manner of depicting the condition of the Israel restored and glorified by the Messiah, as a peaceful settlement and a happy life in the land of the fathers, a life rich in earthly possessions, is not confined, however, to Jeremiah and Ezekiel, but stands out more or less conspicuously in the Messianic pictures of all the prophets. What follows, then, from this in relation to the mode in which these prophecies are to be fulfilled? Is it that the form assumed by the life of the people of Israel when restored will be only a heightened repetition of the conditions of its former life in Palestine, undisturbed by sin? By no means. On the contrary, it follows from this that the prophets have depicted the glorious restoration of Israel by the Messiah by means of figures borrowed from the past and present of the national life of Israel, and therefore that their picture is not to be taken literally, but symbolically or typically, and that we are not to expect it to be literally fulfilled.

We are forced to this conclusion by the fact that, through the coming of Christ, and the kingdom of heaven which began with Him, the idea of the people of God has been so expanded, that henceforth not the lineal descendants of Abraham, or the Jewish nation merely, but the church of confessors of Jesus Christ, gathered together out of Israel and the Gentiles, has become the people of God, and the economy of the Old Testament has ceased to constitute the divinely appointed from of the church of God. If, therefore, the Jewish people, who have rejected the Saviour, who appeared in Jesus Christ, and have hardened themselves against the grace and truth revealed in Him, are not cast off for ever, but, according to the promises of the Old Testament and the teaching of the Apostle Paul (Rom 11), will eventually repent, and as a people turn to the crucified One, and then also realize the fulfilment of the promises of God; there is still lacking, with the typical character of the prophetic announcement, any clear and unambiguous biblical evidence that all Israel, whose salvation is to be looked for in the future, will be brought back to Palestine, when eventually converted to Christ the crucified One, and continue there as a people separated from the rest of Christendom, and from the earthly centre of the church of the Lord gathered out of all nations and tongues. For, however well founded the remark of Hofmann ( ut sup . p. 88) may be, that "holy people and holy land are demanded by one another;"this proves nothing more than that the holy people, gathered out of all the families of the earth through the believing reception of the gospel, will also have a holy land for its dwelling-place; in other words, that, with the spread of the church of the Lord over all the quarters of the globe, the earth will become holy land or Canaan, so far as it is inhabited by the followers of Christ. The Apostle Paul teaches this in the same Epistle in which he foretells to Israel, hardened in unbelief, its eventual restoration and blessedness; when he explains in Rom 4:9-13 that to Abraham or his seed the promise that he was to be the heir of the world was not fulfilled through the law, but through the righteousness of the faith, which Abraham had when still uncircumcised, that he might become a father of all those who believe, though they be not circumcised, and a father of the circumcision, not merely of those who are of the circumcision, but of those also who walk in the footsteps of his faith. And the apostle, when developing this thought, interprets the promise given to the patriarch in Gen 12:7 and Gen 15:18 : "to thy seed will I give this land"(i.e., the land of Canaan), by κληρονομεῖν κόσμον (inheriting the world), he regards Canaan as a type of the world or of the earth, which would be occupied by the children born of faith to the patriarch.

This typical interpretation of the promise, given in the Old Testament to the seed of Abraham, of the everlasting possession of the land of Canaan, which is thus taught by the Apostle Paul, and has been adopted by the church on his authority, corresponds also to the spirit and meaning of the Old Testament word of God. This is evident from Gen 17, where the Lord God, when instituting the covenant of circumcision, gives not to Abraham only, but expressly to Sarah also, the promise to make them into peoples ( לגּוים ), that king of nations ( מלכי עמּים ) shall come from them through the son, whom they are to receive (Gen 17:6 and Gen 17:16), and at the same time promises to give to the seed of Abraham, thus greatly to be multiplied, the land of his pilgrimage, the whole land of Canaan, for an everlasting possession (Gen 17:8). This promise the Lord, as the "almighty God,"has not carried into effect by making Abraham and Sarah into nations through the lineal posterity of Isaac, but only through the spiritual seed of Abraham, believers out of all nations, who have become, and still will become, children of Abraham in Christ. It was only through these that Abraham became the father of a multitude of nations ( לאב המון , Gen 17:5). For although two peoples sprang from Isaac, the Israelites through Jacob, and the Edomites through Esau, and Abraham also became the ancestor of several tribes through Ishmael and the sons of Keturah, the divine promise in question refers to the people of Israel alone, because Esau was separated from the seed of the promise by God Himself, and the other sons of Abraham were excluded by the fact that they were not born of Sarah. The twelve tribes, however, formed but one people; and although Ezekiel calls them two peoples (Eze 35:10 and Eze 37:22), having in view their division into two kingdoms, they are never designated or described in the Old or New Testament as המון גּוים . To this one people God did indeed give the land of Canaan for a possession, according to the boundaries described in Num 34, so that it dwelt therein until it was driven out and scattered among the heathen for its persistent unfaithfulness. But inasmuch as that portion of the promise which referred to the multiplication of the seed of Abraham into peoples was only to receive its complete fulfilment in Christ, according to the counsel and will of God, through the grafting of the believing Gentile nations into the family of Abraham, and has so received it, we are not at liberty to restrict the other portion of this promise, relating to the possession of the land of Canaan, to the lineal posterity of the patriarch, or the people of Israel by lineal descent, but must assume that in the promise of the land to be given to the seed of Abraham God even then spoke of Canaan as a type of the land which was to be possessed by the posterity of Abraham multiplied into nations.

This typical phraseology runs through all the prophetical writings of the Old Testament, and that both with regard to the promised seed, which Abraham received through Isaac (Gen 21:12) in the people of Israel, and also with reference to the land promised to this seed for an inheritance, although, while the old covenant established at Sinai lasted, Israel according to the flesh was the people of God, and the earthly Canaan between the Euphrates and the river of Egypt was the dwelling-place of this people. For inasmuch as Abraham received the promise at the very time of his call, that in his seed all the families of the earth should be blessed, and the germs of the universal destination of the people and kingdom of God were deposited, according to Gen 17, in the subsequent patriarchal promises, the prophets continued to employ the names of Israel and Canaan more and more in their Messianic prophecies as symbolical terms for the two ideas of the people and kingdom of God. And from the time when the fortress of Jerusalem upon Mount Zion was exalted by David into the capital of his kingdom and the seat of his government over Israel, and was also made the site of the dwelling of Jehovah in the midst of His people, by the removal of the ark of the covenant to Zion, and the building of the temple which was planned by David, though only carried into execution by Solomon his son, they employed Zion and Jerusalem in the same typical manner as the seat and centre of the kingdom of God; so that, in the Messianic psalms and the writings of the prophets, Zion or Jerusalem is generally mentioned as the place from which the king (David-Messiah), anointed by Jehovah as prince over His people, extends His dominion over all the earth, and whither the nations pour to hear the law of the Lord, and to be instructed as to His ways and their walking in His paths.

Consequently neither the prominence expressly given to the land in the promises contained in Lev 26:42 and Deu 32:43, upon which such stress is laid by Auberlen ( die messianische Weissagungen , pp. 827 and 833), nor the fact that Mount Zion or the city of Jerusalem is named as the place of judgment upon the world of nations and the completion of the kingdom of God, to which both Hofmann and Auberlen appeal in the passages already quoted, furnishes any valid evidence that the Jewish people, on its eventual conversion to Christ, will be brought back to Palestine, and that the Lord, at His second coming, will establish the millennial kingdom in the earthly Jerusalem, and take up His abode on the material Mount Zion, in a temple built by human hands.

Even the supporters of the literal interpretation of the Messianic prophecies cannot deny the symbolico-typical character of the Old Testament revelation. Thus Auberlen, for example, observes ( die mess. Weiss . p. 821) that, "in their typical character, the sacrifices furnish us with an example of the true signification of all the institutions of the Old Testament kingdom of God, while the latter exhibit to us in external symbol and type the truly holy people and the Messianic kingdom in its perfection, just as the former set forth the sacrifice of the Messiah."But among these institutions the Israelitish sanctuary (tabernacle or temple) undoubtedly occupied a leading place as a symbolico-typical embodiment of the kingdom of God established in Israel, as is now acknowledged by nearly all the expositors of Scripture who have any belief in revelation. It is not merely the institutions of the old covenant, however, which have a symbolico-typical signification, but this is also the case with the history of the covenant nation of the Old Testament, and the soil in which this history developed itself. This is so obvious, that Auberlen himself ( ut sup . p. 827) has said that "it is quite a common thing with the prophets to represent the approaching dispersion and enslaving of Israel among the heathen as a renewal of their condition in Egypt, and the eventual restoration of both the people and kingdom as a new exodus from Egypt and entrance into Canaan (Hos 2:1-2 and Hos 2:16, Hos 2:17, Hos 9:3 and Hos 9:6, Hos 11:5, Hos 11:11; Mic 2:12-13; Mic 7:15-16; Isa 10:24, Isa 10:26; Isa 11:11; Jer 16:14-15, and other passages)."And even Hofmann, who sets aside this typical phraseology of the prophets in Isa 11:11-15, where the restoration of Israel from its dispersion throughout all the world is depicted as a repetition of its deliverance from Egypt through the miraculous division of the Red Sea, with the simple remark, "that the names of the peoples mentioned in the 14th as well as in the 11th verse, and the obstacles described in the 15th verse, merely serve to elaborate the thought"( Schriftbeweis , II 2, p. 548), cannot help admitting (at p. 561) "that in Isa 34:5 אדום is not to be understood as a special prophecy against the Edomitish people, but as a symbolical designation of the world of mankind in its enmity against God."But if Edom is a type of the human race in its hostility to God in this threatening of judgment, "the ransomed of Jehovah"mentioned in the corresponding announcement of salvation in Isa 35:1-10, who are to "return to Zion with songs, and everlasting joy upon their heads,"cannot be the rescued remnant of the Jewish people, or the Israel of the twelve tribes who will ultimately attain to blessedness, nor can the Zion to which they return be the capital of Palestine. If Edom in this eschatological prophecy denotes the world in its enmity against God, the ransomed of Jehovah who return to Zion are the people of God gathered from both Gentiles and Jews, who enter into the blessedness of the heavenly Jerusalem. By adopting this view of Edom , Hofmann has admitted the typical use of the ideas, both of the people of Jehovah (Israel) and of Zion, by the prophets, and has thereby withdrawn all firm foundation from his explanation of similar Messianic prophecies when the Jewish nation is concerned. The same rule which applies to Edom and Zion in Isa 34 and Isa 35:1-10 must also be applicable in Isa 40-56. The prophecy concerning Edom in Isa 34 has its side-piece in Isa 63:1-6; and, as Delitzsch has said, the announcement of the return of the ransomed of Jehovah to Zion in Ezekiel 36, "as a whole and in every particular, both in thought and language, is a prelude of this book of consolation for the exiles (i.e., the one which follows in Isa 40-66)."Ezekiel uses Edom in the same way, in the prediction of the everlasting devastation of Edom and the restoration of the devastated land of Israel, to be a lasting blessing for its inhabitants. As Edom in this case also represents the world in its hostility to God (see the comm. on Ezekiel 35:1-36:15), the land of Israel also is not Palestine, but the kingdom of the Messiah, the boundaries of which extend from sea to sea, and from the river to the ends of the world (Psa 73:8 and Zec 9:10). It is true that in the case of our prophet there is no express mention made of the spread of the kingdom of God over the lands, inasmuch as he is watchman over the house of Israel, and therefore, for the most part, principally speaks of the restoration of Israel; but it is also obvious that this prophetic truth was not unknown to him, from the fact that, according to Eze 47:22-23, in the fresh division of the land among the tribes by lot, the foreigners as well as the natives are to be reckoned among the children of Israel, and to receive their portion of the land as well, which plainly abolishes the difference in lineal descent existing under the old covenant. Still more clearly does he announce the reception of the heathen nations into the kingdom of God in Eze 16:53., where he predicts the eventual turning of the captivity, not of Jerusalem only, but also of Samaria and Sodom, as the goal of the ways of God with His people. If, therefore, in His pictures of the restoration and glorification of the kingdom of God, he speaks of the land of Israel alone, the reason for this mode of description is probably also to be sought in the fact that he goes back to the fundamental prophecies of the Pentateuch more than other prophets do; and as, on the one hand, he unfolds the fulfilment of the threats in Lev 26 and Deut 28-32 in his threatenings of judgments, so, on the other hand, does he display the fulfilment of the promises of the law in his predictions of salvation. If we bear this in mind, we must not take his prophecy of the very numerous multiplication of Israel and of the eternal possession of Canaan and its blessings in any other sense than in that of the divine promise in Gen 17; that is to say, we must not restrict the numerous multiplication of Israel to the literal multiplication of the remnant of the twelve tribes, but must also understand thereby the multiplication of the seed of Abraham into peoples in the manner explained above, and interpret in the same way the restoration of Israel to the land promised to the fathers.

This view of the Old Testament prophecy concerning the eventual restoration of Israel on its conversion to Christ is confirmed as to its correctness by the New Testament also; if, for example, we consider the plain utterances of Christ and His apostles concerning the relation of the Israel according to the flesh, i.e., of the Jewish nation, to Christ and His kingdom, and do not adhere in a one-sided manner to the literal interpretation of the eschatological pictures contained in the language of the Old Testament prophecy. For since, as Hofmann has correctly observed in his Schriftbeweis (II 2, pp. 667, 668), "the apostolical doctrine of the end of the present condition of things, namely, of the reappearance of Christ, of the glorification of His church, and the resurrection of its dead, or even of the general resurrection of the dead, of the glorification of the material world, the destruction of the present and the creation of a new one, stands in this relation to the Old Testament prophecy of the end of things, that it is merely a repetition of it under the new point of view, which accompanied the appearing and glorification of Jesus and the establishment of His church of Jews and Gentiles;"these eschatological pictures are also clothed in the symbolico-typical form peculiar to the Old Testament prophecy, the doctrinal import of which can only be determined in accordance with the unambiguous doctrinal passages of the New Testament. Of these doctrinal passages the first which presents itself is Rom 11, where the Apostle Paul tells the Christians at Rome as a μυστήριον , that hardness in part has happened to Israel, till the pleroma of the Gentiles has entered into the kingdom of God, and so (i.e., after this has taken place) all Israel will be rescued or saved (Rom 11:25, Rom 11:26). He then supports this by a scriptural quotation formed from Isa 59:20 and Isa 27:9 (lxx), with an evident allusion to Jer 31:34 (?33) also: "there shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob,"etc.; whilst he has already shown how, as the fall of Israel, or its ἀποβολή , is the riches of the Gentiles and reconciliation of the world, the πρόσληψις will not nothing else than life from the dead ( ζωὴ ἐκ νεκρῶν , Rom 11:11-15). The apostle evidently teaches here that the partial hardening of Israel, in consequence of which the people rejected the Saviour, who appeared in Jesus, and were excluded from the salvation in Christ, is not an utter rejection of the old covenant nation; but that the hardening of Israel will cease after the entrance of the pleroma of the Gentiles into the kingdom of God, and so all Israel ( πᾶς ̓Ισραήλ in contrast with ἐκ μέρους , i.e., the people of Israel as a whole) will attain to salvation, although this does not teach the salvation of every individual Jew.

(Note: "All Israel,"says Philippi in the 3rd ed. of his Commentary on the Epistle to the Romans (p. 537), "as contrasted with ἐκ μέρους (in part) in Rom 11:25, and also in the connection in which it stands with the train of thought in Romans 9-11, which, as the chapter before us more especially shows, has only to do with the bringing of the nations as a whole to the Messianic salvation, cannot be understood in any other sense than as signifying the people of Israel as a whole (see also Rom 11:28-32). The explanation of the words as denoting the spiritual Israel, the 'Israel of God' (Gal 6:16), according to which all the true children of Abraham and of God are to be saved through the entrance of the chosen Gentiles, and at the same time also of the ἐκλογή of the Israel that has not been hardened, is just as arbitrary as it is to take 'all Israel' as referring merely to the believing portion of the Jews, the portion chosen by God, who have belonged in all ages to the λεῖμμα κατ ̓ἐκλογὴν χάριτος ."But in the appendix to the third edition he has not only give full expression to the opposite view, which Besser in his Bibelstunden has supported in the most decided manner, after the example of Luther and many of the Lutheran expositors, but is inclined to give preference, even above the view which he preciously upheld, to the idea that " all Israel is the whole of the Israel intended by the prophetic word, and included in the divine word of promise, to which alone the name of Israel truly and justly belongs according to the correct understanding of the Old Testament word of God - that is to say, those lineal sons of Abraham who walk in the footsteps of his faith (Rom 4:12), those Jews who are so not merely outwardly in the flesh, but also inwardly in the spirit, through circumcision of heart (Rom 2:28-29);"and also to the following exposition which Calovius gives of the whole passage, namely, that "it does not relate to a simultaneous or universal conversion of the Israelites, or to the conversion of a great multitude, which is to take place at the last times of the world, and is to be looked forward to still, but rather to successive conversions continuing even to the end of the world.")

But Auberlen ( die mess. Weissagungen , pp. 801ff.) puts too much into these words of the apostle when he combines them with Exo 19:5-6, and from the fact that Israel in the earlier ages of the Old Testament was once a people and kingdom, but not really a holy and priestly one, and that in the first ages of the New Testament it was once holy and priestly, though not as a people and kingdom, draws the conclusion, not only that the Jewish nation must once more become holy as a people and kingdom, but also that the apostle of the Gentiles here declares "that the promise given to the people of Israel, that it is to be a holy people, will still be fulfilled in its experience, and that in connection with this, after the present period of the kingdom of God, there is a new period in prospect, when the converted and sanctified Israel, being called once for all to be a priestly kingdom, will become the channel of the blessing of fellowship with God to the nations in a totally different and far more glorious manner than before."For if the apostle had intended to teach the eventual accomplishment of this promise in the case of the Israel according to the flesh, he would certainly have quoted it, or at all events have plainly hinted at it, and not merely have spoken of the σώζεσθαι of the Israel which was hardened then. There is nothing to show, even in the remotest way, that Israel will eventually be exalted into the holy and priestly people and kingdom for the nations, either in the assurance that "all Israel shall be saved,"or in the declaration that the "receiving"( πρόσληψις ) of Israel will work, or be followed by, "life from the dead"(Rom 11:15); and the proposition from which Paul infers the future deliverance of the people of Israel - viz., "if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches"(Rom 11:16) - shows plainly that it never entered the apostle's mind to predict for the branches that were broken off the olive tree for a time an exaltation to even greater holiness than that possessed by the root and beginning of Israel when they should be grafted in again.

There is also another way in which Hofmann ( Schriftbeweis , II 2, pp. 96 and 668) makes insertions in the words of the apostle, - namely, when he draws the conclusion from the prophetic quotation in Rom 11:25, Rom 11:26, that the apostle takes the thought from the prophetic writings, that Zion and Israel are the place where the final revelation of salvation will be made, and then argues in support of this geographical exposition of the words, "shall come out of Zion,"on the ground that in these words we have not to think of the first coming of the Saviour alone, but the apostle extends to the second coming with perfect propriety what the Old Testament prophecy generally affirms with regard to the coming of Christ, and what had already been verified at His first coming. This argument is extremely weak. Even if one would or could insist upon the fact that, when rendering the words וּבא (there will come for Zion a Redeemer), in Isa 59:20, by ἥξει ἐκ Σιὼν ὁ ῥυόμενος (the Redeemer will come out of Zion), the apostle designedly adopted the expression ἐκ Σιών , it would by no means follow "that he meant the material Zion or earthly Jerusalem to be regarded as the final site of the New Testament revelation."For if the apostle used the expression "come out of Zion,"with reference to the second coming of the Lord, because it had been verified at the first coming of Jesus, although Jesus did not then come out of Zion, but out of Bethlehem, according to the prophecy of Mic 5:1 (cf. Mat 1:5-6), he cannot have meant the material Mount Zion by ἐκ Σιών , but must have taken Zion on the prophetico-typical sense of the central seat of the kingdom of God; a meaning which it also has in such passages in the Psalms as Psa 14:7; 53:7, and Psa 110:2, which he appears to have had floating before his mind. It was only by taking this view of Zion that Paul could use ἐκ Σιών for the לציּון of Isaiah, without altering the meaning of the prophecy, that the promised Redeemer would come for Zion, i.e., for the citizens of Zion, the Israelites. The apostle, when making this quotation from the prophets, had no more intention of giving any information concerning the place where Christ would appear to the now hardened Israel, and prove Himself to be the Redeemer, than concerning the land in which the Israel scattered among the nations would be found at the second coming of our Lord. And there is nothing whatever in the New Testament to the effect that "the Lord will not appear again till He has prepared both Israel and Zion for the scene of His reappearing"(Hofmann, p. 97). All that Christ says is, that the gospel of the kingdom will be preached in the whole world for a witness concerning all nations, and then will the end come (Mat 24:14). And if, in addition to this, on His departing for ever from the temple, He exclaimed to the Jews who rejected Him, "Your house will be left unto you desolate; for I say unto you, Ye will not see me henceforth, till ye shall say, Blessed be he that cometh in the name of the Lord"(Mat 23:38-39), all that He means is, that He will not appear to them or come to them before they receive Him with faith, "greet Him as the object of their longing expectation;"and by no means that He will not come till they have been brought back from their dispersion to Palestine and Jerusalem.

Even Mat 27:53 and Rev 11:2, where Jerusalem is called the holy city, do not furnish any tenable proof of this, because it is so called, not with regard to any glorification to be looked for in the future, but as the city in which the holiest events in the world's history had taken place; just as Peter (2Pe 1:18) designates the Mount of Transfiguration the holy mount, with reference to that event, and not with any anticipation of a future glorification of the mountain; and in 1Ki 19:8 Horeb is called the Mount of God, because in the olden time God revealed Himself there. "The old Jerusalem is even now the holy city still to those who have directed their hopeful eyes to the new Jerusalem alone"(Hengstenberg). This also applies to the designation of the temple as the "holy place"in Mat 24:15, by which Hofmann (p. 91) would also, though erroneously, understand Jerusalem.

And the words of Christ in Luk 21:24, that Jerusalem will be trodden down by the Gentiles, ἄχρι πληρωθῶσιν καιροὶ ἐθνῶν , cannot be used as furnishing a proof that the earthly Jerusalem will be occupied by the converted Jews before or at the second coming of the Lord. For if stress be laid upon the omission of the article, and the appointed period be understood in such a manner as to lead to the following rendering, viz.: "till Gentile periods shall be fulfilled,"i.e., "till certain periods which have been appointed to Gentile nations for the accomplishment of this judgment of wrath from God shall have elapsed"(Meyer), we may assume, with Hengstenberg ( die Juden und die christl. Kirche , 3 art.), that these times come to an end when the overthrow of the might of the Gentiles is effected through the judgment of God, and the Christian church takes their place; and we may still further say with him, that "the treading down of Jerusalem by the heathen, among whom, according to the Christian view, the Mahometans also are to be reckoned, has ceased twice already, - namely, in the reign of Constantine, and in the time of the Crusades, when a Christian kingdom existed in Jerusalem. And what then happened, though only in a transient way, will eventually take place again, and that definitively, on the ground of this declaration of the Lord. Jerusalem will become the possession of the Israel of the Christian church."If, on the other hand, we adopt Hofmann's view (pp. 642, 643), that by καιροὶ ἐθνῶν we are to understand the times of the nations, when the world belongs to them, in accordance with Dan 8:14, in support of which Rev 11:2 may also be adduced, these times "come to an end when the people of God obtain the supremacy;"and, according to this explanation, it is affirmed "that this treading down of the holy city will not come to an end till the filling up of the time, during which the world belongs to the nations, and therefore not till the end of the present course of this world."But if the treading down of Jerusalem by the Gentiles lasts till then, even the converted Jews cannot recover possession of it at that time; for at the end of the present course of this world the new creation of the heaven and earth will take place, and the perfected church of Christ, gathered out of Israel and the Gentile nations, will dwell in the heavenly Jerusalem that has come down upon the new earth. - However, therefore, we may interpret these words of the Lord, we are not taught in Luk 21:24 any more than in Mat 24:15 and Mat 27:53, or Rom 11:26, that the earthly Jerusalem will come into the possession of the converted Jews after its liberation from the power of the Gentiles, that it will hold a central position in the world, or that the temple will be erected there again.

And lastly, a decisive objection to these Jewish, millenarian hopes, and at the same time to the literal interpretation of the prophetic announcements of the restoration of Israel, is to be found in the fact that the New Testament says nothing whatever concerning are building of the Jerusalem temple and a restoration of the Levitical worship; but that, on the contrary, it teaches in the most decided manner, that, with the completion of the reconciliation of men with God through the sacrifice of Christ upon Golgotha, the sacrificial and temple service of the Levitical law was fulfilled and abolished (Heb 7-10), on the ground of the declaration of Christ, that the hour cometh, and now is, when men shall worship neither upon Gerizim nor at Jerusalem; but the true worshippers shall worship the Father in spirit and in truth (Joh 4:21-24), in accordance with the direction given by the apostle in Rom 12:1. But the prophets of the Old Testament do not merely predict the return of the Israelites to their own land, and their everlasting abode in that land under the rule of the Messiah; but this prediction of theirs culminates in the promise that Jehovah will establish His sanctuary, i.e., His temple, in the midst of His redeemed people, and dwell there with them and above them for ever (Eze 37:27-28), and that all nations will come to this sanctuary of the Lord upon Zion year by year, to worship before the King Jehovah of hosts, and keep the Feast of tabernacles (Zec 14:16; cf. Isa 66:23). If, then, the Jewish people should receive Palestine again for its possession either at or after its conversion to Christ, in accordance with the promise of God, the temple with the Levitical sacrificial worship would of necessity be also restored in Jerusalem. But if such a supposition is at variance with the teaching of Christ and the apostles, so that this essential feature in the prophetic picture of the future of the kingdom of God is not to be understood literally, but spiritually or typically, it is an unjustifiable inconsistency to adhere to the literal interpretation of the prophecy concerning the return of Israel to Canaan, and to look for the return of the Jewish people to Palestine, when it has come to believe in Jesus Christ.

Constable: Eze 33:1--48:35

IV. Future blessings for Israel chs. 33--48

"This last major division of the book focuses on the restoration of Israel's blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her."⁴²⁸

"Chapters 33-39 comprise words of restoration and hope, and chaps. 40-48 present details of the restored community."⁴²⁹

Constable: Eze 33:21--40:1

B. Restoration to the Promised Land 33:21-39:29

"The concept of the land is particularly significant to the six messages [33:21-39:29] delivered in that one night before the news of Jerusalem's fall reached the exiles in Babylonia [cf. 33:21-22]. Since Jerusalem had fallen, would the land be lost to Israel (33:21-33)? It was the false shepherds' of Israel who had lost the land for Israel by leading the people astray from the truth. But the true shepherd,' the Messiah, would ultimately restore the land to Israel (ch. 34). Those foreigners who had possessed the land of Israel and had oppressed her people would be judged and removed so that Israel might again possess her own land (35:1-36:15). Then God would restore Israel to her promised land (36:16-37:14) and reunite the nation in fulfillment of God's covenants with her (37:15-28). Never again would a foreign power have dominion over Israel in her land (chs. 38-39)."⁴³⁵

Constable: Eze 36:16--37:15

4. Restoration to the Promised Land 36:16-37:14

Having prepared the land for the Israelites (35:1-36:15), the Lord would bring them back into it. This prophecy consists of four parts (36:16-21, 22-32, 33-38, and 37:1-14).

Constable: Eze 37:1-14

An illustration of Israel's restoration 37:1-14

This well-known apocalyptic vision of the valley of dry bones pictures the manner in which Yahweh would restore His people.⁴⁷³ This may be the best known section of the Book of Ezekiel.

"Few other passages have suffered more from the extremes of interpreters who see either too much or too little in both meaning and application of the figures, symbols, and types."⁴⁷⁴

"The New Covenant involves a new heart and a new spirit, to be sure, but it is deeply rooted in history and land. The promise to Abraham was unconditional and included in its benefits a geographical inheritance--indeed, not just any territory but specifically the land of Canaan (Gen. 12:1, 7; 13:15-17; 15:18-19; 17:8). It is that land that is in view throughout Ezekiel's historical and eschatological purview, for unless that land is the focus of God's covenant fulfillment the ancient promises lose their intended significance.

"The coalescence of the New Covenant and the renewed land is nowhere in the Old Testament better explicated than in Ezekiel 37."⁴⁷⁵

37:1-2 The Lord lifted Ezekiel up by His Holy Spirit and transported him in a vision to the middle of a valley full of dry bones (cf. 1:3; 8:1). This may have been the same valley (or plain, Heb. biq'a) in which Ezekiel saw his vision of God's glory (cf. 3:22). In this vision, the prophet walked around among the many very dry bones that littered this valley. They represent the Israelites slain during the conquest of the land and now in exile for a very long time.⁴⁷⁶

37:3-4 The Lord asked Ezekiel if the bones could live again. The prophet replied that only the Lord knew (cf. Rev. 7:14); He could make them live, Ezekiel believed, but he did not know if that is what God would do. The Lord also instructed Ezekiel to prophesy over the dry bones and to tell them to hear His word.

37:5-6 The Lord told the bones that He would cause breath (Heb. ruah, wind, spirit, Spirit) to enter them and they would come back to life (cf. Hos. 6:2).⁴⁷⁷ He would also put sinews on them, make flesh grow back on them, cover them with skin, and put breath in them. They would come back to life and know that He is Yahweh.

37:7-8 Ezekiel spoke to the bones as the Lord had commanded him, and as he did he heard a noise of rattling as the bones began to come together. The prophet saw sinew, flesh, and skin come back on them, but there was no breath in them; they were not alive.

37:9-10 The Lord then told Ezekiel to prophesy to the breath and to command it in the name of the Lord to come from the four winds (i.e., every direction) and give life to the bones (cf. Isa. 43:5-6; Jer. 31:8). Ezekiel followed the Lord's instructions, and breath came into the corpses (cf. Gen. 2:7; Rom. 8:1-17). They came to life, stood up, and formed a very large group of people, as large as an army.

"What is the significance of the two stages [vv. 4-8 and 9-10]? The difference between them is surely to be found in the direction of Ezekiel's prophesying; first to the bones, telling them to hear, and secondly to the spirit, invoking its inspiration. The first must have seemed to Ezekiel very much like his professional occupation, exhorting lifeless people to listen to God's word. The effect was limited: true, something remarkable happened, but the hearers were still dead men. The second action was tantamount to praying, as Ezekiel besought the Spirit of God to effect the miracle of re-creation, to breathe into man's nostrils the breath of life (cf. Gn. 2:7). This time the effect was devastating. What preaching by itself failed to achieve, prayer made a reality."⁴⁷⁸

37:11-13 The Lord explained to Ezekiel that the bones represented the whole house of Israel (cf. 36:10). The Israelites were saying that they were like dry bones: they had been dead for a very long time spiritually as well as physically. They had no hope of life in the future; they had lost all hope of becoming a nation again or of seeing God's promises to them fulfilled literally. The Lord had cut them off completely; the bones were separated from each other, and the Israelites were scattered over the earth. Consequently, Ezekiel was to prophesy to them that the sovereign Lord would open their graves, cause them to come up out of their graves, and bring them back into the Promised Land. Then they would know that He is God.

37:14 He promised again to put His Spirit within them, bring them back to life, and place them in their land (cf. vv. 9-10, 15-28; 36:22-32). This would teach them that He is God.

Notice that what God promised was both a spiritual and a physical restoration of the Israelites, and the end time is in view (cf. Matt. 24:30-31). So this is not a vision of the physical resurrection of all Israelites sometime in the future, nor is it a vision of the spiritual salvation of Jews and Gentiles in the future.⁴⁷⁹

"This could genuinely be termed a rebirth' of the nation. Just as the necessary elements of a nation were essential to the initial formation of Israel in Genesis through Joshua--a people, a government, and a land--so God would provide all three essentials once again in this rebirth of Israel in the future. The people of that day are brought together through restoration in 36:16-37:28. The land is provided in the prophecy of 35:1-36:15. The government of renewed Israel would be given in Ezekiel's apocalyptic vision revealed in chapters 40-48."⁴⁸⁰

"There is no finer illustration of the life-changing power of the preached word than what the prophet saw in his vision. It has the power to transform those who are dead in trespasses and sins (Eph 2:1-22) and make them new, living creatures in Christ (2 Cor 5:17)."⁴⁸¹

Constable: Eze 37:15-28

5. Reunification in the Promised Land 37:15-28

37:15-17 The Lord also commanded Ezekiel to take two sticks (cf. Zech. 11:7-14). He was to write on one of them "For Judah and for the sons of Israel, Judah's companions." He was to write on the other stick "For Joseph and for the sons of Ephraim, Joseph's companions." One stick represented the Jews of the Southern Kingdom of Judah and the other the Jews of the Northern Kingdom of Israel.⁴⁸² Ezekiel was then to join the two sticks together in his hand end to end so they appeared to be one stick.

37:18-19 When Ezekiel's audience asked him what his symbolic act represented (cf. 4:1; 5:1; 12:9; 17:12; 20:49; 24:19), he was to tell them that the Lord said He would combine the two parts of Israel into one whole nation (cf. Isa. 11:12-13; Jer. 3:18; Hos. 1:11).⁴⁸³

37:20-22 The prophet was to hold these sticks, on which he had written what the Lord told him, in the sight of the exiles. He was to explain that Yahweh promised to bring exiles from both kingdoms back into the land. He would make one united kingdom of them again and set up one king over all of them (cf. Gen. 12:1-3, 7; 16:10; 17:7-9; 22:17-18; 28:4, 13-15). They would no longer be two nations, a divided kingdom.

37:23 These Jews would no longer defile themselves with idols, other detestable things, or transgressions of the Lord's (Mosaic) covenant. The Lord promised to deliver them from the many places where they had gone and sinned and to cleanse them (cf. Jer. 31:31-34). Then they would enter into a proper relationship with Him. In the present State of Israel only about 5 percent of the population is actively religious, and Christ is more firmly rejected there than almost anywhere else.⁴⁸⁴

37:24-25 God's servant David would rule over them and be their king (34:24; 2 Sam. 7:13, 16; Jer. 30:9; Hos. 3:5). They would have only one king who would shepherd them so that they would follow the Lord faithfully (cf. Exod. 19:5-6; Lev. 26:12; Deut. 7:6; 14:2, 21; 26:18-19; 27:9; Jer. 30:22; 31:33; 32:38). They would live in the Promised Land forever, and the Lord's servant David would be their appointed ruler forever. In view of God's promise to David in 2 Samuel 7:12-13, this must refer to the Son of David, Messiah.

37:26-28 The Lord also promised to make a covenant of peace with His people (cf. 16:62; 20:37; 34:25). He would plant them securely in the land and multiply their numbers (cf. Gen. 22:17-18). He would also set His sanctuary in their midst forever (cf. 20:40; 40:5-43:9; Zech. 6:12-13), not temporarily as He had done with the tabernacle and temple. His dwelling place would be with them forever, and He would also establish an intimate relationship with them. The people of the world would know that He is Yahweh who sets aside Israel as sacred for His glory and special purpose in the earth when He would set up His sanctuary in Israel's midst forever (cf. Exod. 19:5-6).

Note that the words "forever" and "everlasting" occur five times in verses 25-28. The reestablished Israelites would live in the land forever and would have an everlasting king, an everlasting covenant, and an everlasting sanctuary. There are also 13 promises in verses 15-28 and 10 "I will" commitments.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 37 (Chapter Introduction)

Overview

Eze 37:1, By the resurrection of dry bones, Eze 37:11. the dead hope of Israel is revived; Eze 37:15, By the uniting of two sticks, Eze 37:18. is shewn the incorporation of Israel into Judah; Eze 37:21, The promises of Christ’s kingdom.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 37 (Chapter Introduction)

CHAPTER 37

By the resurrection of dry bones the revival of the lost hope of Israel is prefigured, Eze 37:1-14 . By the uniting of two sticks is showed the incorporation of Israel with Judah, Eze 37:15-19 . Their blessings in union under Christ their king, Eze 37:20-28 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 37 (Chapter Introduction)

(Eze 37:1-14) God restores dried bones to life.

(Eze 37:15-28) The whole house of Israel is represented as enjoying the blessings of Christ's kingdom.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 37 (Chapter Introduction)

The threatenings of the destruction of Judah and Jerusalem for their sins, which we had in the former part of this book, were not so terrible, but the promises of their restoration and deliverance for the glory of God, which we have here in the latter part of the book, are as comfortable; and as those were illustrated with many visions and similitudes, for the awakening of a holy fear, so are these, for the encouraging of a humble faith. God had assured them, in the foregoing chapter, that he would gather the house of Israel, even all of it, and would bring them out of their captivity, and return them to their own land; but there were two things that rendered this very unlikely: - I. That they were so dispersed among their enemies, so destitute of all helps and advantages which might favour or further their return, and so dispirited likewise in their own minds; upon all these accounts they are here, in vision, compared to a valley full of the dry bones of dead men, which should be brought together and raised to life. The vision of this we have (Eze 37:1-10) and the explication of it, with its application to the present case (Eze 37:11-14). II. That they were so divided among themselves, too much of the old enmity between Judah and Ephriam remaining even in their captivity. But, as to this, by a sign of two sticks made one in the hand of the prophet is foreshown the happy coalition that should be, at their return, between the two nations of Israel and Judah (Eze 37:15-22). In this there was a type of the uniting of Jews and Gentiles, Jews and Samaritans, in Christ and his church. And so the prophet slides into a prediction of the kingdom of Christ, which should be set up in the world with God's tabernacle in it, and of the glories and graces of that kingdom (Eze 37:23-28).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 37 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 37

This chapter contains a prophecy of the Jews' return from captivity to their own land; of the union of the each tribes with one another; and of the glorious kingdom of Christ among them. Their restoration is represented by a vision of dry bones made alive; the place in which they were; the condition they were in; and the manner in which they were made to live, are described, Eze 37:1, the explication and application of this vision to the Jews, Eze 37:11, their union is signified by a sign or emblem of two sticks, which became one in the hand of the prophet, Eze 37:15, the meaning of this is shown, Eze 37:18, then follow promises of their return to their own land, in express words; of their being one kingdom, under one King, Christ, the antitype of David, of their sanctification; of their covenant interest in God, made manifest to them; and of his presence, and dwelling among them, Eze 37:21.