11 and I will multiply on you man and animal; and they shall increase and be fruitful; and I will cause you to be inhabited after your former estate, and will do better [to you] than at your beginnings: and you shall know that I am Yahweh.
For finding fault with them, he said, "Behold, the days come," says the Lord, "That I will make a new covenant with the house of Israel and with the house of Judah; Not according to the covenant that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covenant, And I disregarded them," says the Lord. "For this is the covenant that I will make with the house of Israel. After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. They will not teach every man his fellow citizen,{TR reads "neighbor" instead of "fellow citizen"} Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more." In that he says, "A new covenant," he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
But now I will not be to the remnant of this people as in the former days," says Yahweh of Hosts. "For the seed of peace and the vine will yield its fruit, and the ground will give its increase, and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things. It shall come to pass that, as you were a curse among the nations, house of Judah and house of Israel, so will I save you, and you shall be a blessing. Don't be afraid. Let your hands be strong." For thus says Yahweh of hosts: "As I thought to do evil to you, when your fathers provoked me to wrath," says Yahweh of Hosts, "and I didn't repent; so again have I thought in these days to do good to Jerusalem and to the house of Judah. Don't be afraid.
For this is what Yahweh of Hosts says: 'Yet once, it is a little while, and I will shake the heavens, the earth, the sea, and the dry land; and I will shake all nations. The precious things of all nations will come, and I will fill this house with glory, says Yahweh of Hosts. The silver is mine, and the gold is mine,' says Yahweh of Hosts. 'The latter glory of this house will be greater than the former,' says Yahweh of Hosts; 'and in this place will I give peace,' says Yahweh of Hosts."
Those of the South will possess the mountain of Esau, and those of the lowland, the Philistines. They will possess the field of Ephraim, and the field of Samaria. Benjamin will possess Gilead. The captives of this host of the children of Israel, who are among the Canaanites, will possess even to Zarephath; and the captives of Jerusalem, who are in Sepharad, will possess the cities of the Negev. Saviors will go up on Mount Zion to judge the mountains of Esau, and the kingdom will be Yahweh's.
It will happen in that day, That the mountains will drop down sweet wine, The hills will flow with milk, All the brooks of Judah will flow with waters; And a fountain will come forth from the house of Yahweh, And will water the valley of Shittim. Egypt will be a desolation, And Edom will be a desolate wilderness, For the violence done to the children of Judah, Because they have shed innocent blood in their land. But Judah will be inhabited forever, And Jerusalem from generation to generation. I will cleanse their blood, That I have not cleansed: For Yahweh dwells in Zion."
Behold, the days come, says Yahweh, that the city shall be built to Yahweh from the tower of Hananel to the gate of the corner. The measuring line shall go out further straight onward to the hill Gareb, and shall turn about to Goah. The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, shall be holy to Yahweh; it shall not be plucked up, nor thrown down any more forever.
Behold, the days come, says Yahweh, that I will raise to David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name by which he shall be called: Yahweh our righteousness. Therefore, behold, the days come, says Yahweh, that they shall no more say, As Yahweh lives, who brought up the children of Israel out of the land of Egypt; but, As Yahweh lives, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries where I had driven them. They shall dwell in their own land.
For a small moment have I forsaken you; but with great mercies will I gather you. In overflowing wrath I hid my face from you for a moment; but with everlasting loving kindness will I have mercy on you, says Yahweh your Redeemer. For this is [as] the waters of Noah to me; for as I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will not be angry with you, nor rebuke you. For the mountains may depart, and the hills be removed; but my loving kindness shall not depart from you, neither shall my covenant of peace be removed, says Yahweh who has mercy on you.
For thus says the Lord Yahweh, My people went down at the first into Egypt to sojourn there: and the Assyrian has oppressed them without cause. Now therefore, what do I here, says Yahweh, seeing that my people is taken away for nothing? those who rule over them do howl, says Yahweh, and my name continually all the day is blasphemed. Therefore my people shall know my name: therefore [they shall know] in that day that I am he who does speak; behold, it is I.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 36
Commentary on Ezekiel 36 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 36
Eze 36:1-38. Israel Avenged of Her Foes, and Restored, First to Inward Holiness, Then to Outward Prosperity.
The distinction between Israel and the heathen (as Edom) is: Israel has a covenant relation to God ensuring restoration after chastisement, so that the heathen's hope of getting possession of the elect people's inheritance must fail, and they themselves be made desolate (Eze 36:1-15). The reason for the chastisement of Israel was Israel's sin and profanation of God's name (Eze 36:16-21). God has good in store for Israel, for His own name's sake, to revive His people; first, by a spiritual renewal of their hearts, and, next, by an external restoration to prosperity (Eze 36:22-33). The result is that the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (Eze 36:34-38).
1, 2. mountains of Israel—in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (Ge 49:26). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say, the so-called "everlasting" inheritance of Israel and of the "hills," which typified the unmoved perpetuity of it (Ps 125:1, 2), has come to an end, in spite of the promise of God, and has become "ours" (compare De 32:13; 33:15).
3. Literally, "Because, even because."
swallowed you up—literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance (Ps 56:1, 2).
lips of talkers—literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them. De 28:37, and Jer 24:9 had foretold Israel's reproach among the heathen (Da 9:16).
4. Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (Ro 8:19-21) [Polanus]. The completeness of the renewed blessedness of all parts of the land is implied.
derision—(Ps 79:4).
5. to cast it out for a prey—that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. Fairbairn needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."
6. the shame of the heathen—namely, the shame with which the heathen cover you (Ps 123:3, 4).
7. lifted … mine hand—in token of an oath (Eze 20:5; Ge 14:22).
they shall bear their shame—a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.
8. they are at hand to come—that is, the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it.
10. wastes builded—Isa 58:12; 61:4; Am 9:11, 12, 14, where, as here (Eze 34:23, 24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.
11. do better … than at your beginnings—as in the case of Job (Job 42:12). Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.
12. to walk upon you—O mountains of Israel (Eze 36:8)!
thee … thou—change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (Eze 34:26); or land.
thou shall no more … bereave them of men—Thou shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludes to Jer 15:7, "I will bereave them of children").
13. Thou land devourest up men—alluding to the words of the spies (Nu 13:32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which Eze 36:30, "reproach of famine among the heathen," implies the allusion here is).
14. bereave—so the Keri, or Hebrew Margin reads, to correspond to "bereave" in Eze 36:13; but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in Eze 36:15, "Neither shalt thou cause thy nations to fall any more."
17. removed woman—(Le 15:19, &c.).
18, 19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
20. profaned my holy name, when they—the heathen
said to them—the Israelites.
These, &c.—The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &c., and who, in such an abject plight, are "gone forth" as exiles "out of His land," are specimens of what Jehovah can or will effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be! (Isa 52:5; Ro 2:24).
21. I had pity for mine holy name—that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].
22. not … for your sakes—that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare De 9:5, 6). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (Ps 106:45), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.
23. sanctify—vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on Eze 36:20).
sanctified in you—that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (Eze 20:41; 28:22).
24. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."
25. The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "sanctified" before the heathen, and God's people be prepared for outward blessings.
sprinkle … water—phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean (Nu 19:9-18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (Heb 9:13, 14; 10:22; compare Jer 33:8; Eph 5:26).
from all your idols—Literal idolatry has ceased among the Jews ever since the captivity; so far, the prophecy has been already fulfilled; but "cleansing from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.
26. new heart—mind and will.
spirit—motive and principle of action.
stony heart—unimpressible in serious things; like the "stony ground" (Mt 13:5, 20), unfit for receiving the good seed so as to bring forth fruit.
heart of flesh—not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In Eze 18:31 they are commanded, "Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown to be coexistent. Man cannot make himself a new heart unless God gives it (Php 2:12, 13).
27. my spirit—(Eze 11:19; Jer 32:39). The partial reformation at the return from Babylon (Ezr 10:6, &c.; Ne 8:1-9:38) was an earnest of the full renewal hereafter under Messiah.
28. ye … my people, … I … your God—(Eze 11:20; Jer 30:22).
29. save … from all … uncleannesses—the province of Jesus, according to the signification of His name (Mt 1:21). To be specially exercised in behalf of the Jews in the latter days (Ro 11:26).
call for … corn—as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah (Ps 105:16; Mt 8:8, 9). Compare as to the subordination of all the intermediate agents to the Great First Cause, who will give "corn" and all good things to His people, Ho 2:21, 22; Zec 8:12.
30. no more reproach of famine among the heathen—to which their taunt (Eze 36:13), "Thou land devourest up men," in part referred.
31. remember your … evil ways—with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, shall melt the people into true repentance, which mere legal fear could not (Eze 16:61, 63; Ps 130:4; Zec 12:10; compare Jer 33:8, 9).
35. they shall say—The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (Eze 36:20, 21); but now He so vindicates its sanctity (Eze 36:22, 23) that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name (Eze 36:36).
Eden—as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden," Eze 31:8, 9), in original advantages, had been compared to "Eden, the garden of God" (Eze 28:13), from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden" (Isa 51:3), and is to be so unchangeably.
36. Lord … spoken … do it—(Nu 23:19).
37. I will yet for this be inquired of—so as to grant it. On former occasions He had refused to be inquired of by Israel because the inquirers were not in a fit condition of mind to receive a blessing (Eze 14:3; 20:3). But hereafter, as in the restoration from Babylon (Ne 8:1-9:38; Da 9:3-20, 21, 23), God will prepare His people's hearts (Eze 36:26) to pray aright for the blessings which He is about to give (Ps 102:13-17, 20; Zec 12:10-14; 13:1).
like a flock—resuming the image (Eze 34:23, 31).
38. As the holy flock—the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.