Chapter X: Part 10

We reach the climax in the final section of this chapter. He through whom all this will be accomplished is now mentioned by the prophet. "And I will set up one Shepherd over them, and He shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it." Some have applied this to Zerubbabel, the head of Judah at the return from the Babylonish captivity; this is done by those who deny a future restoration of Israel. Others take these words in a strictly literal sense and teach that David the King will become the head of the nation once more and raised from the dead will be the one shepherd over His people. It is not David, but He who is according to the flesh the Son of David and David's Lord as well. The one Shepherd can only be the Messiah. Numerous passages show that David's name is used in a typical sense. Jeremiah announced, "They shall serve the Lord their God, and David their King, whom I will raise up unto them" (Jere. xxx:10). Here David stands typically for Christ, the Messiah of Israel, for He is raised up unto them when Jacob's trouble is ended (verses 1-7). Of Him Jeremiah speaks more fully in chapter xxiii:5-6: "Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby He shall be called, the Lord our Righteousness." The two, Judah and Israel, will be reunited by the one Shepherd. The Messiah of Israel is also mentioned by Hosea as David. "Afterward shall the children of Israel return, and seek the Lord their God, and David their King and shall fear the Lord and His goodness in the latter days" (Hosea iii:5). Isaiah speaks of the sure mercies of David and adds, "Behold I have given Him for a witness to the people, a leader (prince) and commander to the people." It is therefore not David, raised from the dead, but the Prince of Peace, who was here once to seek the lost sheep of the house of Israel and who comes again to save the remnant of His people Israel and to receive the Throne of David (Isaiah ix:6-7).

When the Lord is doing all what is promised here and the remnant has accepted the long rejected Messiah-King, a covenant of peace and blessing will follow. "And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land, and they shall dwell safely in the wilderness, and sleep in the woods." Peace will come to the land and to the whole earth with His Coming. The evil beasts, the Gentile world powers (Dan. vii) will no longer devastate the land. All will be peace and safety so that they can sleep peacefully in the woods. "There shall be showers of blessing" (verse 26). How often a hymn is sung based upon this promise:

"There shall be showers of blessing,
This is the promise of love."

But how few who sing it know that the promise belongs first of all to Israel. When the Lord comes the showers of blessing will be poured forth upon His people and upon all nations. It will be "the times of refreshing" (Acts iii:20). Verses 27 and 28 give a brief description of the millennial Kingdom. Groaning creation will then be delivered and the wild beasts will have their nature changed (compare verse 28 with Isaiah xi:6-9 and Rom. viii:19-22). There is no need to speculate on the meaning of "the plant of renown" which will be raised up. It is none other than He, who, as to His humiliation, is described as "a tender plant" and "as a root out of a dry ground" (Isaiah liii:2). But now He appears in all His glory and becomes the plant of renown. Their shame and suffering will then be over. He will be their God and they will be His people.

THE JUDGMENT OF MOUNT SEIR AND WHAT FOLLOWS.

Chapter xxxv.

This is another judgment message, which is closely related to the coming restoration of Israel. When the Lord is merciful to His people and bestows upon them the promised blessings He will also deal with their enemies in judgment. Edom was the most bitter enemy of Israel, their blood-relation. The judgment threatened here was executed upon Edom; but it has a prophetic meaning of the judgment which is in store for the enemies of God's people when the times of the Gentiles end and God arises in behalf of His suffering and persecuted people.

I. The Judgment of Mount Seir.

Moreover the word of the Lord came unto me, saying, Son of man, set
thy face against mount Seir, and prophesy against it, And say unto
it, Thus saith the Lord God; Behold, O mount Seir, I am against
thee, and I will stretch out mine hand against thee, and I will make
thee most desolate. I will lay thy cities waste, and thou shalt be
desolate, and thou shalt know that I am the Lord. Because thou hast
had a perpetual hatred, and hast shed the blood of the children of
Israel by the force of the sword in the time of their calamity, in
the time that their iniquity had an end: Therefore, as I live, saith
the Lord God, I will prepare thee unto blood, and blood shall pursue
thee: since thou hast not hated blood, even blood shall pursue thee.
Thus will I make mount Seir most desolate, and cut off from it him
that passeth out and him that returneth. And I will fill his
mountains with his slain men; in thy hills, and in thy valleys, and
in all thy rivers, shall they fall that are slain with the sword. I
will make thee perpetual desolations, and thy cities shall not
return: and ye shall know that I am the Lord. Because thou hast
said, These two nations and these two countries shall be mine, and
we will possess it; whereas the Lord was there: Therefore, as I
live, saith the Lord God, I will even do according to thine anger,
and according to thine envy which thou hast used out of thy hatred
against them; and I will make myself known among them, when I have
judged thee. And thou shalt know that I am the Lord, and that I have
heard all thy blasphemies which thou hast spoken against the
mountains of Israel, saying, They are laid desolate, they are given
us to consume. Thus with your mouth ye have boasted against me, and
have multiplied your words against me: I have heard them (verses
1-13).

Mount Seir is mentioned for the first time in Genesis xxxvi:9, as the dwelling place of the Edomites. Seir means "shaggy," an allusion to the rugged character of Idumea. The Edomites and Israelites were descendants of Abraham; Edom from Esau and Israel from Jacob. God told Israel not to forget their relationship to the descendants of Esau. But the Edomites hated Israel. Beautiful were the words which Moses addressed to Edom, when he sent messengers from Kadesh. "Thus saith thy brother Israel, thou knowest all the travail that hath befallen us, how our fathers went down to Egypt and dwelt in Egypt a long time; and the Egyptians evil entreated us, and our fathers; and when we cried unto the Lord, He heard our voice, and sent an angel, and brought us forth out of Egypt, and behold we are in Kadesh, a city in the uttermost of thy border; let us pass, I pray thee through thy land" (Numbers xx:14-17). The Edomites rejected this loving word and forced the Israelites to take another way. More than once did they attack from their mountains the people Israel and slew them. "He did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever" (Amos i:11). Most scathing is Edom's arraignment through the prophet Obadiah. "For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast one of them. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress" (Obad. verses 9-14). Theirs was a perpetual hatred as God speaks here through Ezekiel. Judgment is therefore announced, a judgment which should make their land desolate and extinguish them as a nation. "I will make thee most desolate." "I will lay thy cities waste, and thou shalt be desolate." "Thus will I make mount Seir most desolate." "I will make thee perpetual desolation, and thy cities shall not return." They were a proud, a boasting people, defying God and hating His chosen people. "Thus with your mouth ye have boasted against me, and have multiplied your words against me; I have heard them."

And this threatened judgment has fallen upon Edom's land. Their capital was the great rock city Petra, called Selah in the Bible (2 Kings xiv:7).

It was once a powerful city, which carried on an immense trade; it was, according to ancient historians, the terminus of one of the great commercial routes of Asia. And now in that once so prosperous land an indescribable desolation reigns. Its great commerce has utterly passed away and the doom announced in this chapter has been almost fully accomplished. Yet all this also stands related to a future day when Israel is being delivered and when the Lord will judge Edom and all the nations which hate His people. "The punishment of their iniquity is accomplished, O, daughter of Zion; He will no more carry thee away into captivity; He will visit thine iniquity, O daughter of Edom; He will discover thy sins" (Lam. iv:22). The spirit of hatred, pride, envy and blasphemy mentioned in verses 11-13 is characteristic of the ungodly nations who defy God when the times of the Gentiles end. Of that final beast which domineers over the earth and persecutes the remnant of Israel, before the Lord comes, it is written, "And he opened his mouth in blasphemy against God, to blaspheme His name, and his tabernacle, and them that dwell in heaven" (Rev. xiii:6). But as Ezekiel declares concerning these blasphemies spoken against Israel and Israel's Lord, "I have heard them," and He will act, in judgment against all His enemies.

II. The Time of Rejoicing.

Thus saith the Lord God; When the whole earth rejoiceth, I will make
thee desolate. As thou didst rejoice at the inheritance of the house
of Israel, because it was desolate, so will I do unto thee: thou
shalt be desolate, O mount Seir, and all Idumea, even all of it: and
they shall know that I am the Lord (verses 14-15).

The time is coming when the whole earth will rejoice. Moses in his prophetic Song spoke of this: "Rejoice O ye nations, with His people; for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful unto His land, and to His people" (Deut. xxxii:43). When the Lord comes and delivers His earthly people and brings them back to their land all will be completely reversed. Israel now mourning and suffering will rejoice and all their enemies shall mourn forever, on account of God's righteous judgments. Then will the world know that He is Jehovah.

THE PROMISES OF GRACE.

Chapter xxxvi.

With this chapter the great prophetic utterances of Ezekiel begin which have for a topic the future restoration and blessing of the people Israel. From chapter xxxvi to the end of this book all is unfulfilled. How Jehovah will deal with the enemies of His people in judgment, and then turn in grace and mercy to His own nation to bless them with spiritual and national blessings is the message of this chapter. In chapter xxxvii we find the vision of the dry bones, typical of the national and spiritual resurrection of Israel. The house of Judah and the house of Israel will be united into one, to dwell in the land of their fathers. The great blessings will then be theirs under the covenant of peace, while the tabernacle of God is in the midst of them and the true King reigns over them. Chapters xxxviii and xxxix show the final enemies of Israel, Gog and Magog, and their complete overthrow. Chapters xl-xlviii are millennial, giving a description of the future temple to be built in Jerusalem, its worship and glory.

I. The Judgment of Israel's Enemies.

Also, thou Son of man, prophesy unto the mountains of Israel, and
say, Ye mountains of Israel, hear the word of the Lord: Thus saith
the Lord God; Because the enemy hath said against you, Aha, even the
ancient high places are ours in possession: Therefore prophesy and
say, Thus saith the Lord God; Because they have made you desolate,
and swallowed you up on every side, that ye might be a possession
unto the residue of the heathen, and ye are taken up in the lips of
talkers, and are an infamy of the people: Therefore, ye mountains of
Israel, hear the word of the Lord God; Thus saith the Lord God; to
the mountains, and to the hills, to the rivers, and to the valleys,
to the desolate wastes, and to the cities that are forsaken, which
became a prey and derision to the residue of the heathen that are
round about; Therefore thus saith the Lord God; Surely in the fire
of my jealousy have I spoken against the residue of the heathen, and
against all Idumea, which have appointed my land into their
possession with the joy of all their heart, with despiteful minds, to
cast it out for a prey. Prophesy therefore concerning the land of
Israel, and say unto the mountains, and to the hills, to the rivers,
and to the valleys, Thus saith the Lord God; Behold, I have spoken
in my jealousy and in my fury, because ye have borne the shame of
the heathen: Therefore thus saith the Lord God; I have lifted up
mine hand, Surely the heathen that are about you, they shall bear
their shame (verses 1-7.)

The enemy had spoken blasphemies against the mountains of Israel; the Lord had heard the arrogant language of Edom (xxxv:12-13), and now the prophet is commanded to address the personified mountains of Israel in words of consolation and assurance. Previously he had as God's prophet uttered denunciations against the mountains and high places of Israel (vi:1-7), but now after the time of Israel's chastisement is passed and the dawn of their restoration breaks, the Lord turns against the enemies of His people. The enemy had said against them with a shout of exultation: "Aha! even the ancient high places are ours in possession." Edom and other nations knew that the Lord had promised to Israel the land for their possession. They claimed with a proud taunt Israel's mountains and high places as their possession, and thereby ignored God and His covenant with His people. And so it is that the nations have forgotten what God has promised to Israel. Their land and city has been trodden down by the Gentiles. Gentiles have stretched out their hands to possess the mountains of Israel and occupied the land which by covenant belongs to the seed of Abraham. When the times of the Gentiles come to a close nations will once more attempt to take possession of Israel's land and make an invasion. Then the Lord will arise against these nations. Of this Ezekiel speaks, "Surely in the fire of my jealousy have I spoken against the residue of nations, and against all Edom, which have appointed my land unto themselves for a possession with the joy of all their heart, with despiteful minds, to cast it out for a prey; therefore prophesy concerning the land of Israel, and say unto the mountains and to the hills, to the watercourses and to the valleys, Thus saith the Lord God; Behold I have spoken in my jealousy and in my fury, because ye have borne the shame of the nations. Therefore thus saith the Lord God: I have lifted up mine hand, saying, Surely the nations that are round about you, they shall bear their shame."

Jehovah speaks of Israel's land as "my land," and in holy indignation and jealous for His people and their land, He arises now to put judgment and shame upon the nations which reproached Him. He lifts His hand in token of an oath, that He will do this now. His time has come to be merciful to His people and His land, and that will mean judgment for their enemies (See Zech. i:13-19). And that time is not far distant now when God will turn to His ancient people in mercy and put judgment upon the nations which have forgotten God and ignored His infallible word and revealed purposes.

II. The Promised Return to the Land.

But ye, O mountains of Israel, ye shall shoot forth your branches,
and yield your fruit to my people of Israel; for they are at hand to
come. For, behold, I am for you, and I will turn unto you, and ye
shall be tilled and sown: And I will multiply men upon you, all the
house of Israel, even all of it: and the cities shall be inhabited,
and the wastes shall be builded: And I will multiply upon you man
and beast; and they shall increase and bring fruit: and I will
settle you after your old estates, and will do better unto you than
at your beginnings: and ye shall know that I am the Lord. Yea, I
will cause men to walk upon you, even my people Israel; and they
shall possess thee and thou shalt be their inheritance, and thou
shalt no more henceforth bereave them of men. Thus saith the Lord
God; Because they say unto you, Thou land devourest up men, and hast
bereaved thy nations; Therefore thou shalt devour men no more,
neither bereave thy nations any more, saith the Lord God. Neither
will I cause men to hear in thee the shame of the heathen any more,
neither shalt thou bear the reproach of the people any more, neither
shalt thou cause thy nations to fall any more, saith the Lord God
(verses 8-15).

The address is still to the mountains of Israel. These are beautiful words which Jehovah, to comfort His people, puts into the lips of the prophet. The mountains, so long barren, would shoot forth their branches and prepare fruit for His people. Then their imminent return is announced: "For they are at hand to come." The near fulfillment was the return of the remnant from the Babylonian captivity. But that does not exhaust this prophecy; there is a greater homecoming in store for Israel, when they will be gathered out of all countries to possess the land and multiply there as they never did in all their past history. "And I will multiply men upon you (the mountains), all the house of Israel, even all of it." No one could claim that this promise found its fulfillment when a small portion of the house of Judah returned from Babylon. Here it speaks of all the house of Israel. And the waste places shall also be builded again as promised by former prophets, for instance in Isaiah lviii:12, lxi:4; Amos ix:11, 12, 14. Still greater is the promise, "I will cause you to be inhabited after the former estate, and will do better unto you than at your beginnings, and ye shall know that I am the Lord." Such was not the case when they returned from Babylon. And what blessing will come to them, when at last God does all these things! "Yea, I will cause men to walk upon you (the mountains), even my people Israel; and they shall possess thee, and thou shalt be their inheritance and thou shalt no more henceforth bereave them of men." All would be changed. Jeremiah had announced, "I will bereave them of children, I will destroy my people since they return not from their ways" (Jere. xv:7). When the Lord keeps His promise and brings them back, their sorrows will be at an end. What are the sorrows and sufferings of the Babylonian captivity in comparison with the sufferings which befell them in the year 70 and throughout this dispensation! And the last page of Israel's sorrow is yet to be written. All is preparing now for the great tribulation, and then there will be the intervention from above, and the coming Lord will wipe away all their tears. Four times the prophet uses the words "any more" (verses 14-15), "Neither shalt thou bear the reproach of the peoples any more, neither shalt thou cause thy nation to stumble any more, saith the Lord God." Inasmuch as there is reproach now upon that nation and they are a reproach, and that they have stumbled, we know that these words still await their fulfillment.

III. Israel's Past Sins and Chastisement.

Moreover the word of the Lord came unto me, saying, Son of man, when
the house of Israel dwelt in their own land, they defiled it by
their own way and by their doings: their way was before me as the
uncleanness of a removed woman. Wherefore I poured my fury upon them
for the blood that they had shed upon the land, and for their idols
wherewith they had polluted it: And I scattered them among the
nations, and they were dispersed through the countries: according to
their way and according to their doings I judged them. And when they
had entered unto the nations, whither they went, they profaned my
holy name, when they said to them, These are the people of the Lord,
and are gone forth out of his land (verses 16-20).

It needs no lengthy comment to explain this paragraph. The whole history of that nation bears witness to it. They were an unclean, a stiffnecked nation; a nation which rejected His word, yea, Himself, and worshipped idols. But their crowning sin came when they delivered the Lord Jesus Christ, their own Messiah-King, into the hands of the Gentiles. His blood was shed upon the land and they cried, "His blood be upon us and upon our children." And as a result they were scattered among the nations, where they also profaned His holy name (Isaiah lii:5; Rom. ii:24). What then has Israel done to deserve blessing? The rest of the chapter answers this question.

IV. Restoration and Blessing Through Grace.

But I had pity for mine holy name, which the house of Israel had
profaned among the heathen, whither they went. Therefore say unto
the house of Israel, Thus saith the Lord God; I do not this for your
sakes, O house of Israel, but for mine holy name's sake, which ye
have profaned among the heathen, whither ye went. And I will
sanctify my great name, which was profaned among the nations, which
ye have profaned in the midst of them; and the nations shall know
that I am the Lord, saith the Lord God, when I shall be sanctified
in you before their eyes. For I will take you from among the
nations, and gather you out of all countries, and will bring you
into your own land. Then will I sprinkle clean water upon you, and
ye shall be clean; from all your filthiness, and from all your
idols, will I cleanse you. A new heart also will I give you, and a
new spirit will I put within you: and I will take away the stony
heart out of your flesh, and I will give you an heart of flesh. And
I will put my spirit within you, and cause you to walk in my
statutes, and ye shall keep my judgments, and do them. And ye shall
dwell in the land that I gave to your fathers; and ye shall be my
people, and I will be your God. I will also save you from all your
uncleannesses; and I will call for the corn and will increase it,
and lay no famine upon you. And I will multiply the fruit of the
tree, and the increase of the field, that ye shall receive no more
reproach of famine among the nations. Then shall ye remember your
own evil ways, and your doings that were not good, and shall loathe
yourselves in your own sight for your iniquities and for your
abominations. Not for your sakes do I this, saith the Lord God, be
it known unto you: be ashamed and confounded for your own ways, O
house of Israel. Thus saith the Lord God: In the day that I shall
have cleansed you from all your iniquities I will also cause you to
dwell in the cities, and the wastes shall be builded. And the
desolate land shall be tilled, whereas it lay desolate in the sight
of all that passed by. And they shall say, This land that was
desolate is become like the garden of Eden; and the waste and
desolate and ruined cities are become fenced, and are inhabited.
Then the heathen that are left round about you shall know that I the
Lord build the ruined places, and plant that that was desolate; I
the Lord have spoken it, and I will do it. Thus saith the Lord God;
I will yet for this be enquired of by the house of Israel, to do it
for them; I will increase them with men like a flock. As the holy
flock, as the flock of Jerusalem in her solemn feasts; so shall the
waste cities be filled with flocks of men: and they shall know that
I am the Lord (verses 21-38).

The Lord's own name, His holy name, which they profaned among the nations, is what moves Him to act. He tells them that it was not for their sakes, for any merit in them, that He would do the things which His prophet is about to announce. It was His own name as the Lord Who is a covenant keeping God, the holy name they had so miserably outraged, which He must vindicate. The nations were to know, and will yet know, that He is God. He will sanctify His great name, and declares, "I shall be sanctified in you before their eyes." But how? When in infinite grace He deals with this nation and manifests Himself as the loving, covenant-keeping, grace-bestowing Jehovah. And that will be when He, Who died for that nation on the cross (John xii:50-53), Whom they rejected, Whose name they have profaned, returns from His glory-place. Then will His name be sanctified in all the earth, when in wondrous grace He lifts His nation from the dunghill of shame and want and brings them back to their own land.

This is so marvelously promised by Ezekiel. The characteristic word in verses 23-38 is the word "I will." It is the word of sovereign grace. Eighteen times Jehovah saith what He will do. They are the "I wills" of Israel's hope and coming glory.

He will gather them from among the nations and all countries and bring them back to their own land. Only a superficial expositor can speak of a fulfillment when they returned from Babylon. But even if this were so, though it is not, the verses which follow have never been fulfilled in the past. The cleansing of the nation is next promised: "I will sprinkle clean water upon you and ye shall be clean."[29] It refers us to the water mixed with the ashes of the red-heifer, which was sprinkled with a hyssop on the unclean, typifying the precious blood of Christ in its cleansing power (Heb. ix:13-14; x:22). Thus when the people of Israel believe on Him and look upon Him Whom they pierced (Zech. xii:10), they will be cleansed. "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. xiii:1). Then follows the promise of the new birth of Israel. "A new heart will I also give you, and a new spirit will I put within you." The stony heart is to be taken away and they will receive a heart of flesh. Our Lord had this passage in mind when He talked with Nicodemus about the new birth. Nicodemus, the teacher in Israel, was ignorant of the fact that this new birth for Israel is necessary in order to be in that coming kingdom and to receive its blessings. Therefore the Lord said to him, "If I have told you earthly things (about Israel and the new birth as the way into the kingdom) and ye believe not, how shall ye believe if I tell you of heavenly things?" (the heavenly blessings which follow His sacrificial death).

[29] It is wrong to apply this sentence to water-baptism and claim for it sprinkling as the proper mode of baptism.

Then follow still greater restoration promises and blessings, which Israel never possessed in their past history nor to-day. He will be their God and they will be His people. There will be an increase in the corn; famine will disappear forever. The desolate land will be tilled so that those who pass through the land will say: "This land that was desolate is become like the Garden of Eden and the waste and desolate and ruined cities are become fenced, and are inhabited." When this restoration and blessing through grace is accomplished then will they remember their evil ways and loathe themselves for their iniquities and abominations. This will be their national repentance. It is not repentance first, but the Lord will be first gracious and merciful to them, and as a result they will remember their ways of evil and humble themselves before Him. And the nations round about will know that He who has done all this is Jehovah. All these blessed things will surely be accomplished in the day when the Lord arises and has mercy upon Zion (Ps. cii:13): "I, the Lord have spoken, and I will do it."

THE VISION OF THE DRY BONES.

Chapter xxxvii.

The future restoration or Israel, both their national and spiritual revival, which the Lord announced in the previous chapter, is now shown to the prophet in a remarkable vision. The vision emphasizes once more what Jehovah in grace will do for them. "And I will put my Spirit in you, and ye shall live, and I will place you in your own land" (verse 14). The second half of this chapter predicts the reunion of Judah and Israel represented by two sticks, which are joined together.

I. The Vision of the Dry Bones and their Resurrection.

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. 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. And he said unto me, Son of man, can these bones
live? And I answered, O Lord God, thou knowest. Again he said unto
me, Prophesy upon these bones, and say unto them, O ye dry bones,
hear the word of the Lord. Thus saith the Lord God unto these bones,
Behold, I will cause breath to enter into you, and ye shall live:
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. 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. 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. 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. So I
prophesied, as he commanded me, and the breath came into them, and
they lived; and 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. 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. 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, 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 (verses 1-14).

Once more the hand of the Lord is upon the prophet, and he is carried out in the Spirit of the Lord and is set down in the midst of a valley. The valley was full of bones and they were very dry. These dry bones, disjointed and bleached, picture in the vision the national and spiritual condition of the whole house of Israel. There was no life in these bones and all is hopeless as they themselves are concerned. Then the Lord spoke to His prophet, "Son of man, can these bones live?" And the prophet answered, "O Lord God, Thou knowest!" Ezekiel knowing the impossibility that these bones could ever live, puts the question of their living upon the Lord. With Him nothing is impossible. He then is commanded to prophesy: "O ye dry bones, hear the Word of the Lord. Thus saith the Lord God unto these bones, Behold, I will cause breath to enter into you and ye shall live." And there is to be a complete reconstruction of these dry bones. Sinews and flesh is to cover them and the breath of life is to return. And the prophet speaks the word and there was a noise (literal: voice) and a commotion, bone came to bone, sinews and flesh came into view and skin covered them; but they were still dead, as no breath was in them. Again the prophet is commanded to prophecy, to utter the word: "Thus saith the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live." No sooner had the prophet spoken the word as commanded, when suddenly the breath came into them, and they lived and stood upon their feet, an exceeding great army. Then the Lord explains the vision, so that we are not left in doubt of what is meant by it. The dry bones are typical of the whole house of Israel; they themselves confess "our bones are dried, and our hope is lost; we are cut off for our parts." Thus saith the Lord in answer to their despairing confession, what the vision so strikingly foreshadows, "I will open your graves and cause you to come up out of your graves and bring you into the land of Israel, ... and shall put my Spirit in you, and ye shall live, and I shall place you in your own land."

The national resuscitation of the whole house of Israel, the restoration to their own land and the accompanying spiritual revival (though the latter does not fully come into view here) is the meaning of the vision. It may be used in application[30] in different ways, to illustrate certain truths, but the true and only interpretation is the one which is given by the Lord in verses 11-14. But there is an erroneous interpretation of a serious nature which is widely taught and believed among many Christians. Because "graves" are mentioned, besides the dry bones and their resurrection, it is being taught that the vision means physical resurrection. Systems, like Millennial Dawnism _alias_ International Bible Student Association and others, which teach the so-called larger hope, a second chance for the impenitent dead, the restitution of the lost, teach that all the Israelites who have died in their sins will be brought out of their graves and then be saved. They use this vision to confirm this invention. An advocate of this theory declared that all the Christ-hating Pharisees and Sadducees who lived when our Lord was on earth would be raised up when He comes and then believe on Him. Matthew xxiii:39 was used by him as an argument. These restitution teachers also teach that inasmuch as Israel will have a second chance when they are raised from the dead, the Gentile dead will share also in the same. It needs no argument to refute this. The Word of God teaches a twofold resurrection: a first resurrection and a second resurrection, a resurrection of the just and a resurrection of the unjust (John v:28-29). According to the above theory there would have to be a third resurrection, a resurrection for a second chance and ultimate salvation of those who died in their sins. Of such a resurrection the Bible knows nothing.

[30] We heard once a Baptist preacher speak on this vision, and he used the dry bones as a picture of the dead members of his own denomination, and spoke of them as "the dry bones." A Methodist, Presbyterian, etc., might do the same.

In this vision of the dry bones physical resurrection is used as a type of the national restoration of Israel. It is used in the same way in Daniel xii:2. In that passage the sleep in the dust of the earth is symbolical of their national condition. And when their national sleep ends there will be an awakening.[31] When we read here in Ezekiel of graves it must not be taken to mean literal graves, but the graves are symbolical of the nation as being buried among the Gentiles. If these dry bones meant the physical dead of the nation, how could it be explained that they speak and say, "Our bones are dried up, and our hope is lost?" The same figure of speech is used in the New Testament. Of the prodigal it is said, "For this my son was dead, and is alive again" (Luke xv:24). Yet he was not physically dead, nor was he made alive physically. Therefore, this vision has nothing whatever to do with a physical resurrection. The late Dr. Bullinger, whose erroneous suggestions have led astray some, also taught that the vision of the dry bones includes resurrection as well as restoration.

[31] See "Exposition of Daniel," by A. C. G., page 200.

Equally bad is that spiritualizing method which takes a vision like this, as well as the hundreds of promises of a coming restoration, and applies it all to the church, ignoring totally the claims of Israel and their promised future of glory. This is the general trend of commentators.

They say that all these visions and promises were exhausted in the return of the remnant from Babylon (less than 43,000 souls) and the spiritual and larger fulfilment is now going on in the church. This method is evil, for it robs the Christian of the true key which unlocks the prophetic Word.

"Their interpretation of prophecy in particular is vitiated by this fatal mistake, which practically razes the hopes of Israel from the Bible and lowers ours to a mere succession to their hope and inheritance with somewhat better light and privilege. It is a part of the first and widest and most tenacious corruption of Christianity against which the apostle fought so valiantly. And it comes in the more insidiously, because it seems to those under its influence that they are of all men the most distant from the false brethren Paul denounced. To their minds the truest guard against Judaizing is to deny that the Jews will ever be reinstated as a people, or be restored consequently to their own land. All the predictions of future blessedness and glory to Israel they turn over to Christendom now or to the church in glory. Most pernicious error! For this is exactly to Judaize the Christian and the church by making them simply follow and inherit from Israel. The truth is thus swamped; Israel's bright prospects are denied; Gentile conceit is engendered; and the Christian is rendered worldly, instead of being taught his place of blessing on high in contrast with Israel's on the earth."[32]

[32] Wm. Kelly.

II. The Reunion of the Nation and their King.

The word of the Lord came again unto me, saying, 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 another stick, and
write upon it, For Joseph, the stick of Ephraim, and _for_ all the
house of Israel his companions: And join them one to another into
one stick; and they shall become one in thine hand. And when the
children of thy people shall speak unto thee, saying, Wilt thou not
shew us what thou _meanest_ by these? Say unto them, Thus saith the
Lord God; Behold, I will take the stick 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 mine hand. And the sticks whereon
thou writest shall be in thine hand before their eyes. And say unto
them, Thus saith the Lord God; Behold, I will take the children of
Israel from among the heathen, whither they be gone, and I will
gather them on every side, and bring them into their own land; and I
will make them one nation in the land upon the mountains of Israel;
and one king shall be king to them all: and they shall be no more
two nations, neither shall they be divided into two kingdoms any
more at all: Neither shall they defile themselves any more with
their idols, nor with their detestable things, nor with any of their
transgressions: but I will save them out of all their
dwelling-places, wherein they have sinned and will cleanse them: so
shall they be my people, and I will be their God. And David my
servant _shall be_ king over them; and they all shall have one
shepherd: they shall also walk in my judgments, and observe my
statutes, and do them. And they shall dwell in the land that I have
given unto Jacob my servant wherein your fathers have dwelt; and
they shall dwell therein, _even_ they, and their children, and their
children's children, for ever: and my servant David _shall be_ their
prince for ever. Moreover I will make a covenant of peace with them;
it shall be an everlasting covenant with them: and I will place
them, and multiply them, and will set my sanctuary in the midst of
them for evermore. My tabernacle also shall be with them; yea, I
will be their God, and they shall be my people. And the heathen
shall know that I the Lord do sanctify Israel, when my sanctuary
shall be in the midst of them for evermore (verses 15-28).

The prophet is next commanded to demonstrate another coming event for God's ancient people by a symbolical action. He was to take a stick and write on it "for Judah and for the children of Israel his companions." On the second stick, he was to write, "for Joseph, the stick of Ephraim, and for all the house of Israel his companions." He was then to join the two sticks so that they became one in his hand. It denotes the reunion of the house of Judah with the house of Israel. The sad division of the nation will end and both will be in His hand one, symbolical of the royal rod or sceptre, which will be in the hand of the Lord in the midst of His redeemed people. The Lord will do all this. "Behold I will take the children of Israel from among the nations whither they be gone, and will gather them on every side, and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall no more be two nations, neither shall they be divided into two kingdoms any more at all." The house of Israel never returned from the captivity; only a remnant of Judah came back. Since then they have been termed "the lost tribes," though this term is incorrect, for the Epistle of James is addressed to the twelve tribes of Israel. Nothing is lost with God. They are hidden rather, and the time will come when the enigma of the two tribes will be solved. Attempts have been made to locate them but all have failed. The Anglo-Israel theory (that England and America are the lost tribes) is so ridiculous and fantastic that it merits not even an investigation. God has kept track of them, and when this promised restoration takes place they will be brought to light. Then, reunited as they were under David and Solomon, they will have one King over them. This King is foreshadowed by both David and his son Solomon. As King he is called, "David, my servant," who will be the One Shepherd. And "my servant David, their prince forever." It is the Lord Jesus Christ, the son of David, the true and greater Solomon, the Prince of Peace. How obvious it is that all this does not mean the church. The Lord Jesus Christ is the head of the church in glory, but He is also the King of Israel. When the restoration takes place the angelic message finds its blessed fulfillment: "The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever; and of His Kingdom there shall be no end" (Luke i:32-37). But how can anyone believe that the words of promise given through Ezekiel have no future meaning for the seed of Abraham? Has Israel ever been restored as announced in these words? Have they ever been saved as promised in verse 23? Have they ever walked as a nation in perfect obedience, as stated in the words, "They shall also walk in My judgments, and observe my statutes and do them." And verse 25 promises an abiding dwelling in their land which at this time they do not yet possess. It is the sanctuary of the Lord set up in their midst.

Only when our Lord returns will all this be accomplished. Then will it be true, "My tabernacle also shall be with them; yea, I will be their God and they shall be My people."

GOG AND MAGOG

Chapter xxxviii.

The great restoration vision of the preceding chapter is followed by another great prophecy concerning the last enemy of Israel, and how the Lord will deliver His people and deal in judgment with the invading hordes. This prophecy is in chapters xxxviii and xxxix. These two chapters are of great interest and demand a careful study; they have been misunderstood by many. Frequently the Gog and Magog have been identified with the final revolt at the close of the millennium, when Satan is loosed for a little season (Rev. xx:7-9). The text shows that this is incorrect. The invasion which Ezekiel describes takes place in the beginning of the millennium; the invasion of Gog and Magog in Revelation is postmillennial. Ezekiel's invasion takes place from the North and the nations are designated; the nations which gather under Satan at the close of the millennium are from the four quarters of the earth. The invaders in Ezekiel's vision fall on the mountains of Israel, while those assembled after the millennium are devoured by fire from heaven.

Others have identified these invading enemies with the nations gathered in the revived Roman Empire. This also cannot be, for we find that the nations Ezekiel names are outside of the territory of the restored Roman Empire. We have to turn to the text itself to find the correct meaning of this prophecy.

I. The Invasion of Israel's Land.

And the word of the Lord came unto me, saying, Son of man, set thy
face against Gog, the land of Magog, the chief prince of Meshech and
Tubal, and prophesy against him, And say, Thus saith the Lord God:
Behold, I _am_ against thee, O Gog, the chief prince of Meshech and
Tubal: And I will turn thee back, and put hooks into thy jaws, and
I will bring thee forth, and all thine army, horses and horsemen,
all of them clothed with all sorts of _armour_, _even_ a great
company _with_ bucklers and shields, all of them handling swords:
Persia, Ethiopia, and Libya with them; all of them with shield and
helmet: Gomer, and all his bands; the house of Togarmah of the north
quarters, and all his bands: _and_ many people with thee. Be thou
prepared, and prepare for thyself, thou, and all thy company that
are assembled unto thee, and be thou a guard unto them. After many
days thou shalt be visited: in the latter years thou shalt come into
the land _that is_ brought back from the sword, _and is_ gathered
out of many people, against the mountains of Israel, which have been
always waste: but it is brought forth out of the nations, and they
shall dwell safely, all of them. Thou shalt ascend and come like a
storm, thou shalt be like a cloud to cover the land, thou, and all
thy bands, and many people with thee. Thus saith the Lord God: It
shall also come to pass, _that_ at the same time shall things come
into thy mind, and thou shalt think an evil thought: And thou shalt
say, I will go up to the land of unwalled villages; I will go to
them that are at rest, that dwell safely, all of them dwellings
without walls, and having neither bars nor gates, To take a spoil,
and to take a prey; to turn thine hand upon the desolate places
_that are now_ inhabited, and upon the people _that are_ gathered
out of the nations, which have gotten cattle and goods, that dwell
in the midst of the land. Sheba and Dedan, and the merchants of
Tarshish, with all the young lions thereof, shall say unto thee, Art
thou come to take a spoil? hast thou gathered thy company to take a
prey? to carry away silver and gold, to take away cattle and goods,
to take a great spoil? (verses 1-13).

The first question which confronts us in giving an exposition of these verses is, When does this enemy fall into Israel's land? At what time does this invasion take place? We find the answer in the text. The statement is made in verse eight that Gog and Magog and the other nations with them invade the land "that is brought back from the sword, and is gathered out of many people;" they come "against the mountains of Israel, which have always been waste; but it is brought forth out of the nations, and they shall dwell safely, all of them." In verse eleven the evil purpose of the invader is made known. He says, "I will go up to the land of unwalled villages, I will go to them that are at rest, that dwell safely, all of them dwelling without walls and having neither bars nor gates." He comes "upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land" (verse 12). From all this we learn that the invasion takes place at the time when the Lord has brought back His people and resumed His relationship with the remnant of Israel.