Ezekiel 36

Chap. XXXVI. Ver. 1—15. Farther judgments against Edom and Judah, with the latter’s restoration.—The Edomites, (or Idumeans,) during the Babylonish captivity, appear to have taken possession of the mountainous parts of Judea, and the fortified places on its borders, intending to exclude the Jews from returning at the conclusion of their captivity. The Prophet therefore uses the bold figure of prosopoperia, (or personification,) and ascribing to them feelings similar to his own, congratulates them on the prospect of being rid of their tyrannical and idolatrous possessors, and of returning to their former state of fruitfulness and verdure, of which the crimes of the people had deprived them. As we are now about to consider the final restoration of the Jews, a question here arises; whether their conversion is to take place before or after their return to their own land?

But as it is promised even in this chapter, that when the children of Israel return to the Lord, it shall be with one heart, and that a new heart, and under divine influences, we conceive this to be scarcely reconcilable with their coming back in a state of impenitence and unbelief. But see (Romans 11:25), &c. Ver. 16—38. Israel’s conversion and restoration.—We have above expressed our opinion, that the Jews will return to their own land a converted people; and indeed we scarcely know any other motive that could induce them to return. The rich among them are the money merchants of Europe, and have no taste for agriculture, nor wish to change their situation: the poor are reduced to the most sordid and mercenary habits: and by their own accounts, a great part of both rich and poor are sunk into principles of infidelity, and weary of waiting for their Messiah.

Nothing, therefore, short of the influences of God’s Holy Spirit, vouchsafed in some remarkable manner and degree, can be sufficient to excite them to brave the danger and fatigue of returning from the most distant parts of the [earth]. We must remember also, that this return implies a cordial and complete reconciliation with the converted Gentiles; for the blessings here promised are to the spiritual seed of Abraham and of the promise ((Romans 9:6-8).) Besides the important theological points to which we have just adverted, one principle is here strongly stated, which appears to have [been] in His divine Being under every dispensation, and to have formed the leading motive of the Almighty’s conduct toward every class of his creatures.

“Thus saith the Lord God; I do not this for your sakes, but for my holy name’s sake.” That creatures can merit of their Creator by obedience enjoined on them, is inconsistent with common sense: that sinners, who have disobeyed, can do this, is one of the most flagrant absurdities that can be broached. That salvation is of grace and of grace alone, is one of the first principles of Christianity. ((Luke 17:9-10). (Romans 11:5), &c.) Chap. XXVII. Ver. 1—28. The vision of the resurrection of dry bones, and the parable of the two staves.—Under the emblem of dead and dry bones is represented the hopeless state of the Jews in their captivity, and especially in their general dispersion. But God, contrary to every human probability, restores flesh to these bones, and renews to them life and vigour: to intimate not only the return of that people from the Babylonish captivity, but also their restoration and conversion in the latter day, by the efficacy of the Spirit of grace, which will be to them as life from the dead.

The accomplishment of the former event may be considered as an earnest of the general restoration here promised to the whole house of Israel. These, according to the significant emblem of the union of the two sticks or staves, representing Ephraim and Judah, will be united in one kingdom, which will enjoy both the land of Canaan, and the blessings of the gospel, under the Messiah. The vision of the dry bones reviving is also considered by some as having a remote view to the general resurrection; at least it supposes that the doctrine of a resurrection was at that period received among the Jews, who still retain it, and consider this chapter as referring not only figuratively to their return from their dispersion, but to a literal resurrection of their nation, (which they call the first resurrection, (Revelation 20:5).) prior to the general resurrection of mankind: so Maimonides, Abarbanel, c. (See Levi’s Dissert. and notes on ver. 1, 12.) Chap. XXVIII. Ver. 1-23. Prophecies against Gog and Magog.— The sublime prophecy contained in this and the following chapter, concerning Israel’s victory over Gog and Magog, relates to a period still very distant, and is therefore very obscure. It begins with representing a prodigious armament of many nations combined together, under the conduct of Gog, [supposed to mean the descendants of the ancient Scythians, who had their origin from Gog the son of Japhet,] all together attacking the Jews, after having been for some time resettled in their land, after their return from the general dispersion.

[These enemies are represented as making their attack with all the impetuosity of a sudden storm.] In this critical juncture, when the cloud is just ready to burst over Israel, God appears to execute by terrible judgments the vengeance threatened against these enemies of his people. The Prophet, in terms borrowed from human passions, describes with awful emphasis the fury [of the Almighty] as coming up to his face, and the effects of it so dreadful, as to make all the animate and inanimate creation tremble, and even the whole frame of nature convulsed with terror.” (Dr. J. Smith.) It is a contested point among the ablest commentators, whether this invasion of the Holy Land by Gog and Magog, be an event to take place in the commencement or the close of the Millennium.

(Compare (Revelation 19:17-18), with (Revelation 20:7-10).) The learned Jos. Mede and Bp. Newton incline to the former; Faber, Abp. Newcome, and Lowman, to the latter. On subjects of this delicate nature, the author is fully sensible that the utmost diffidence becomes him, and cannot better express his feelings than in the following modest and pious quotation from Townsend: “I cannot venture to express an opinion on this subject. The prophecy certainly refers to those great events which are repeatedly alluded to in other predictions of Holy Writ, as about to take place at the end of the world. In this and similar passages, it may be said, ‘coming events cast their shadows before’ yet we cannot penetrate into the clouds of

Notes on the verses

Chap. XXXVI. Ver. 2. Ancient high places.—That is, Zion and Jerusalem. Ver. 3. Ye are taken up, &c.—See margin; i.e. because ye are made the theme of talkers, or gossippers. See (Ezekiel 33:30). And are an infamy.—Newcome, “And in the defaming of the people;” i.e. the common topic of the slanderer. Verses 6,7. Behold, I have spoken, &c.—Archbishop Newcome says, these verses may be thus pointed; “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,” &c. I have lifted up my hand—That is, “I have sworn.” Ver. 8. at hand to come—That is, to come back from Babylon.—[The Edomites and other enemies of the Jews, who thought they would soon be in possession of the whole land of Judea, might be assured, that the predicted seventy years of the captivity were wearing away, and the time would soon arrive when the Jews would repossess and cultivate their own land, and eat its fruits.]

—Bagster. Ver. 11. After your old estates—[The circumstances of the Jews were never so prosperous after the captivity as they had been before; hence this prophecy must refer to the times of the Gospel, and the future conversion and restoration of the Jews.]—Bagster. Ver. 12. No more bereave them of men—That is, by thine idolatries. [The prophet is still personifying the mountains, valleys, and wastes of Judea.]—B. Ver. 15. The shame.—Newcome, “The reproach.” Ver. 20. To them.—Newcome, “Concerning them.” The Hebrew admits of both senses: they were doubtless pointed at by the heathen, and reproached, not only with their captivity, but with their idolatry, as the cause of it.—(The Jews, when thus scattered, appeared to them an abject and wretched company of people.

They were recognized as the worshippers of Jehovah wherever they went; but they were looked upon as a viler and more worthless race than any of the idolaters among whom they were driven. Many would ascribe their wickedness to the tendency of their religion, which they abhorred, and not to their having acted inconsistently with it; and regard their miseries, not as the punishment of their sins, but as proofs of God’s inability to protect them. This profanation of his holy name, Jehovah was determined to wipe away, by showing mercy unto them.)—Bagster. Ver. 23. In you.—Boothroyd, “By you.”