Ezekiel 37
PATUnder the figure of a resurrection of dry bones, is foretold the general restoration of the Jews from their several dispersions; and by the joining of two sticks, is represented the uniting of Israel and Judah into one kingdom. together, and is mentioned as distinct from the four vrinds in the following words. Come from the four ivinds, O breath.’] The words figuratively represent the restoration of the Jewish nation from the several countries whither they were dispersed over the world, expressed by their being scattered towards all winds, (v. 10. xii. 14. xvii. 21.)
Ezekiel 37:1
JL TIE hand of the Lord was upon me. See the note upon i. 3… And carried me out in the Spirit of the Lord.] Or, by the Spirit of the Lord. (Compare iii. 14. viii. 3. xi. 24.) This was performed either by a local translation of the prophet, or else by way of vision and lively representation. (See the note upon viii. 3.).,
Ezekiel 37:3
O Lord God, thou knowest. This is only an act of thy power and good pleasure. Raising the dead to life again is peculiarly ascribed to God, as being properly the work of Omnipotence, and a sort of new creation. (See Deut. xxxii. 39. 1 Sam. ii. G. John v. 21. Rom. iv. 17. 2 Cor. i. 9.).
Ezekiel 37:4
O ye dry bones, hear ye the word of the Lord^. A prophetical and lively representation of that voice of the Son of God, which all that are in the graves shall hear at the last day, and shall come forth out of them, (John v.
Ezekiel 37:5
Behold, Itvill cause breath to enter into you. The breath of life, as it is expressed, Gen. ii. 7. (Compare Psal. civ. 30.)
Ezekiel 37:7
And as I prophesied, there was a noise, and behold a shaking. Such a noise, or commotion, as we may suppose the bones of a human body would make upon their meeting together again, after having been severed one from another.
Ezekiel 37:9
Prophesy unto the wind. Or rather, to the breath, meaning that vital principle which unites body and soul
Ezekiel 37:10
An exceeding great army.". To signify the great numbers they will amount to, when they return from their several dispersions, and unite into one body. They are elsewhere styled a remnant, but that is in comparison of the whole nation. (See the notes upon Isa. iv. 2. x. 22. xxvii.
Ezekiel 37:11
Time bones are the whole house of Israel. They represent the forlorn and desperate condition to which the whole nation is reduced.
Ezekiel 37:12
I will open your graves, and cause you to come out of your graves. I will reunite you into one body or nation, who now lie scattered and dispersed as the bones in a charnel-house. (Compare ver. 21.) In their state of dispersion and captivity they are called the dead Israelites, in Baruch, iii. 4. And their restoration is described as a resurrection by Isaiah, (xxvi. 19.) at which time their bones are said to flourish, or to be restored to their former strength and vigour, in the same prophet, lxvi. 14. In like manner St. Paul expresses their conversion, and the general restoration which shall accompany it, by life from the dead, Rom. xi;15. And bring you into the land of Israel] See ver. 25. and the note upon xxviii. 25.
Ezekiel 37:14
And shall put my Spirit in you, and ye shall live. That principle of life expressed by breath or spirit, ver. 9. not excluding that new spirit of grace, which God will at that time plentifully bestow upon them. (See xi. 19. xxxvi. 26, 27.) The principle of grace is often spoken of as a higher principle of life, and the earnest of our heavenly happiness. (See Rom. viii. 11. 1 Cor. vi. 17. xv. 45.) Ver. 1G. Take thee one stick, and write upon it, &c] t. e. One rod; the expression alludes to Numb. xvii. 2. where Moses is commanded to take twelve rods, one for each tribe, and to write the name of the tribe upon the rod. For Judah, and the children of Israel his companions.] Not only the tribe of Benjamin, but many of the other tribes joined themselves to the tribe of Judah, and kept close to the law of God, and the worship of his temple. (See 2 Chron. xi. 12. 16. xv. 9. xxx. 11. IS.) For Joseph, the stick of Ephraim, and for all the house of Israel his companions.] Upon Reuben’s forfeiting his birthright, that privilege was conferred upon the sons of Joseph, of whom Ephraim had the precedence: (see Gen. xlviii. 20. 1 Chron v. 1.) which made him be reckoned the head of ten tribes; Samaria, the seat of that kingdom, being likewise situate in the tribe of Ephraim: upon these accounts the name of Ephraim signifies in the prophets the whole kingdom of Israel, as distinct from that of Judah; and particularly in the prophet Hosea, v. 3. 5, &c. (See likewise Jer. xxxi. 6. 18.)
Ezekiel 37:17
And join them one to another into one stick. A rod or sceptre is an emblem of power; (see Psal. ex. 2.) so the joining these two rods or sticks together, denotes uniting the two kingdoms under one prince or governor. (See ver. 22.)
Ezekiel 37:18
Wilt thou not sheiv us what thou meanest by these?. Ezekiel foretold many things by signs, and the Jews were very inquisitive into the meaning of them;.though sometimes their curiosity proceeded rather from a secret contempt of the prophet and his predictions, than a real desire of information. (See xii. 9. xvii. 12. xx. 49. xxiv. 19.),
Ezekiel 37:19
Which is in the hand of Ephraim. Of which he is the head. (See ver. 16.) Tliey shall be one in my hand.] I will make them one nation, and appoint one king to rule over them, the Messias..(See ver. 22.)
Ezekiel 37:20
And the sticks whereon thou writest shall be in thine hand before their eyes. Thou shalt place the sticks or rods thus joined together before their eyes, as a visible token or pledge of the truth of what I enjoin thee to speak to them in the following words.
Ezekiel 37:21
I will take the children of Israel from among the heathen, &q. See xx. 34. xxxiy. 13. xxxvi. 24. xxxix. 25.
Ezekiel 37:22
And I will make them one nation. They shall not be divided anymore into separate kingdoms; the consequence of which was their setting up separate ways of worship, and espousing separate interests. (Compare Isa. xi. 13.) It has been already observed, that the prophecies which foretell of the general restoration of the Jews, join Judah and Israel together, as equal sharers in that blessing. And one King shall be king to them all.] The Messias, who is that one Shepherd and Prince that shall rule over them all, as one nation. (See xxxiv. 23, 24. compared with Luke i. 32, 33.) The Messias is described as king of the Jews in most of the prophecies of the Old Testament, beginning with that of Gen. xlix. 10. concerning Shiloh. From David’s time he is commonly spoken of as the person in whom the promises relating to the perpetuity of David s kingdom were to be accomplished. This was a truth unanimously owned by the Jews; (see John i. 49.) to which our Saviour bore testimony before Pontius Pilate, when the question being put to him, Art thou a king? he made answer, TIiou sayest [the truth], for I am a king; thus those words should be translated, for St; Paul alluding to them calls them a good confession, 1 Tim. v vi. 13. The same truth Pontius Pilate himself asserted in that inscription which he providentially ordered to be written upon the Cross: (see John xix. 19. 22.) so that the chief priests impiously renounced their own avowed principles, when they told Pilate, that they had no king but Ccesar. (Ibid. ver. 15.)..,
Ezekiel 37:23
Neither shall they defile themselves.any more with their idols. See the note upon xxxvi. 25. Nor ivith their detestable things.] Or, abominations, as the word shikkuts is elsewhere translated, and commonly applied to idols. (See xx. 7. 2 Kings xxiii. 13. Dan. ix. 27.) Nor with any of their transgressions.] This expression comprehends in it, their being touched with a hearty compunction for their great sin of rejecting and crucifying the Messias, their King and Saviour. (See Zech. xii. 10.) And ivill save them out of all their dwelling-places wherein they have sinned, and will cleanse them.] See xxxvi. 20.