The Prophet Ezekiel

II Predictions After the Destruction of Jerusalem. — Chapter Xxxiii-Xlviii

Chapter XXXIII

Commissions. Jerusalem’s Fall Announced. —

The previous chapter closed the predictions which were uttered by the Prophet before the destruction of Jerusalem, and now we come to the second part of this prophetic book, containing the predictions of Ezekiel after the fall of Jerusalem. And these predictions unfold the great future of Israel, their restoration and national revival, the spiritual blessings in store for them, the invasion of their land by the last enemy, Gog and Magog, their complete overthrow, and the deliverance of His people. After that, in the final nine chapters of this book, the Prophet records the vision of the coming and crowning glory of Israel, as they shall possess it when restored to their land. Here we learn how the departed glory will return and the Prophet describes a great temple and its worship. It is the millennial temple, that coming, earthly house to which the nations shall turn to worship the King. Then the name of Jerusalem will be “Jehovah-shammah”—the Lord is there (xlviii:35). While the predictions uttered by Ezekiel before the fall of Jerusalem have mostly been fulfilled, as we learned in our expositions, the great prophecies which we follow now, given after the fall of the city are still unfulfilled. These predictions are of great importance and of deep interest, for they give God’s program for His chosen people, how He will deal with them in His infinite grace and receive them nationally when the times of the Gentiles are over and He comes again. Because these things are now so very near, and we stand on the threshold of their fulfilment, they are for us of double interest. We shall therefore examine them more closely and also learn from present day events how all is now getting ready for the accomplishment of God’s revealed purposes.

In the introductory chapter of this section, Ezekiel as the watchman is commissioned to warn the house of Israel; then the messenger came announcing the fall of Jerusalem; the prophet’s lips were unsealed and he was no more dumb, but uttered again the Word of the Lord.

I. The Commission to the Watchman.

Again the word of the Lord came unto me, saying, Son of man, speak to the children of thy people, and say unto them, when I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul (verses 1-9).

The commission to Ezekiel as watchman corresponds to the same commission as found in the first section of this book. (See chapters iii:16-21.) The watchman is to warn of impending danger by the blowing of the trumpet. If the warning is unheeded, the consequences rest upon the person who rejected the warning. But he that taketh warning shall deliver his soul. And if the watchman is not faithful in sounding the alarm and disaster overtakes some on account of it, their blood will be required at the watchman’s hand. Ezekiel was set as a watchman unto the house of Israel. He received the message from the Lord and was to warn them. The divine message was that the wicked should surely die, and if the watchman neglected to deliver that message and warn the wicked he would die, while his blood would be required from the hands of the watchman. But if the wicked was warned and did not act upon the warning, he would die; the faithful watchman had delivered his own soul. Ezekiel was the faithful watchman while the false prophets did not deliver the message and perished with the ungodly. How great then the responsibility of those who are called as watchmen! And how few the faithful ones who deliver the divine warning to the unsaved!

II. Principles of Divine Justice Announced.

Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness and commit iniquity, all his righteousnesses shall not be remembered: but for his iniquity that he hath committed, he shall die for it. Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways (verses 10-20).

The exiles knew that the just wrath of God rested upon them as a nation and that their sins were unforgiven. Therefore they asked “If our transgressions and sins be upon us, and we pine away in them, how should we then live?” They also accused the Lord of inconsistency by saying “the way of the Lord is not equal” (verse 20; see also xviii:25, 29). The answer Jehovah sends them makes known the principles on which He will deal with them individually as a just God. “O ye house of Israel, I will judge you every one after his ways.” Judgment rested upon them as a nation but the individual still could turn to the Lord in repentance. What a wonderful declaration it is which is recorded in verse eleven! “Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” What compassion and mercy! As it was a day of judgment which had come upon them, true repentance was the needed thing. A past righteousness could not shield them from the judgment if sin had been committed. “As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness.” The wicked confessing and forsaking his sin would find mercy and forgiveness, while those who were impenitent would surely die and not live. “None of his sins that he hath committed shall be mentioned unto him; he hath done that which is lawful and right; he shall surely live.” And this gracious promise was given in anticipation of the work of the cross, the redemption by the blood of Christ, by which God’s righteousness is declared in passing thus over sins of Old Testament believers who turned to God (Rom. iii:25). The principles of Divine justice are summed up in verses 18 and 19: “When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.” Needless to say all this must be viewed as under the law-covenant. But their complaint that the way of the Lord is not equal was wrong; it was their way which was not equal. They were to be judged each according to what they had done.

III. The News of Jerusalem’s Fall. The Prophet’s Mouth Opened.

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Then the word of the Lord came unto me, saying, Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance. Wherefore say unto them, Thus saith the Lord God; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood; and shall ye possess the land? Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour’s wife: and shall ye possess the land? Say thou thus unto them, Thus saith the Lord God; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence. For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. Then shall they know that I am the Lord, when I have laid the land most desolate because of all their abominations which they have committed (verses 21-29).

At last the long threatened and predicted fall of Jerusalem through Nebuchadnezzar, which had happened months before is announced to the exiles by one who had escaped. The hand of the Lord was then upon the Prophet in the evening, before the messenger had arrived, and had opened his mouth. In chapter xxiv:27 the promise had been given that when he that escaped came, the Prophet should be no more dumb. “In that day shall thy mouth be opened to him which is escaped, and then thou shalt speak, and be no more dumb, and thou shalt be a sign unto them; and they shall know that I am the Lord.” This dumbness does not mean that his mouth was silent and did not utter a word, for he prophesied in chapters xxv-xxxii. He was to be dumb as regards Israel and his testimony to his people; the intervening chapters, before the messenger came concerns other nations. And now the messenger had arrived, his mouth is opened again to prophesy concerning Israel. It seems the hand of the Lord was upon Ezekiel from the evening to the morning when the messenger announced “the city is smitten.” The words recorded in the first part of this chapter are undoubtedly the prophet’s evening discourse, and form an introduction to this section. He is told to rebuke those that inhabit the waste places in the land of Israel. This is the remnant left in the land by Nebuchadnezzar, to whom the king of Babylon gave Geddaliah as ruler (2 Kings xxv:22). In spite of the great judgment which had come upon Jerusalem and upon the land, this remnant, which remained in the land, was unbroken and exhibited a strange self-confidence. They reasoned in this wise: “Abraham was one and he inherited the land; but we are many; the land is given us for inheritance.” But they lacked the faith and righteousness of Abraham, and the Lord uncovers now their false claims and pretensions by showing their moral character. Their hearts were hardened; they lived on in their wicked, vile and idolatrous ways. “And shall ye possess the land?” asks Jehovah. And He answers, “As I live, surely they that are in the waste places shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the strongholds and in the caves shall die of the pestilence.”

IV. Hearers of the Words of the Prophet, and Not Doers.

Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. And when this cometh to pass (lo, it will come), then shall they know that a prophet hath been among them (verses 30-33).

How deplorable was their condition, listening to the Prophet’s words, saying one to the other, “Come, I pray you, what is the word that cometh forth from the Lord.” They took before the Prophet the position as God’s people, professing it with their mouths, listening to all the Prophet said and yet refused obedience. With their mouth they showed much love, they spoke nice and pleasant words, but their hearts continued in the evil ways. As the Septuagint version paraphrases it, “because a lie is in their mouth.” They were hearers of the words, but not doers. And such is to-day the sad condition of Christendom. What the Prophet had announced was coming to pass and when it came they would find out that a Prophet had been among them.

And even so to-day. The mass of professing Christians listen to the Word of God. They remain indifferent. Their hearts and consciences are not touched. But ere long they, too, will find out “that a Prophet hath been among them” and that the Word they rejected and refused to obey will condemn them.

Chapter XXXIV

Concerning the Shepherds. —

This chapter contains the first great prophecy given to Ezekiel after the fall of Jerusalem had been announced. It is a message of comfort and concerns the glorious future of the nation in coming days, when the true shepherd of Israel will appear in their midst. Here we find the majestic “I will” of the Lord, that blessed word of the grace-covenant of a sovereign God. It tells us what Jehovah in infinite mercy will do for His scattered and bleeding people, His own flock, the people who are still beloved for the fathers’ sakes (Rom. xi:28). How He will gather His scattered sheep, bring them back from their wanderings among the nations, save them, feed them, heal and restore them, give them the true shepherd and make a covenant of peace with His people is now blessedly made known. We shall see that none of these gracious promises was fulfilled in the return of the remnant from Babylon, nor have these promises been accomplished since then. It all awaits the coming of their Shepherd-King, the true David, the Lord Jesus Christ. The chapter begins with a description of the sheep of Israel in their sad and deplorable condition and an indictment of the false shepherds.

I. The False Shepherds of Israel.

And the word of the Lord came unto me, saying, Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea, my flock was scattered upon all the face of the earth, and none did search or seek after them (verses 1-6).

The shepherds of Israel were the kings and princes who ruled over the nation and had authority over them. The prophet Jeremiah also received a similar message against these evil shepherds who had spoiled the flock. “Woe be unto the pastors (shepherds) that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; ye have scattered my flock, and driven them away, and have not visited them; behold I will visit upon you the evil of your doings, saith the Lord” (Jere. xxiii: 1-2). Shepherds are called to feed the flock; but these shepherds of Israel fed themselves. They were responsible for the deplorable condition of the flock. They ruled them with force and cruelty. There was no strengthening for those diseased, no healing for the sick, no recovery of them who were lost and driven away. Utterly selfish, they cared not for the sheep of His pasture; they neither feared God nor loved His people. They looked upon the people not as the flock of God, but only as their own to spoil, misuse and domineer over. Therefore, “They were scattered, because there is no shepherd; and they became meat for all the beasts of the field, where they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea my flock was scattered upon all the face of the earth, and none did search or seek after them” (verses 5-6).

Such was the sad condition of the people Israel. And when the Lord Jesus appeared in their midst to seek the lost sheep of the house of Israel, He found them as sheep without a shepherd and He had compassion upon them (Mark vi:34). But they rejected Him and the Shepherd was smitten. Zechariah’s prophecy was fulfilled. “Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts. Smite the Shepherd and the sheep shall be scattered, and I will turn mine hand upon the little ones” (Zech. xiii:7). The false shepherds, the Pharisees and the Sadducees, were a curse to the people and the leaders were against the Shepherd. They delivered Him into the hands of the Gentiles. And now for nearly 2,000 years the sheep have been scattered and peeled, wandering among the nations of the earth (Luke xxi:24). What is their hope and coming blessing we learn from this great prophecy.28

II. The False Shepherds Convicted and Set Aside.

Therefore, ye shepherds, hear the word of the Lord; As I live, saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; Therefore, O ye shepherds, hear the word of the Lord; thus saith the Lord God; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them (verses 7-10).

Jehovah addresses the shepherds and condemns their wicked oppression of His own sheep. He remembers in mercy His flock which has been torn as a prey by their leaders, who acted like the wild beasts of the field. He requires now the flock from their hands and sets the false shepherds aside and announces that He will deliver His sheep. “For I will deliver my flock from their mouth, that they may not be meat for them.” The rest of the chapter shows His deliverance and what the Lord will do for His people Israel.

III. The Deliverance of His Flock.

For thus saith the Lord God: Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong; I will feed them with judgment. And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats. Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet (verses 11-19).

“Behold, I myself, even I, will search for my sheep and will seek them out.” Jehovah arises in behalf of His scattered sheep. He will Himself exercise the office of a true shepherd, seeking out His flock. The cloudy and dark day (the times of the Gentiles) is gone and another morning breaks, the morning for which His people have waited so long. What He will do at that time for His scattered sheep is now fully proclaimed. “I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord.” And all this has not yet come to pass. Some apply these words to the restoration of a remnant from the Babylonian captivity and see no future fulfillment of these promises. It is evident that the returning remnant did not possess these blessings. Others make a spiritual application and claim that it means the church and the blessing which Gentiles will receive as the sheep of Christ. This is the common path which most commentators follow. It needs no lengthy refutation, for Ezekiel, nor the other prophets know nothing of the church and the “other sheep,” Gentiles saved by grace and with believing Jews constituting the one flock (John x:16; Ephesians iii:1-6). This is unrevealed in the Old Testament. These gracious words of promise have not yet been fulfilled, nor will they be fulfilled as long as the church, the body of Christ is being gathered out from all nations. All must wait till God’s purpose in this age is accomplished. When the church is complete as to its elect number, when the Lord has come for His saints and the true church has passed from earth into glory, then will the Lord turn in mercy to His people Israel and these promises given by Ezekiel will be fulfilled.

But Jehovah will also feed them in that coming day of blessing with judgment. “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong; I will feed them with judgment.” The fat and the strong are the apostates of Israel. He will deal with the flock in judgment. Before He occupies the throne of His glory, when He separates the assembled nations as a shepherd divides the sheep from the goats, He will judge His people Israel. “And as for you, my flock, thus saith the Lord God, Behold I judge between cattle and cattle, between the rams and the he goats.” The unbelieving, apostate part of Israel will be cut off by the judgments of the great tribulation, but a God-fearing remnant will be saved. To this remnant the promises will be made good. “And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds, and they shall be fruitful and increase” (Jere. xxiii:3). With this remnant He will make an everlasting covenant. “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from Me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul” (Jere. xxxii:40, 41).

IV. The One Shepherd and the Covenant of Peace.

Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 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. 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. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord, when I have broken the banks of their yoke, and delivered them out of the hand of those that served themselves of them. And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God. And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God (verses 20-31).

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.

Chapter XXXV

The Judgment of Mount Seir and What Follows. —

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.

Chapter XXXVI

The Promises of Grace. —

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).

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.”

Chapter XXXVII

The Vision of the Dry Bones. —

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 application30 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.

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.

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

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.”

Chapter XXXVIII

Gog and Magog —

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.

The invasion will happen some time after the beastly empire with its beasthead (the revived Roman empire), in its final ten kingdom form and the clay, with the little horn as leader (Dan. vii; Rev. xiii:1-10) and the false prophet, the personal Antichrist (Rev. xiii:11, etc.) have been dealt with in judgment (Rev. xix:19-20). The stone out of heaven has then fallen upon the feet of the great dream image of Nebuchadnezzar, and as far as the Western confederated world power is concerned it is now ended. But other nations gather now for an assault. It is a Northern confederacy which sweeps southward to invade the land as Antiochus Epiphanes did in the past, as well as the Assyrian in the days of Isaiah. These final invading hosts, under the leadership of a powerful king, come like a storm, and like a cloud to cover the land.

In verse 17 we read “Thus saith the Lord God: Art thou he of whom I have spoken in old times by my servants the prophets of Israel, which prophesied in those days for many years that I would bring thee against them?” By the way, in these words we have a very clear statement concerning the prophets of God. They all were the mouthpiece of Jehovah; He has spoken through them. According to this verse other prophets prophesied of the same enemy. Some expositors have stated their inability to find a single prophecy elsewhere which would confirm Ezekiel’s vision and prophecy.

We believe the foe, of whom Isaiah speaks as the Assyrian, foreshadows this one coming with his hordes from the North. The Assyrian in the days of Isaiah, who threatened to cover the land like a cloud, was Sennacherib. How the Lord dealt with him by wiping out his proud army with a single stroke is known to every reader of the Bible. But he also foreshadows the final Assyrian, the last King of the North. He is described in Isaiah x. A significant statement is made in that chapter as to the time when the Lord will deal with this Assyrian of the future. It is this “Wherefore it shall come to pass that when the Lord has performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria and the glory of his high looks” (verse 12). When the Lord has performed His work in judgment and in mercy upon Mount Zion and in behalf of Israel and their enemies, then He will also punish the last invader and spoiler of His people, the one foreshadowed by the Assyrian.

The Antichrist, who opposed the heavenly rights and glory of Christ, has then already been overthrown by the brightness of His coming; and next this last enemy who opposeth the earthly rights of the King of kings will also meet his defeat. Notice that in the same chapter of Isaiah the Lord comforts His people in view of the invader, showing thereby that He is with them and on their side. “Therefore, thus saith the Lord God of hosts, O my people that dwelleth in Zion, be not afraid of the Assyrian” (Isa. x:24).

The prophet Micah bears a similar testimony to the same person. In chapter v we have a prophetic announcement of the birth of Christ in Bethlehem Ephrata. We also read of His rejection: “they shall smite the judge of Israel with a rod upon the cheek.” Then the nation is seen as rejected—given up, set aside—till Israel brings forth in travail pains a godly remnant during the end of the age. Then the Lord returns. “And He shall stand and rule in the strength of the Lord, in the majesty of the name of the Lord His God; and they shall abide, for now shall He be great unto the ends of the earth” (verse 4).

When this has come to pass then the Assyrian appears on the scene, invading the land. But Micah tells us: “And this man (Christ) shall be the peace when the Assyrian shall come into the land” (verse 5). All this confirms the story of Ezekiel xxxviii. The reader may also turn to Isaiah xxxiii, to Joel and find there a description of the same invading forces which Ezekiel describes and their judgment.

But some will find a difficulty here. If the Lord has returned and His people Israel are being gathered to dwell in safety in their own land, if the Lord has revealed His glory, how is it possible that such an invasion can take place? Is not Satan to be bound at once after Christ has come back? And if Satan is put into the pit of the abyss to seduce the nations no more, how is it that these nations are so blind to come up into Immanuel’s land to challenge the earthly rights of the King of kings?

Satan will be bound for a thousand years, but the last act by which he attempts to oppose Christ will be through Gog and Magog. The evil thought the leader, the prince of Rosh, thinks (verse 10) is inspired by Satan. He stands behind this wild company of nations and blinds them as he blinded the kings of the Roman Empire and their armies to make war against Him that sat upon the horse. (Rev. xix:19). But then Satan has spent his last arrow. He has completely failed and is then put into the prison for a thousand years to seduce the nations no more. His last attempt was through the prince of Rosh with the nations mentioned in the beginning of this chapter.

And when the Lord looses him, after the thousand years, he is still the same old devil, as he always will be forever and ever; once more he gets a Gog and Magog, this time from the four quarters of the earth, to put up his very last fight. How that will end we know from Revelation (xx:7-9).

Still another question is raised, and this one in connection with the judgment of the nations, as revealed by our Lord in Matthew xxv:31, etc. After the Lord has returned He will receive His own throne and begin to judge the nations He finds then upon the earth. That this is not what has been termed the final—universal judgment of the quick and the dead—must be apparent to all who divide the Word of Truth rightly. It is the judgment of the living nations. Now the question is asked, if the Lord judges at once all living nations when He comes, how is it that these nations can invade the land? Why were they not also consigned to the place of eternal punishment? Why are they still unjudged?

We do not believe that the judgment of the living nations takes place on a single day. Such a judgment of necessity covers a longer period of time. Nation after nation will have to come up for judgment. This will consume considerable time. There is no question the millennial reign of our Lord will have two sides. There is first the Davidic aspect. He will begin to reign first as David did; His people are with Him and blessed, but all their enemies are not yet subdued and overcome. He will have to rule first with a rod of iron. And then when this final enemy is dealt with, He begins to reign as Prince of Peace, foreshadowed in the Solomonic reign. Gog and Magog, etc., complete and end the judgment of the nations. They are the last enemies to disappear.

After we have ascertained the time when this prophecy concerning Gog and Magog will be accomplished, we inquire next who this final enemy is. “And the word of the Lord came unto me, saying, Son of Man, set thy face against Gog, the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah: Behold I am against thee, O Gog, prince of Rosh, 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 thoroughly equipped, a great assemblage with targets and shields, all of them handling swords. Persia, Cush, and Phut with them, all of them with shield and helmet; Gomer and all his bands; the house of Togormah from the uttermost north, and all his bands—many peoples with thee.” Here then we have a confederacy of nations. The leader is the Prince of Rosh (not as the authorized version has it “the chief prince”), of Meshech and Tubal. This prince is the head of the confederacy, and with him allied are Persia, Cush, Phut, Gomer and Togormah. They come out of the north, or, as it is in Hebrews, “out of the uttermost north” (verse 15). Inasmuch as the Prince of Rosh is addressed in verse 3 as Gog, we take it that Gog is the name given to this prince and leader of these nations. His dwelling place is in the land of Magog. We know from Genesis x:2 that Magog was the second son of Japheth. Gomer, Tubal and Meshech were also sons of Japheth; Togormah was a grandson of Japheth, being the third son of Gomer. Magog’s land, was located in, what is called today, the Caucasus and the adjoining steppes. And the three Rosh, Meshech and Tubal were called by the ancients Scythians. They roamed as nomads in the country around and north of the Black and the Caspian Seas, and were known as the wildest barbarians. We learn from this that the invading forces, which fall into Israel’s land in the future, when Israel has been regathered, come from a territory north of Palestine, which today is in the hands of Russia. And here we call attention to the prince, this northern leader, or king, who is the head of all these nations. He is the prince of Rosh. Careful research has established the fact that the progenitor of Rosh was Tiraz (Gen. x:2) and that Rosh is Russia. All students of Prophecy are agreed that this is the correct meaning of Rosh. The prince of Rosh, means, therefore, the prince or king of the Russian empire. But he also is in control of Meshech and Tubal, which are reproduced in the modern Moscow and Tobolsk.33 Russia, we may well conclude from this, will furnish the man who will lead this confederacy of nations. We write this at a time when Russia is passing through horrors upon horrors. A revolution changed the autocratic government into a democracy and that given way to anarchy, produced by the satanic treachery of Germany. From what is written in this chapter we learn that Russia will ultimately return to the old regime and will once more become a monarchy to fulfill her final destiny as made known in this sublime prophecy. Well known it is that Russia has been in the past the most pronounced and bitterest enemy of the Jewish people. What she passes through today is but a fulfillment of what the Lord has spoken: “I will curse them that curse thee.” Today the Jews in Russian may have bright hopes of getting their rights and complete emancipation at last. For a time this may come to pass, but ultimately Russia will turn against them and like Pharaoh did, when Israel had left his domain, so this coming King of the North, the prince of Rosh, when Israel is back in the land, will turn against them.

With him come the other nations. Persia, which is even now in part occupied by Russia, will finally be a vassal to this prince of Rosh. Ethiopia and Phut are also in this confederacy. There also is Gomer and all its bands. Gomer, says Delitsch, “is most probably the tribe of the Cimmerians, who dwell, according to Herodotus, on the Maeotis, in the Taurian Chersonesus, and from whom are descended the Cumri or Cymry in Wales and Britain, whose relation to the Germanic Cimbri is still in obscurity.” Valuable information is given in the Talmud; Gomer is there stated to be the Germani, the Germans. That the descendants of the Gomer moved northward and established themselves in parts of Germany seems to be an established fact. All this is of much interest. Germany did not belong to the Roman empire, at least the greater part of Germany was never conquered by Rome. She will therefore not participate in the Western confederacy. Will she then become united to Russia and march under the prince of Rosh into the land of Israel? We cannot be sure about all these things. This, however, we know, that a powerful confederacy of nations, under the leadership of the prince of Rosh, Meshech and Tubal, will come up against Immanuel’s land, when Israel has been restored and dwells safely.

II. The Disastrous Defeat of the Invaders.

Therefore, son of man, prophesy and say unto God, Thus saith the Lord God: In that day when my people of Israel dwelleth safely, shalt thou not know it? And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. Thus saith the Lord God: Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days for many years that I would bring thee against them? And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken. Surely in that day there shall be a great shaking in the land of Israel: So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him throughout all my mountains, saith the Lord God: every man’s sword shall be against his brother. And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the Lord (verses 14-23).

The awful fate of the invaders is now prophetically announced. The prophet is commanded to address Gog. They know that Israel dwelleth safely and they come to take the prey, to carry away silver and gold, cattle and goods and a great spoil (verse 13). The Lord permits it all so that He might be sanctified and magnified by the manifestation of His power in judgment, so that through this judgment the nations might know Him (verses 16, 23). When they come into the land then His fury will come into His face. “For in my jealousy and in the fire of my wrath have I spoken, surely in that day there shall be a great shaking in the land of Israel.” The next chapter gives the prophecy of the judgment upon Gog in detail.

Chapter XXXIX

The Defeat of the Invaders. —

Once more the prophet is commanded to prophesy against this final invader of Israel’s land and to describe the judgment which falls upon the Northern army. This chapter concludes the prophecy of the last enemy of Israel; the concluding chapters of this book mention no longer enemies, nor Israel’s apostasy. They are taken up with the glory of the restoration of the nation and the great millennial temple, the construction, the order of worship, etc.

I. The Judgment and Destruction of Invading Gog.

Therefore, thou son of man, prophesy against Gog, 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 leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel: And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. Thou shalt fall upon the mountains of Israel, thou and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured. Thou shalt fall upon the open field: for I have spoken it, saith the Lord God. And I will send a fire on Magog, and among them that dwell carelessly in the isles; and they shall know that I am the Lord. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the Lord, the Holy One in Israel. Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years; so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire; and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord God (verses 1-10).

Jehovah announces now their complete judgment and destruction. The invading hordes are permitted to come upon the mountains of Israel, and like the Assyrian of old, “Shake his hand against the mount of the daughter of Zion, the hill of Jerusalem” (Is. x:32). Then the Lord will act in behalf of His people. Let us remember that the Lord is then with His people. His glory is with them and they have found rest and dwell in peace. The blinding power of Satan, who uses Gog and his companions in a final effort to dispute the authority of the King of Kings, is demonstrated by these nations, who, led by the Prince of Rosh (Russia) invade the land. The nations and their kings forming the Western Confederacy were equally blinded when, previously to this final attempt, they made war against the Lord (Rev. xix:19). Jehovah speaks His “I will;” it is the sovereign “I will” in judgment. As He spoke to His people Israel the “I will” of sovereign grace (chapter xxxvi), so now He speaks the word which seals the doom of Israel’s last enemy. “And I will turn thee back and lead thee on34 and will cause thee to come up from the sides of the north, and will bring thee upon the mountains of Israel.” There the invaders are to be smitten. Upon the mountains where the Lord led them and permitted them to come, the hordes shall fall and their carcasses will be given to the ravenous beasts and to the beasts of the field. And those who helped Gog in the wicked endeavor, who dwell securely in the isles, who probably assisted them with ships and in other ways, will also be judged. Fire will be sent upon Magog. It will be a sweeping judgment. As a result of what takes place will be the vindication of His holy Name and both Israel and the nations of the earth shall know Him in that day. “And my holy name will I make known in the midst of my people Israel; neither will I suffer my holy name to be profaned any more; and the nations shall know that I am the Lord, the Holy One in Israel.” And what an assuring statement is added: “Behold, it cometh, it shall be done, saith the Lord God; this is the day whereof I have spoken.”

The weapons the invading hordes left behind will be used for firewood by Israel for seven years. It seems the invaders carried mostly wooden instruments. Perhaps the preceding wars exhausted the metals so that they had to resort to weapons made of wood. Israel shall then spoil those that spoiled them and rob those that robbed them.

II. The Burial of the Slain.

And it shall come to pass in that day that I will give unto Gog a place there of a grave in Israel, the valley of the passengers on the east of the sea; and it shall stop the passengers; and there shall they bury Gog and all his multitude; and they shall call it The valley of Hamon-gog. And seven months shall the house of Israel be burying of them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord God. And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it; after the end of seven months shall they search. And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-gog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land (verses 11-16).

Gog’s delusion was to take Israel’s land for a possession. Territorial aggrandizement was the motive of the invasion, besides the wicked defiance of God; but instead God gives them graves in the land of Israel. All the multitude of Gog will be buried in the valley of the passengers of the east of the sea, which is the Dead Sea, outside of Israel’s territory; that place will be called then “the valley of Hamon-gog,” which means “the multitude of Gog.” Seven months will it take to put away the bodies of the slain. And those who pass through that region will stop there to consider the judgment of the Lord which was executed upon Gog. It will be a solemn memorial of what God hath done; even a city will be named on account of the disaster which has come upon Gog, the city Hamonah. The whole land will be cleansed of the defilement. Whenever, after the seven months, one who passes that way sees a man’s bones, he shall mark the place with a sign and the buriers will put these bones away in Hamon-gog.

The day will surely come when all these events will come to pass. Much may be obscure at this time but God will see to the fulfilment in His own time. As we have shown in the exposition of the previous chapter, Russia is the leader of this final assault. In these significant days Russia is in the grasp of anarchy. What will be the outcome? Will Russia side with Germany? Will the two form a strong confederacy with other semi-oriental and oriental nations? Are these things, as seen by the prophet at the river banks of Chebar, even now preparing? No mortal man can forecast the immediate future. God alone knows what is about to come.

III. The Sacrifice of Jehovah.

And, thou son of man, thus saith the Lord God: Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice, which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord God (verses 17-20).

In view of the great slaughter executed upon Gog and his vast army, the feathered fowl and every beast of the field are summoned to attend the sacrifice which Jehovah has prepared for them upon the mountains of Israel. They are to eat the flesh of the mighty, and drink the blood of the princes of the earth, which are compared to rams, lambs, goats, bullocks and the fatlings of Bashan. He promised these fowls and the beasts of the earth a feast, which will completely satisfy them. The table which is spread for them is His table: “Thus shall ye be filled at my table.”

Rev. xix:17, 18 contains a similar scene. It is the great supper of God, which the angel standing in the sun announces, and to which he invites the fowls in the midst of heaven. The great supper in Revelation and Jehovah’s sacrifice in Ezekiel are not the same. The great supper of God, that awful judgment supper, is in connection with the beastly empire (the Western Confederacy)—the kings and armies of apostate Christendom. And probably for this reason the fowls in the midst of heaven are only mentioned, because Christendom apostatized from the heavenly testimony of Christianity. These kings and their armies refused and rejected completely the invitation of the Lord to the Gospel-supper and now they will fall in the hands of God and receive their reward at the judgment supper. When Gog falls upon the mountains of Israel, the great supper of God announced in Rev. xix has already been executed.

IV. The Future of Glory.

And I will set my glory among the nations, and all the nations shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God from that day and forward. And the nations shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them and gave them into the hands of their enemies: so fell they all by the sword. According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them. Therefore thus saith the Lord God: Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord God (verses 21-29).

The moral effect of this judgment is described in verses 21-24. The Lord will then establish His glory among the nations. From this we learn that the glory of the Lord will be made known world-wide to cover the earth after this final invasion has come to pass, and this last judgment of nations has been executed. The nations will be the witnesses of this judgment. Of course these nations are those who have been converted and are embodied in the Kingdom of Christ. And then the Lord is vindicated for having dealt with Israel as He did. They went into captivity—the dispersion among all the nations of the earth—on account of their iniquities. God dealt righteously with them when on account of their transgressions He hid His face from them. All God’s ways are righteous and in that day all His dealings in judgment will be openly justified.

Then comes the prophecy of the bright future of Israel. It is one of the many found in this book of Ezekiel and the greater number in the other prophetic books. The captivity of Jacob is ended. Mercy will be bestowed upon the whole house of Israel. They have borne their shame; but now it is all ended through the mercy of the Lord. He will bring them again from the peoples, and gather them out of the enemies’ lands and sanctify them, by taking away their sins, in the sight of many nations. None will be left behind; all will be gathered back. It is next to inconceivable that, with so many promises in the Word of God as to Israel’s future restoration and blessing, that the greater part of professing Christians can ignore these things and refuse to believe in a glorious future of the Jewish race.

The last verse contains an important statement. The Lord says that He hides His face no more from them. This in itself shows that all this is not yet here; for still He hides His face from them. The hiding of His face from them will be no more when His Spirit is poured upon them. “I have poured out my Spirit upon the house of Israel, saith the Lord God.” There comes then a time when the house of Israel, the literal descendants of Abraham, will receive an outpouring of the Spirit of God. Such is also the message of Joel, in which restoration and spiritual blessing, through the outpouring of the Spirit are blended together (Joel ii).35 We call attention to another passage which should be linked with the statement in this chapter. Isaiah xxxii:13-18 is a very striking prophecy. There is an announcement made first of all concerning the judgment which is to fall upon Israel’s land. “Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city,” etc. But this is not to last forever. An “until” follows. “Until the Spirit be poured upon us from on high.” This is the same future outpouring of the Spirit of God. Up to now it has not been. The Holy Spirit on the day of Pentecost came to form the body of Christ, but this outpouring in connection with Israel has another significance. We read, therefore, in the above passage what will happen when this outpouring has come to pass. “And the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.” It is a description of the Kingdom to come, when Israel has found rest and when all the earth will receive the blessing, when righteousness will have given peace, lasting peace to the world.

A. The Temple House, xli.
B. Altar of Burnt Offering, xliii:13.
C. Inner Court.
D. Gates to Inner Court, xl:28.
E. Separate Place, vli:10.
F. Hinder Building, xli:12.
G. Priest’s Kitchens, xlvi:19.
H. Chambers for Priests, xlii:1.
I. Chambers, xl:44.
K. People’s Kitchen, xlvi:21-24.
L. Gates into Outer Court, xl:6.
M. Pavement, xl:18.
N. Chambers in Outer Court (30) xl:17.
O. Outer Court.

——Temple Stream