Holy Bible

But ye...shall shoot forth your branches. Ezekiel 36:8-15 The Divine benison J. Parker, D. D. When does God give short measure? When did He give otherwise than pressed down, heaped up, running over? This is the consolation of heaven; this is the measure of the Divine benison. 1. That blessing is to be physical: "Ye shall shoot forth your branches, and yield your fruit." God is not ashamed to have His name connected with the daily loaf and with the daily goblet of water. When we go to the harvest field we should think we ace going to church; when we go to the well of springing water we should think we are going to a fountain rising in heaven. Your harvests are God's; your fields are the green ways leading up to His sanctuary. 2. Not only physical, but social: "I will multiply men upon you...and the wastes shall be builded." God would have all the earth inhabited. He would build men into organisations and brotherhoods; He would establish fraternities of souls. The Lord is never ashamed to associate Himself with social economy, social purity, social progress. 3. Not only physical and social, but municipal: "And the cities shaft be inhabited." Cities have not a good history; cities had a bad founder. The foundations of cities were laid by a murderer. But it hath pleased God to accept many human doings, and to purify them and ennoble them and turn them to purposes sanctified and most beneficial. The Lord never set king over anybody with His own real consent. He gave the people the desire of their hearts, and plagued them every day since they got the answer. So He accepts the city, and He will do what He can with the municipalities, to inhabit them, and direct them, and purify them. 4. The Lord never concludes simply within the letter. At, the last the invariably says something that opens up a distant and ever-receding because ever-enlarging horizon. He says in this instance, "I will do better unto you than at your beginnings." He is able, let us say again with rising thankfulness, to do exceeding abundantly above all that we ask or think. The Church constantly exclaims, Thou hast kept the good wine until now! We never can get in advance of God. When we have reaped our most abundant harvest He says, This is only an earnest of the harvest you shall one day possess; I will do more for you and better unto you than at your beginnings. 5. Then let us grow in grace and in the knowledge of our Lord Jesus Christ. Let us he no longer thoughtless; let us no longer limit the Holy One of Israel, saying, The Lord hath made an end of His revelation, the Lord hath no more grace to give, no more love to show; He has given us the Cross. Paul says, If He has freely given us the Cross, — it is not an end, it is a beginning, — with the Cross He will also freely give us all things. The Lord cannot be exhausted. His providence is ascending, expanding, deepening. ( J. Parker, D. D. ) And ye shall be tilled and sown. Ezekiel 36:9 A vision of the field I. MAN'S HEART BY NATURE IS LIKE A WASTE FIELD. 1. He brings forth no fruit unto God. Leave him alone and he will live unto himself. He will live and he will die a strange monstrosity in the world — a creature that has lived without his Creator. Methinks I see the great God coming to look at the man, even as a farmer might come to look upon his fallow field. He looks the whole field through. There is no thought for God, no consecration of time to God, no desire to honour God, no longing to produce in the world fresh glory to God, no effort to raise up to Him fresh voices that shall praise His name. He lives unto himself or to his fellow men, and having so lived, he so dies. 2. Worse than this; the field that has never been ploughed or sown does produce something. There is an activity about human nature that will not let us live without doing. "No man liveth to himself." Is there no wheat growing on that soil? no barley? no rye? Very well, then, there will be darnel, and cockle, and twitch, and all sorts of weed. So it is with the unrenewed heart. It is prolific of evil imaginations, wrong desires, and bitter envyings. As these ripen they bring forth ill words — idle, or, it may be, lascivious words, and perhaps atheistic, blasphemous words; and as these ripen they come to actions, had the man becomes an offender in his deeds, perhaps against man, certainly against God. The apples of Gomorrah hang plentifully upon him. II. THERE IS NO HOPE FOR THIS FIELD, UNLESS GOD TURN TO IT IN MERCY. "I am for you, and I will turn unto you." Man never does of himself turn unto God, and that for obvious reasons. We are sure he never can, for he is dead in trespasses and sins. We are certain he never will, for by nature he hates anything like a new birth; and if he could make himself a new creature he would not, for Christ has expressly said, "Ye will not come unto Me that ye might have life." If you have turned, you know that the Lord has done it. Give unto Him the glory. If you have not been converted, God help you to cry unto Him instantly and earnestly, "Turn us, and we shall be turned." Look unto Him who is exalted on high to "give repentance and remission of sins." Seek ye unto Him, and ye shall live. III. WHEN THE FIELD IS TO BE PUT UNDER CULTIVATION IT MUST BE TILLED. So when God turns to any man in His mercy there has to be an operation, a tillage, performed upon his heart. Common calling is addressed to every man, but effectual calling comes only to prepared men, to those whom God makes willing in the day of His power. Now, what is the plough wanted for? Why, it is wanted, first of all, to break up the soil and make it crumble. The more thoroughly pulverised the heart becomes, the better. The seed will never get into an unbroken heart. The plough is also wanted to destroy the weeds, for they must be killed. If the Lord save you, He must kill your drunkenness, He must kill your swearing, He must kill your whoredom, He must kill your lying, He must kill your dishonesty. These must all go; every single weed must be torn up; there is no hope for you while there is a weed living. The Lord make a clean sweep of the weeds, and burn them all! Well, now, mark you, in this tilling there are different soils. There is the light soil and the heavy soil; and so there are different sorts of constitutions. There are some men who are naturally tender and sensitive. Many, too, of our sisters are like Lydia: they soon receive the Word. There are others that are like the heavy clay soil; and you know the farmer does not plough both soils alike, or else he would make a sad mess of it. And so God does not deal with all men alike. Some have, as it were, first a little ploughing, and then the seed is put in, and all is done; but some have to be ploughed and cross ploughed; and then there is the scarifier and the clod crusher, and I know not what, which have to be rolled over them before they are good for anything; and perhaps, after all, they produce very little fruit. And, you know, the farmer has his time for ploughing. Some soils break up best after a shower of rain, and some do best when they are driest. So there are some hearts — ay, and I think almost all hearts — that are best ploughed after a shower of heavenly love has fallen upon them. They are in a grateful frame of mind for mercies received, and then the story of a dying Saviour comes to them as just that which will touch the springs of their hearts. IV. UNLESS GOD HAS TILLED THE HEART, IT CANNOT BE SOWN WITH ANY HOPE OF SUCCESS. After ploughing there comes the sowing. When the heart is ready God sows it — sows it with the best of wheat. The wise farmer does not sow tail corn, but, as Isaiah says, he casts in "the principal wheat." The seed which God sows is living seed. It shall grow, for God has prepared the soil for it. ( C. H. Spurgeon . ) I will settle you after your old estates, and will do better unto you than at your beginnings. Ezekiel 36:11 Hope for your future I. WHAT IS THERE, THEN, SO GOOD IN OUR BEGINNINGS? 1. One choice enjoyment was our vivid sense of pardon. Taken out of the bonds of iniquity, our hearts danced at the very sound of the redeeming name. 2. You had then a delicious enjoyment of the good things of the covenant of grace. You did not know a tenth of what you know now, but you intensely enjoyed what you did know. 3. And, at that time, we were like the children of Israel in a third matter, namely, that we had repeated victories. You marvelled to see how the adversary was subdued beneath the, foot of your faith. Those were good times, were they not — those beginnings? 4. In those days you had great delight in prayer. When alone with Christ, it was heaven below; and in the prayer meetings, when God's people were warm at heart, how you delighted to unite with them! 5. In those days we were full of living fruitfulness. What marvels we were going to do; ay, and we did many of them by God's good grace! 6. Then, if we had but little strength, yet we kept the Lord's Word. If we had but one talent, we made as much use of it, perhaps, as some do with ten. 7. Oh, how we loved the Saviour when first we discovered how He had loved us with an everlasting love! II. CAN ANYTHING BE BETTER THAN THIS? Well, it would be a very great pity if there could not be, because I am sure we, when we were young beginners, were not much to boast of; and all the joy we had was, artier all, but little compared with what is revealed in the Word of God. In what respects, then, can our future be better than that which is behind? 1. I answer very readily, faith may be stronger. At first it shoots up like the lily, very beautiful, but fragile; after. wards it is like the oak. with great roots that grip the soil, and rugged branches that defy the winds. 2. God gives to His people, as they advance, much more knowledge. We learn the art of dissecting truth — taking it to pieces, and seeing the different veins of Divine thought that run through it; and then we see with delight blessing after blessing conveyed to us by the person and sacrifice of our exalted Lord. 3. Love to Christ gets to be more constant. It is a passion always, but with believers who grow in grace it comes to be a principle as well as a passion. If they are not always blazing with love, there is a good fire banked up within the soul. 4. As Christians grow in grace, prayer becomes more mighty. If the Lord builds you up into true spiritual manhood you will know how to wrestle. 5. So, I think, it is in usefulness. Growing Christians, and full-grown Christians, are more useful than beginners. Their fruit, if not quite so plentiful, is of better quality, and more mellow. 6. In fact, this one thing is clear of all believers who have grown in grace — that the work of grace in them is nearer completion. They are getting nearer heaven, and they are getting more fit for it. III. HOW CAN WE SECURE THAT IT WILL BE BETTER WITH US BY AND BY THAN IT IS NOW? 1. I answer, first, keep to the simplicity of your first faith. Never get an inch beyond the Cross; for, if you do, you will have to come back. That is your place till you die: you nothing, and Christ everything. 2. At the same time, practise great watchfulness. We ought to have the eyes of a lynx, and they ought never to be closed. We know not which way the next temptation will come. 3. The next advice is, grow in dependence upon God. You cannot keep yourself unless He keeps you. Remember that. 4. Determine, at the very beginning, to be thorough. Daily dread lest in anything you should omit to do your Lord's will, or should trespass against Him. In this way your joy shall be maintained, and you shall be settled after your old estates; and God will do better unto you than at your beginnings. 5. Seek for more instruction. Try to grow in the knowledge of God, that your joy may be full. ( C. H. Spurgeon . ) Better on before R. Venting. In some parts of the Western Highlands of Scotland the traveller's eye is delighted by the clear and sunlit waters of the lake, running far up into the hills. But as he climbs over the slopes and catches sight of the waters of the Atlantic, bathed in the glory of the setting sun, he almost forgets the beautiful vision which previously arrested him, for the latter scene is far superior. Thus do the growths of spiritual character unfold richer conceptions of Christ's infinite love and character. ( R. Venting. ) Moreover, the word of the Lord came unto me, saying, son of man. Ezekiel 36:16, 17 The messenger Having scattered over an open field the bones of the human body, bring an anatomist to the scene. Observe how he fits bone to bone and part to part, till from those disjointed members he constructs a framework, which, apart from our horror at the eyeless sockets and fleshless form, appears perfectly, divinely beautiful. Now, as with these different parts of the human frame, so is it with the doctrines of the Gospel, in so far as they are intelligible to our limited understandings. There is a difference, which even childhood may discern, between the manner in which the doctrines and duties of the Gospel are set forth in the Word of God, and their more formal arrangement in our catechisms and confessions. They are scattered over the face of Scripture much as the plants of nature are distributed upon the surface of our globe. There, for example we meet with nothing that corresponds to the formal order, systematic classification, and rectangular beds of a botanical garden; on the contrary, the creations of the vegetable kingdom lie mingled in what, although beautiful, appears to be wild confusion. On the same moor, on the surface of the same meadow, the naturalist collects grasses of many forms, and finds both enamelled with flowers of every hue. And in those primeval forests which have been planted by the hand of God, and beneath whose silent and solemn shades man still walks in savage freedom, trees of every form and foliage stand side by side like brothers. Now, although over the whole surface of our globe plants of every form and family seem thrown at random, amid this apparent disorder the eye of science discovers a perfect system in the floral kingdom; and just as, though God has planted these forms over the face of nature without apparent arrangement, there is a botanical system, so there is as certainly a theological system, though its doctrines and duties are not classified in the Bible according to dogmatic rules. Does not this circumstance teach us that He intended His Word to be a subject of careful study as well as of devout faith, and that man should find in its saving pages a field for the exercise of his highest faculties? I. THAT THIS PORTION OF SCRIPTURE, EXTENDING ONWARDS FROM THE 16TH VERSE, PRESENTS AN EPITOME OR OUTLINE OF THE GOSPEL. Its details, with their minute and varied beauties, are here, so to speak, in shade; but the grand truths of redemption stand boldly up, much as we have seen from sea the summits of a mountain range, or the lofty headlands of a dim and distant coast. In the 17th verse, we have man sinning — "Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings." In the 18th verse, we have man suffering — "Wherefore, I poured My fury upon them." In the 21st verse, man appears an object of mercy — "But I had pity." In the 22nd verse, man is an object of free mercy, mercy without merit — "I do not this for your sakes, O house of Israel." In the 24th verse, man's salvation is resolved on — "I will bring you into your own land." In the 25th verse, man is justified — "Then will I sprinkle clean water upon you, and ye shall be clean." In the 26th and 27th verses, man is renewed and sanctified — "A new heart also will I give you," etc. In the 28th verse, man is restored to the place and privileges, which he forfeited by his sins — "Ye shall be My people, and I will be your God." "This land that was desolate, is become like the garden of Eden." We have our security for these blessings in the assurance of the 36th verse — "I the Lord have spoken it, and I will do it"; and we are directed to the means of obtaining them in the 37th verse — "I will yet for this be inquired of," etc. Such is the wide and interesting field that lies before us. But before entering upon it, let us consider — II. WHO IS COMMISSIONED TO DELIVER GOD'S MESSAGE. Who and what is the chosen ambassador of heaven? An angel? No; but a man. "Son of man," says the Lord. By this title Ezekiel is so often addressed that it forces all our attention Lord remarkable fact, that God deals with man through the instrumentality of man, communicating by men His will to men. The rain, in its descent from heaven, falls upon the surface of our earth, percolates through the porous soil, and, flowing along rocky fissures or veins of sand, is conveyed below ground to the fountain whence it springs. Now, although rising out of the earth, that water is not of the earth, earthy. The world's deepest well owes its treasures to the skies. So was it with the revealed will of God. It flowed along human channels, yet its origin was more than celestial; it was Divine. 1. The kindness of God to man. The God of salvation, the author and finisher of our faith, might have arranged it otherwise. Who shaft limit the Holy One of Israel? The field is the world. And as the husbandman ploughs his fields and sows his seed in spring by the same hands that bind the golden sheaves of autumn, God might have sent those angels to sow the Gospel, who shall descend at the judgment to reap the harvest. But though these blessed and benevolent spirits, who are sent forth to minister for them who shall be heirs of salvation, take a lively interest in the work; though watching from on high the progress of a Redeemer's cause, they rejoice in each new jewel that adds lustre to His crown, and in every new province that is won for His kingdom; and though there be more joy even in heaven than on earth when man is saved, a higher joy among these angels over one sinner that repenteth than over ninety and nine just persons, yet theirs is little more than the pleasure of spectators. To man, however, in salvation, it is given to share, not a spectator's but a Saviour's joy; with his lips at least he tastes the joys of that cup for which Jesus endured the Cross and despised the shame. If theft parent is happy who has snatched a beloved child from the flood or fire, and the child, saved, and thus twice given hind, becomes doubly dear, what happiness in purity or permanence to be compared with his, who is a; labourer with God in saving souls? 2. The honour conferred on man. Did Moses occupy a noble position when, taking advantage of some rock, he stood aloft amid the dying Israelites, and there, the central figure of the camp, on whom all eyes were turned, raised high that serpent, at which to look was life? Nobler his attitude, much holier his office, who with his foot on a dying world, lifts up the Cross — exalts Jesus Christ and Him crucified — that, whosoever looketh and believeth on Him might not perish, but have everlasting life. What dignity does this world offer, what glittering stars, what jewelled honours flash on her swelling breast, to be for one moment compared with those which they win on earth, and wear in heaven, who have turned souls from darkness to light, from the power of Satan to the living, loving God? Each converted soul a gem in their crown, they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars, forever and ever. How has the hope of this touched, as with burning fire, the preacher's lips, sustained his sinking heart, and held up the weary hands of prayer! It has proved an ample recompense for the scanty rewards which God's servants have received at the hands of men, for the penury which has embittered their life, and the hardships which have pressed on their lot. You are "a son of man"; and as you bear the prophet's title, whatever otherwise you may be, let me call you to the prophet's office. The Master hath need, much need, daily need of you. Take a living, lively, loving interest in souls. Don't leave them to perish. You are your brother's keeper. Permanently and formally to instruct may be the duty of others, but to enlist is yours. "This honour have all His saints." 3. The wisdom of God. However highly gifted he may otherwise be, it is a valid objection to a preacher, that he does not feel what he says; that spoils more than his oratory. Once on a time an obscure man rose up to address the French Convention. At the close of his oration, Mirabeau, the giant genius of the Revolution, turned round to his neighbour, and eagerly asked, Who is that? The other, who had been in no way interested by the address, wondered at Mirabeau's curiosity. Whereupon the latter said, That man will yet act a great part; and added, on being asked for an explanation, He speaks as one who believes every word he says. Much of pulpit power under God defends on that; admits of that explanation, or of one allied to it. They make others feel who feel themselves. How can he plead for souls who neither knows nor feels the value of his own? How can he recommend a Saviour to others who himself despises and rejects Him? It is true that a man may impart light to others who does not himself see the light. It is true that, like a concave speculum cut from a block of ice, which, by its power of concentrating the rays of the sun, kindles touch wood or explodes gunpowder, a preacher may set others on fire, when his own heart is cold as frost. It is true that he may stand like a lifeless fingerpost, pointing the way on a road where he neither leads nor follows. It is true that God may thus in His sovereign mercy bless others by one who is himself unblessed. Yet commonly it happens that it is what comes from the heart of preachers that penetrates and affects the heart of hearers. Like a ball red hot from the cannon's mouth, he must burn himself who would set others on fire. We have read the story of a traveller who stood one day beside the cages of some birds, that tuned their plumage on the wires, struggling to be free. A wayworn and sun-browned man, like one returned from foreign lands, he looked wistfully and sadly on these captives, till tears started in his eye. Turning round on their owner, he asked the price of one, paid it in strange gold, and opening the cage set the prisoner free; thus he did with another and another, till every bird had flown away singing to the sides — soaring on the wings of liberty. The crowd stared and stood amazed. They thought him mad, till to the question of their curiosity he replied, I was once a captive; I know the sweets of liberty. And so they who have experience of guilt, who have felt the serpent's bite, the poison burning in their veins, who on the one hand have felt the sting of conscience, and on the other the peace of faith, the joys of hope, the love, the light, the liberty, the life that are found in Jesus, they, not excepting heaven's highest angels, are the fittest to preach a Saviour; to plead with man for God, and with God for man. During a heavy storm off the coast of Spain a dismasted merchantman was observed by a British frigate drifting before the gale. Every eye and glass were on her; and a canvas shelter on a deck almost level with the sea suggested the idea that even yet there might be life on board. With all their faults, no men are more alive to humanity than our rough and hardy mariners; so the order instantly sounds to put the ship about; and presently a boat is lowered, and starts with instructions to bear down upon the wreck. Away after that drifting hulk go these gallant men over the mountain swell and roaring sea. They reach it; they shout; and now a strange object rolls from that canvas screen against the lee shroud of a broken mast. It is hauled into the boat. It proves to be the trunk of a man, bent head and knees together, so dried up and shrivelled as to be hardly felt within the ample clothes — so light that a mere boy lifted it on board. It is conveyed to the ship and laid on the deck. In horror and pity the crew gather around it. These feelings suddenly change into astonishment. The miserable object shows signs of life. The seamen draw. nearer; it moves; and then mutters — in a deep sepulchral voice mutters — There is another man. Rescued himself, the first use the saved one made of Speech was to try to save another. Oh! learn that blessed lesson. Be daily practising it. ( T. Guthrie , D. D. ) They defiled it. The defiler When with slow and lingering steps Adam and Eve came forth weeping from Paradise, and the gate was locked behind them, that was the bitterest home leaving the world has ever seen. Adam belay; the federal head of his family, they come not alone. A longer sad sadder procession follows them than went weeping on the road to Babylon. They are attended by a world in tears. Death has passed upon all men, for that all have sinned. I. LET US LOOK AT MAN SINNING. "Ye have defiled the land." Sin is presented here as a defilement. Pluck off that painted mask, and turn upon her face the lamp of God's Word. We start — it reveals a death's head. I stay not to quote texts descriptive of sin. It is a debt, a burden, a thief, a sickness, a leprosy, a plague, a poison, a serpent, a sting; everything that man hates it is; a load of curses and calamities beneath whose crushing, most intolerable pressure the whole creation groaneth. But leaving what is general let us fix our attention on that view of sin which the text presents. Here it is set forth as a defilement; and what else in the eye of God can deform, and does defile? Yet how strange it is, that some deformity of body shall prove the subject of more parental regrets and personal mortification than this most foul deformity of soul! Your manners may have acquired a courtly polish, your dress may, rival the winter's snow, unaccustomed to menial offices, and sparkling with Indian gems, your hands may bear no stain, yet they arm not clean; nay, beneath that graceful exterior may lie concealed more foul pollution than is covered by a beggar's rags. This son of toil, from whose very touch your delicacy shrinks, and who, till Sabbath stops the wheels of business, and with her kind hand wipes the sweat of labour from his brow, never knows the comfort of cleanly attire, may have a heart within, which, compared with yours, is purity itself. Beneath this soiled raiment he wears, all unseen by the world's dull eye, the "raiment of needlework," and the "clean linen" of a Redeemer's righteousness. II. THE NATURE OF THIS DEFILEMENT. 1. It is internal. Like snowdrift, when it has levelled the churchyard mounds, and, glistening in the winter sun, lies so pure, and white, and fair, and beautiful, above the dead that fester and rot below, a plausible profession may wear the look of innocence, and conceal from human eyes the foulest heart corruption. The grass grows green on the mountain that hides a volcano in its bowels. Behind the rosy cheek and lustrous eye of beauty, how often does there lurk the deadliest of all diseases! Internal, but all the more dangerous that they are internal, such maladies are reluctantly believed in by their victims. They are the last to be suspected and the hardest to cure. To other than the physician's skill or a mother's anxious look, this youthful and graceful form never wears bloom of higher health, nor moves in more fascinating charms, nor wins more admiring eyes, than when fell consumption, like a miner working on in darkness, has penetrated the vital organs, and is quietly sapping the foundations of life. Like these maladies, sin has its seat within. It is a disease of the heart. It is the worst and deadliest of all heart complaints. Needing not food, but medicine, a new nature, a new heart, a new life, this is the prayer that best suits thy lips and meets thy case — Create in me a clean heart, O God, and renew a right spirit within me. 2. This defilement is universal. Our world is inhabited by various races; different specimens, not different species of mankind. The Mongolian, the race early cradled among Caucasian mountains, and the Red Indians of the New World; these all differ from each other in the colour of the skin, in the contour of the skull, in the cast and character of their features. But although the hues of the skin differ, and the form of the skull and the features of the face are cast in different moulds, the features, colour, and character of the heart are the same in all men. Be he pale-faced or red, tawny or black, Jew, Greek, Scythian, bond or free, whether he be the lettered and civilised inhabitant of Europe, or roam a painted savage in American woods, or pant beneath the burning line, or wrapt in furs shiver amid Arctic snows, as in all classes of society, so in all these races of men, "the heart is deceitful above all things, and desperately wicked"; "the carnal mind is enmity against God." The pendulum, farther removed from the centre, vibrates more slowly at the equator than at the poles; the farther north we push our way over thick-ribbed ice, the faster the clock goes; but parallels of latitude have no modifying influence on the motions of the heart. It beats the same in all men; nor, till repaired by grace, does it in any man beat true to God. How can it be otherwise? The tree is diseased, not at the top, but at the root; and therefore no one branch of the human family can possibly escape being affected by sin. Man is the child of unholy parents, and how can a clean thing come out of an unclean? 3. This evil is incurable. Hear the word of the Lord, Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord. Again, Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil. Again, Why should ye be stricken any more, ye will revolt more and more? Of these solemn and humbling truths it were difficult to find a more remarkable illustration than that before us. What moral effect had God's judgments on His ancient people? Were they cured by their afflictions, by trials that extended over long years of suffering? Did these arrest the malady? Had they even the salutary effect of preventing their sinking deeper into sin? By no means. As always happens in incurable diseases, the patient grew worse instead of better. "Seducers wax worse and worse." As always happens when life is gone, the dead became more and more offensive. The brighter the sun shines, the more the skies rain, the thicker the dews of night, and the hotter the day, the faster the fallen tree rots; because those agents in nature which promote vegetation and develop the forms and beauty of life, the sounding shower, the silent dews, the summer heat, have no other effect on death than to hasten its putridity and decay. And even so — impressive lesson of the impotency of all means that are unaccompanied by the Divine blessing — was it with God's ancient people. Trust not., therefore, in any unsanctified afflictions. These cannot permanently and really change the condition of your heart. I have seen the characters of the writing remain on paper which the flames had turned into a film of buoyant coal; I have seen the thread that had been passed through the fire, retain, in its cold grey ashes, the twist which it had got in spinning; I have found every shivered splinter of the flint as hard as the unbroken stone: and let trials come, in providence, sharp as the fire and ponderous as the crushing hammer, unless a gracious God send along with these something else, bruised, broken, bleeding, as your heart may be, its nature remains the same. ( T. Guthrie , D. D. ) Man sinning Range the wide fields of nature, travel from the equator to the poles, rise from the worm that wriggles out of its hole to the eagle as she springs from the rock to cleave the clouds, and where shall you find anything that corresponds either to our scenes of suicidal dissipation or the blood-stained fields of war? Suppose that, on his return from Africa, some Park, or Bruce, or Campbell were to tell how he had seen the lions of the desert leave their natural prey, and, meeting face to face in marshalled bands, amid roars that drowned the thunder, engage in deadly battle. Would he find one man so credulous as to believe him? The world would laugh that traveller and his tale to scorn. But should anything so strange and monstrous occur, or, while the air shook with their bellowings, and the ground trembled beneath their hoofs,

Benson Commentary Ezekiel 36:1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD: Ezekiel 36:1 . Song of Solomon of man, prophesy unto the mountains of Israel — The prophet had been ordered, Ezekiel 6:2 , to set his face toward the mountains of Israel, and to prophesy against them. Then God was coming forth to contend with his people; but now he is returning in mercy to them, and his prophet must speak good and comfortable words to these mountains; and what he saith to them, he saith to the hills, to the valleys, to the desolate wastes in the country, and to the cities that were forsaken, Ezekiel 36:4 , and again, Ezekiel 36:6 . The people were gone, some one way and some another; nothing remained there to be spoken to but the places, the mountains and valleys: these the Chaldeans could not carry away with them. Now to show the mercy God had in reserve for the people, the prophet is to speak of him as having a regard for the country, which if the Lord had been pleased for ever to abandon, he would not have called upon it to hear his word, nor would he have showed it such things as these. Ezekiel 36:2 Thus saith the Lord GOD; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession: Ezekiel 36:2-7 . Because the enemy hath said, &c. — This prophecy appears to be a continuation of the preceding. “The Idumeans have made their boasts (see Ezekiel 36:5 , and Ezekiel 35:10 ) that they should become masters of the mountainous parts of Judea, where the ancient fortresses were placed which commanded all the rest of the country.” — Lowth. And ye are taken up in the lips of talkers, &c. — Your calamities have made you become a proverb, a by-word, and a reproach among the heathen round about you, according to the threatenings of the prophets denounced against you: see the margin. Thus saith the Lord to the mountains, &c., which became a prey to the residue of the heathen — To those heathen that were left after the general desolations threatened to the neighbouring countries, Moab, Edom, Ammon, &c. Surely in the fire of my jealousy — In that fervent zeal and concern that I have for my own honour, which is blasphemed among the heathen; have I spoken against the residue of the heathen — Against all the nations that are and have been enemies to Israel; against all Idumea, which have appointed my land into their possession — Who have fully expected to get the dominion of my land, and be the sole possessors of it. Because ye have borne the shame of the heathen — Because the heathen nations have made a scoff of you; therefore I have lifted up my hand — I have sworn, or absolutely determined: see Genesis 14:22 . Surely the heathen that are about you shall bear their shame — The heathen nations around, that have made a mock of you, shall be mocked themselves, and be as much held in contempt as they have held you. Ezekiel 36:3 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: Ezekiel 36:4 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; Ezekiel 36:5 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. Ezekiel 36:6 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: Ezekiel 36:7 Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame. Ezekiel 36:8 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. Ezekiel 36:8-12 . But ye, O mountains of Israel, shall yield your fruit, &c. — Here the land of Judea is ordered to provide for the sustenance of the people of Israel, who were about to return out of captivity to dwell there again: for, says the prophet, they are at hand to come — That is, the deliverance of my people shall be effected in a short time. This prophecy seems to have an immediate reference to the return of the Jews from Babylon; but there can be no doubt, as Calmet justly observes, that it has also a further reference, even to the general return of the Israelites, and to the kingdom of the Messiah; the longest distance of time that the things of this world can extend to being but a moment in respect of eternity. For I am for you, and will return unto you, &c. — I will send down again my blessing upon you, and favourable seasons; and cause you to be inhabited, so that you shall again be cultivated and fruitful. This is also addressed, as it were, to the land of Judea. And the cities shall be inhabited — The cities and towns that lie in ruins shall be built again. And I will multiply upon you man and beast — As God, in his judgments, threatened to cut off man and beast from the land, ( Ezekiel 14:17 ,) so here he promises to replenish it with both. And will do better unto you than at your beginning — In bestowing upon you the blessings of the gospel, the promises of which were first made to the Jews and to their children, Acts 2:39 . The words may likewise imply, that God would give them a more lasting and secure possession of their land than ever they had before: see the following verses. Yea, I will cause men to walk upon you — O mountains, or land of Israel, Ezekiel 36:8 . And thou shalt no more henceforth bereave them of men — That is, thou shall no more be remarkable for thy inhabitants dying in uncommon numbers, by pestilence, the sword, and famine. Ezekiel 36:9 For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown: Ezekiel 36:10 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: Ezekiel 36:11 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. Ezekiel 36:12 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 . Ezekiel 36:13 Thus saith the Lord GOD; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; Ezekiel 36:13-15 . Because they say, Thou land devourest men — Or, thy people. The country of Judea (as appears from what is here said) was spoken of by the neighbouring nations with disgrace, as a country particularly fatal to its inhabitants, where more died by famine, pestilence, and the sword, than in any other place: and therefore God here says, that there should be no more any occasion to give this character of Judea, for that these judgments and frequent calamities should cease in it. Therefore thou shall devour men no more — Thou shalt be free from such destructive judgments as have, in past ages, consumed thy people. Neither will I cause men to hear in thee the shame of the heathen — Neither shall thy inhabitants hear any more the scoffs of the heathen nations round, reproaching them on account of their grievous calamities, as if they were an accursed people, forsaken by their God, and abandoned to destruction. Neither shalt thou cause thy nations to fall, &c. — Or, as the Chaldee and some other ancient versions translate the words, Neither shalt thou bereave thy people any more, an interpretation adopted by Bishop Newcome. The Vulgate renders the clause, Et gentem tuam non amittes amplius — And thou shall not lose thy nation (or people) any more, that is, by these remarkable calamities. Those who think these promises were fulfilled in the restoration of the Jews from the captivity of Babylon, and their re-establishment in their own land, take the expressions no more, and not any more, in a limited sense, and understand thereby only a long period of time: but it seems more reasonable to suppose that these and such like prophecies, of which there are many in the Scriptures, remain yet to be accomplished, and that they respect the future restoration of the Jews to their own land, after their conversion to Christianity. Ezekiel 36:14 Therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord GOD. Ezekiel 36:15 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. Ezekiel 36:16 Moreover the word of the LORD came unto me, saying, Ezekiel 36:17 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. Ezekiel 36:17-19 . When the house of Israel dwelt in their own land — In fulness of bread, ease, and security, as they did in days past; they defiled it — Rendered it abominable before God, and uncomfortable to themselves; by their own way and by their doings — By the way of their own choice, their wicked way, forsaking my law, despising my counsel, deserting my worship and temple; and by their unholy conversation and unrighteous practices. Their way was before me as the uncleanness of a removed woman — As a woman under a legal pollution was forbidden to come within the courts of the temple, or to attend upon God’s worship there; so the defilements which the Jews had contracted by their idolatries, adulteries, murders, and other heinous sins, rendered them unfit to be acknowledged as God’s people, or to offer up any religious service to him. Wherefore I poured my fury upon them — These and their other sins were the true causes of the desolation of their country, and of all the miseries which they underwent, and not any thing in the land itself, as the heathen said, Ezekiel 36:13 . According to their doings I judged them — God frequently repeats that his judgments upon the Jews were no more than what their own ways or doings obliged him to inflict. There was in his dealings with them no arbitrary exercise of sovereignty, but they were dealt with according to their own conduct. And thus God deals with mankind in general: his actions, in regard to them, are not founded in an arbitrary exercise of his absolute sovereignty over them, but in impartial justice, wisdom, and goodness, and he judges them according to their own ways, and not according to the dictates of an arbitrary will. Ezekiel 36:18 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: Ezekiel 36:19 And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them. Ezekiel 36:20 And when they entered unto the heathen, 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. Ezekiel 36:20 . When they entered unto the heathen, they profaned my holy name — 1st, By their evil practices they brought a scandal on God’s name, and gave occasion to the heathen to say, See what profligate wretches these are, who call themselves Jehovah’s peculiar people; judge what sort of a God he is who has such worshippers. The Jews were no credit to their profession wherever they went; but, on the contrary, a reproach to it, and the name of God and his holy religion was blasphemed through them, Romans 2:24 . Observe, reader, when those that pretend to stand related to God, as his servants and children, and to be in covenant and communion with him, are nevertheless found corrupt in their morals, slaves to their appetites and passions, dishonest in their dealings, and false to their words, and the trusts reposed in them, the enemies of the Lord have thereby great cause given them to blaspheme both him and his religion. 2d, God’s name was profaned by the sufferings of Israel; for from them the enemies of God took occasion to reproach God, as unable to protect his own worshippers, and to make good his own grants. They said in scorn, These are the people of the Lord; these wicked people! you see he could not keep them in their obedience to his precepts; these miserable people! he could not keep them in the enjoyment of his favours. These are the people that came out of Jehovah’s land; they are the very scum of the nations! Ezekiel 36:21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. Ezekiel 36:21-23 . But I had pity for my holy name — That is, as it is expressed Ezekiel 20:9 , I wrought for my name’s sake, that it should not be polluted, or brought into disgrace, among the heathen: I preserved, reformed, brought back my people from captivity, and re-established them in their own land, for the honour of my mercy, truth, and power. Say, I do not do this for your sakes, &c. — The promises I make in your favour are not owing to any desert of yours, but purely to vindicate my own honour. And I will sanctify my great name, &c. — I will give illustrious proofs of my power and goodness, and vindicate my honour from the reproaches with which it hath been blasphemed among the heathen, upon the occasion of your evil doings and your sufferings. And the heathen shall know that I am the Lord — The return of the Jews from the Babylonish captivity was taken notice of by the heathen as a signal instance of God’s providence toward them, as appears from Psalm 126:2 . And their general conversion, and future restoration to their own land, will be a much more remarkable proof of God’s fulfilling the promises made to their fathers; so that the heathen themselves will be compelled to observe and acknowledge it: see Ezekiel 37:28 . When I shall be sanctified in you before your eyes — When, by means of the wonderful power and goodness which I shall manifest in your restoration, they shall be convinced that I am indeed the living and true God. Ezekiel 36:22 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. Ezekiel 36:23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. Ezekiel 36:24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Ezekiel 36:25 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. Ezekiel 36:25 . I will sprinkle clean water upon you — The expression here alludes to those legal purifications which were made by sprinkling water upon the unclean persons: see Numbers 8:7 ; Numbers 19:13 . But the cleansing intended is plainly that of the soul, by the blood of Christ sprinkled upon men’s consciences to take away their guilt, (see Hebrews 9:14 ; Hebrews 12:24 ,) and by the grace of the Holy Spirit sprinkled on the whole soul, to purify it from all corrupt inclinations and dispositions; both which blessings are received by faith in Christ, and in the promises of God made through him: see Galatians 2:16 ; Galatians 3:14 ; Acts 15:9 . From all your filthiness — Filthiness, as the apostle expresses it, of flesh and spirit; from all unhallowed appetites, passions, and dispositions; from all impurity of heart and life; from every thing contrary to the mind of Christ, the image of God, or the divine nature; and from all your idols will I cleanse you — From all internal as well as external idolatry; from putting that trust in the work of your own hands, or in any creature, which you ought to put only in your Creator; or from setting your affections on any person or thing in preference to him, who is your Redeemer and Saviour, your Friend and Father, your portion and treasure, your God, and your all. Observe, reader, sin is of a defiling nature; idolatry particularly is so; it renders sinners odious to God, and unhappy in themselves; but when our guilt is pardoned, and our corrupt nature sanctified, then we are cleansed from this filthiness; and there is no other way of being saved from it. This God promises to his people here, in order to his being sanctified in them, Ezekiel 36:23 . We cannot sanctify God’s name, unless he sanctify our hearts, nor live to his glory, but by his grace. Ezekiel 36:26 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. Ezekiel 36:26-27 . A new heart also will I give you — A new disposition of mind, excellent in itself, and vastly different from what it was before; a frame of soul changed from sinful to holy, from carnal to spiritual; a heart in which the law of God is written, Jeremiah 31:33 ; a sanctified spirit, in which the almighty grace of God is victorious, and turns it from the world to God, and from all sin to all holiness; a state of mind which is the supernatural gift of God, and not wrought in any man by his own power. And I will take away the stony heart — The hard, senseless, unfeeling, inflexible heart; the heart unapt and averse to receive any divine impressions, and to return any devout affections. Out of your flesh — That is, out of you. And I will give you a heart of flesh — A soft and tender heart, that has spiritual senses exercised, and is conscious to itself of spiritual pains and pleasures; a heart of quite another temper, hearkening to God’s law, trembling at his threats, moulded into a compliance with his whole will; disposed to do, to be, or to suffer what God wills; receiving the divine impress as soft wax receives the impress of the seal. I will put my Spirit within you — My enlightening, regenerating, and sanctifying Spirit; that Holy Spirit which is given to and dwells in all true believers; and cause you — Sweetly and powerfully, yet without compulsion; to walk in my statutes — In all my ordinances and commandments, and that from judgment, choice, and affection. For our spirits, when renewed by God’s Spirit to a disposition conformed to his holiness, readily comply with his will in all things, concur with his designs, and become workers together with him. And ye shall keep my judgments, and do them — Ye shall be willing and able to perform all acceptable obedience, and to live a life of universal holiness and righteousness. Ezekiel 36:27 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 . Ezekiel 36:28 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. Ezekiel 36:28-30 . And ye shall dwell in the land — Spiritual blessings, promised in the last three verses, are now followed with temporal blessings. Thus does earth often follow heaven, and godliness hath the promise of the life that now is, as well as of that which is to come. When the Israelites are thus prepared for mercy, then shall they return to their possessions, and be settled again in them. And there God will acknowledge them for his people, and will protect and bless them as such, bestowing liberally upon them all good things. I will also save you — Will continue to save you; from all your uncleannesses — I will take away the guilt of them, deliver you from the power and pollution of them, and preserve you from the punishments due to them. Salvation from all uncleanness includes justification, entire sanctification, and meetness for glory. And I will call for the corn, &c. — All necessaries are here comprised in one. And lay no famine upon you — This was one of the judgments which they had laboured under; and it had been as much as any other a reproach to them, that they should be starved in a land so famed for fruitfulness. But it is here promised, that now this calamity should afflict them no more, nor should they any more bear the reproach of it, but should have the credit of possessing abundance; the fruit of the tree, and the increase of the field, being multiplied to them. Ezekiel 36:29 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. Ezekiel 36:30 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 heathen. Ezekiel 36:31 Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations. Ezekiel 36:31-32 . Then shall ye remember your own evil ways — Reflect seriously upon your former sins. And shall loathe yourselves in your own sight — With holy shame and confusion of face, seeing how loathsome you have made yourselves in the sight of God; for your iniquities and for your abominations — Being convinced that they were without all excuse. Here we see what is the most powerful inducement to an evangelical repentance, namely, a just sense of the mercy and grace of God toward us. The more we see of his readiness to receive us into favour upon our repentance, the more reason we shall see we have to be ashamed of ourselves that we should ever sin against so much love. That heart is hard indeed that will not be thus melted: see notes on Ezekiel 6:9 ; Ezekiel 16:61 . Not for your sakes do I this, be it known to you — Here is repeated what is said Ezekiel 36:22 , on purpose to check all vain presumption in the Jews, and confidence of their own merit; a fault they have been very prone to in every age. Ezekiel 36:32 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. Ezekiel 36:33 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. Ezekiel 36:34 And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. Ezekiel 36:35 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. Ezekiel 36:36 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 . Ezekiel 36:37 Thus saith the Lord GOD; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock. Ezekiel 36:37-38 . I will yet be inquired of by the house of Israel — The house of Israel must, 1st, Pray for these blessings; for by prayer God is sought unto and inquired after. What is the matter of God’s promises, must be the matter of our prayers. By asking for the mercy promised, we give glory to the donor, express our value of the gift, our own dependance upon God, and put honour upon prayer, upon which he has put honour. Christ himself must ask, and then God will give him the heathen for his inheritance; must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. 2d, They must consult the oracles of God, for thus also God is sought unto and inquired after: the mercy must not be an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it, with an eye of faith fixed upon it, which must be both the guide and the ground of our expectations. In both these ways we find Daniel inquiring of God, in the name of the house of Israel: then when God was about to do these great things for them, he consulted the oracles of God, for he understood by books, namely, the book of the Prophet Jeremiah, both what was to be expected, and when; and then he set his face to seek God by prayer, Daniel 9:2-3 . As the holy flock, &c. — Flocks designed for holy uses, as sacrifices, and therefore further described by the place where they were presented, namely, Jerusalem; in her solemn feasts — The three great annual feasts. These flocks were for quality the best of all, and for numbers very great on these solemn occasions: see 2 Chronicles 35:7 ; and 1 Kings 8:63 . Thus shall men multiply, and fill the cities of replanted Judah. And the increase of the numbers of a people is then honourable, when they are all dedicated to God as a holy flock, to be presented to him as living sacrifices. Crowds are a lovely sight in God’s temple. Ezekiel 36:38 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ezekiel 36:1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD: JEHOVAH’S LAND Ezekiel 35:1-15 ; Ezekiel 36:1-38 THE teaching of this important passage turns on certain ideas regarding the land of Canaan which enter very deeply into the religion of Israel. These ideas are no doubt familiar in a general way to all thoughtful readers of the Old Testament; but their full import is scarcely realised until we understand that they are not peculiar to the Bible, but form part of the stock of religious conceptions common to Israel and its heathen neighbours. In the more advanced Semitic religions of antiquity each nation had its own god as well as its own land, and the bond between the god and the land was supposed to be quite as strong as that between the god and the nation. The god, the land, and the people formed a triad of religious relationship, and so closely were these three elements associated that the expulsion of a people from its land was held to dissolve the bond between it and the god. Thus while in practice the land of a god was coextensive with the territory inhabited by his worshippers, yet in theory the relation of the god to his land is independent of his relation to the inhabitants; it was his land whether the people in it were his worshippers or not. The peculiar confusion of ideas that arose when the people of one god came to reside permanently in the territory of another is well illustrated by the case of the heathen colony which the king of Assyria planted in Samaria after the exile of the ten tribes. These settlers brought their own gods with them; but when some of them were slain by lions, they perceived that they were making a mistake in ignoring the rights of the god of the land. They sent accordingly for a priest to instruct them in the religion of the god of the land; and the result was that they "feared Jehovah and served their own." { 2 Kings 17:24-41 } It was expected no doubt that in course of time the foreign deities would be acclimatised. In the Old Testament we find many traces of the influence of this conception on the Hebrew religion. Canaan was the land of Jehovah { Hosea 9:3 } apart altogether from its possession by Israel, the people of Jehovah. It was Jehovah’s land before Israel entered it, the inheritance which He had selected for His people out of all the countries of the world, the Land of Promise, given to the patriarchs while as yet they were but strangers and sojourners in it. Although the Israelites took possession of it as a nation of conquerors, they did so in the consciousness that they were expelling from Jehovah’s dwelling-place a population which had polluted it by their abominations. From that time onwards the tenure of the soil of Palestine was regarded as an essential factor of the national religion. The idea that Jehovah could not be rightly worshipped outside of Hebrew territory was firmly rooted in the minds of the people, and was accepted by the prophets as a principle involved in the special relations that Jehovah maintained with the people of Israel. { Joshua 11:19 ; Hosea 9:3-5 } Hence no threat could be more terrible in the ears of the Israelites than that of expatriation from their native soil; for it meant nothing less than the dissolution of the tie that subsisted between them and their God. When that threat was actually fulfilled there was no reproach harder to bear than the taunt which Ezekiel here puts into the mouth of the heathen: "These are Jehovah’s people-and yet they are gone forth out of His land". { Ezekiel 36:20 } They felt all that was implied in that utterance of malicious satisfaction over the collapse of a religion and the downfall of a deity. There is another way in which the thought of Canaan as Jehovah’s land enters into the religious conceptions of the Old Testament, and very markedly into those of Ezekiel. As the God of the land Jehovah is the source of its productiveness and the author of all the natural blessings enjoyed by its inhabitants. It is He who gives the rain in its season or else withholds it in token of His displeasure; it is He who multiplies or diminishes the flocks and herds which feed on its pastures, as well as the human population sustained by its produce. This view of things was a primary factor in the religious education of an agricultural people, as the ancient Hebrews mainly were. They felt their dependence on God most directly in the influences of their uncertain climate on the fertility of their land with its great possibilities of abundant provision for man and beast, and on the other hand its extreme risk of famine and all the hardships that follow in its train. In the changeful aspects of nature they thus read instinctively the disposition of Jehovah towards themselves. Fruitful seasons and golden harvests, diffusing comfort and affluence through the community, were regarded as proofs that all was well between them and their God; while times of barrenness and scarcity brought home to them the conviction that Jehovah was alienated. From the allusions in the prophets to droughts and famines, to blastings and mildew, to the scourge of locusts, we seem to gather that, on the whole, the later history of Israel had been marked by agricultural distress. The impression is confirmed by a hint of Ezekiel’s in the passage now before us. The land of Canaan had apparently acquired an unenviable reputation for barrenness. The reproach of the heathen lay upon it as a land that "devoured men and bereaved its population." { Ezekiel 36:13 } The reference may be partly (as Smend thinks) to the ravages of war, to which Palestine was peculiarly exposed on account of its important strategic situation. But the "reproach of famine" { Ezekiel 36:30 ; Cf. Ezekiel 34:29 } was certainly one point in its ill fame among the surrounding nations, and it is quite sufficient to explain the strong language in which they expressed their contempt. Now this state of things was plainly inconsistent with the amicable relations between the nation and its God. It was evidence that the land lay under the blight of Jehovah’s displeasure, and the ground of that displeasure lay in the sin of the people. Where the land counted for so much as an index to the mind of God, it was a postulate of faith that in the ideal future when God and Israel were perfectly reconciled the physical condition of Canaan should be worthy of Him whose land it was. And we have already seen that amongst the glories of the Messianic age the preternatural fertility of the Holy Land holds a prominent place. This conception of Canaan as the Land of Jehovah undoubtedly has its natural affinities with religious notions of a somewhat primitive kind. It belongs to the stage of thought at which the power of a god is habitually regarded as subject to local limitations, and in which accordingly a particular territory is assigned to every deity as the sphere of his influence. It is probable that the great mass of the Hebrew people had never risen above this idea, but continued to think of their country as Jehovah’s land in precisely the same way as Assyria was Asshur’s land and Moab the land of Chemosh. The monotheism of the Old Testament revelation breaks through this system of ideas, and interprets Jehovah’s relation to the land in an entirely different sense. It is not as the exclusive sphere of His influence that Canaan is peculiarly associated with Jehovah’s presence, but mainly because it is the scene of His historical manifestation of Himself, and the stage on which events were transacted which revealed His Godhead to all the world. No prophet has a clearer perception of the universal sweep of the divine government than Ezekiel, and yet no prophet insists more strongly than he on the possession of the land of Canaan as an indispensable symbol of communion between God and His people. He has met with God in the "unclean land" of his exile, and he knows that the moral government of the universe is not suspended by the departure of Jehovah from His earthly sanctuary. Nevertheless he cannot think of this separation as other than temporary. The final reconciliation must take place on the soil of Palestine. The kingdom of God can only be established by the return both of Israel and Jehovah to their own land; and their joint possession of that land is the seal of the everlasting covenant of peace that subsists between them. We must now proceed to study the way in which these conceptions influenced the Messianic expectations of Ezekiel at this period of his life. The passage we are to consider consists of three sections. The thirty-fifth chapter is a prophecy of judgment on Edom. The first fifteen verses of chapter 36 ( Ezekiel 36:1-15 ) contain a promise of the restoration of the land of Israel to its rightful owner. And the remainder of that chapter presents a comprehensive view of the divine necessity for the restoration and the power by which the redemption of the people is to be accomplished. I. At the time when these prophecies were written the land of Israel was in the possession of the Edomites. By what means they had succeeded in effecting a lodgment in the country we do not know. It is not unlikely that Nebuchadnezzar may have granted them this extension of their territory as a reward for their services to his army during the last siege of Jerusalem. At all events their presence there was an accomplished fact, and it appeals to the mind of the prophet in two aspects. In the first place it was an outrage on the majesty of Jehovah which filled the cup of Edom’s iniquity to the brim. In the second place it was an obstacle to the restoration of Israel which had to be removed by the direct intervention of the Almighty. These are the two themes which occupy the thoughts of Ezekiel, the one in chapter 35 and the other in chapter 36. Hitherto he had spoken of the return to the land of Canaan as a matter of course, as a thing necessary and self-evident and not needing to be discussed in detail. But as the time draws near he is led to think more clearly of the historical circumstances of the return, and especially of the hindrances arising from the actual situation of affairs. But besides this one cannot fail to be struck by the effective contrast which the two pictures-one of the mountain land of Israel, and the other of the mountain land of Seir-present to the imagination. It is like a prophetic amplification of the blessing and curse which Isaac pronounced on the progenitors of these two nations. Of the one it is said:- "God give thee of the dew of heaven, and of the fatness of the earth, And abundance of corn and wine." { Genesis 27:28 } And of the other:- "Surely far from the fatness of the earth shall thy dwelling be, And far from the dew of heaven from above." { Genesis 27:39 } In that forecast of the destiny of the two brothers the actual characteristics of their respective countries are tersely and accurately expressed. But now, when the history of both nations is about to be brought to an issue, the contrast is emphasised and perpetuated. The blessing of Jacob is confirmed and expanded into a promise of unimagined felicity, and the equivocal blessing on Esau is changed into an unqualified and permanent curse. Thus, when the mountains of Israel break forth into singing, and are clothed with all the luxuriance of vegetation in which the Oriental imagination revels, and cultivated by a happy and contented people, those of Seir are doomed to perpetual sterility and become a horror and desolation to all that pass by. Confining ourselves, however, to the thirty-fifth chapter, what we have first to notice is the sins by which the Edomites had incurred this judgment. These may be summed up under three heads: first, their unrelenting hatred of Israel, which in the day of Judah’s calamity had broken out in savage acts of revenge ( Ezekiel 35:5 ); second, their rejoicing over the misfortunes of Israel and the desolation of its land ( Ezekiel 35:15 ); and third, their eagerness to seize the land as soon as it was vacant ( Ezekiel 35:10 ). The first and second of these have been already spoken of under the prophecies on foreign nations; it is only the last that is of special interest in the present connection. Of course the motive that prompted Edom was natural, and it may be difficult to say how far real moral guilt was involved in it. The annexation of vacant territory, as the land of Israel practically was at this time, would be regarded according to modern ideas as not only justifiable but praiseworthy. Edom had the excuse of seeking to better its condition by the possession of a more fertile country than its own, and perhaps also the still stronger plea of pressure by the Arabs from behind. But in the consciousness of an ancient people there was always another thought present; and it is here if anywhere that the sin of Edom lies. The invasion of Israel did not cease to be an act of aggression because there were no human defenders to bar the way. It was still Jehovah’s land, although it was unoccupied; and to intrude upon it was a conscious defiance of His power. The arguments by which the Edomites justified their seizure of it were none of those which a modern state might use in similar circumstances, but were based on the religious ideas which were common to all the world in those days. They were aware that by the unwritten law which then prevailed the step they meditated was sacrilege; and the spirit that animated them was arrogant exultation over what was esteemed the humiliation of Israel’s national deity: "The two nations and the two countries shall be mine, and I will possess them, although Jehovah was there" ( Ezekiel 35:10 : cf. Ezekiel 35:12-13 ). That is to say, the defeat and captivity of Israel had proved the impotence of Jehovah to guard His land; His power is broken, and the two countries called by His name lie open to the invasion of any people that dares to trample religious scruples underfoot. This was the way in which the action of Edom would be interpreted by universal consent; and the prophet is only reflecting the general sense of the age when he charges them with this impiety. Now it is true that the Edomites could not be expected to understand all that was involved in a defiance of the God of Israel. To them He was only one among many national gods, and their religion did not teach them to reverence the gods of a foreign state. But though they were not fully conscious of the degree of guilt they incurred, they nevertheless sinned against the light they had; and the consequences of transgression are never measured by the sinner’s own estimate of his culpability. There was enough in the history of Israel to have impressed the neighbouring peoples with a sense of the superiority of its religion and the difference in character between Jehovah and all other gods. If the Edomites had utterly failed to learn that lesson, they were themselves partly to blame; and the spiritual insensibility and dulness of conscience which everywhere suppressed the knowledge of Jehovah’s name is the very thing which in the view of Ezekiel needs to be removed by signal and exemplary acts of judgment. It is not necessary to enter minutely into the details of the judgment threatened against Edom. We may simply note that it corresponds point for point with the demeanour exhibited by the Edomites in the time of Israel’s final retribution. The "perpetual hatred" is rewarded by perpetual desolation ( Ezekiel 35:9 ); their seizure of Jehovah’s land is punished by their annihilation in the land that was their own ( Ezekiel 35:6-8 ); and their malicious satisfaction over the depopulation of Palestine recoils on their own heads when their mountain land is made desolate "to the rejoicing of the whole earth" ( Ezekiel 35:14-15 ). And the lesson that will be taught to the world by the contrast between the renewed Israel and the barren mountain of Seir will be the power and holiness of the one true God: "they shall know that I am Jehovah." II. The prophet’s mind is still occupied with the sin of Edom as he turns in the thirty-sixth chapter to depict the future of the land of Israel. The opening verses of the chapter ( Ezekiel 36:1-7 ) betray an intensity of patriotic feeling not often expressed by Ezekiel. The utterance of the single idea which he wishes to express seems to be impeded by the multitude of reflections that throng upon him as he apostrophises "the mountains and the hills, the watercourses and the valleys, the desolate ruins and deserted cities" of his native country ( Ezekiel 36:4 ). The land is conceived as conscious of the shame and reproach that rest upon it; and all the elements that might be supposed to make up the consciousness of the land-its naked desolation. the tread of alien feet, the ravages of war, and the derisive talk of the surrounding heathen (Edom being specially in view)-present themselves to the mind of the prophet before he can utter the message with which he is charged: "Thus saith the Lord Jehovah; Behold, I speak in My jealousy and My anger, because ye have borne the shame of the heathen: therefore I lift up My hand, Surely the nations that are round about you-even they shall bear their shame" ( Ezekiel 36:6-7 ). The jealousy of Jehovah is here His holy resentment against indignities done to Himself, and this attribute of the divine nature is now enlisted on the side of Israel because of the despite which the heathen had heaped on His land. But it is noteworthy that it is through the land and not the people that this feeling is first called into operation. Israel is still sinful and alienated from God; but the honour of Jehovah is bound up with the land not less than with the nation, and it is in reference to it that the necessity of vindicating His holy name first becomes apparent. There is what we might almost venture to call a divine patriotism, which is stirred into activity by the desolate condition of the land where the worship of the true God should be celebrated. On this feature of Jehovah’s character Ezekiel builds the assurance of his people’s redemption. The idea expressed by the verses is simply the certainty that Canaan shall be recovered from the heathen dominion for the purposes of the kingdom of God. The following verses ( Ezekiel 36:8-15 ) speak of the positive aspects of the approaching deliverance. Continuing his apostrophe to the mountains of Israel, the prophet describes the transformation which is to pass over them in view of the return of the exiled nation, which is now on the eve of accomplishment ( Ezekiel 36:8 ). It might almost seem as if the return of the inhabitants were here treated as a mere incident of the rehabilitation of the land. That of course is only an appearance caused by the peculiar standpoint assumed throughout these chapters. Ezekiel was not one who could look on complacently "Where wealth accumulates and men decay"; nor was he indifferent to the social welfare of his people. On the contrary we have seen from chapter 34 that he regards that as a supreme interest in the future kingdom of God. And even in this passage he does not make the interests of humanity subservient to those of nature. His leading idea is a reunion of land and people under happier auspices than had obtained of old. Formerly the land, in mysterious sympathy with the mind of Jehovah, had seemed to be animated by a hostile disposition towards its inhabitants. The reluctant and niggardly subsistence that had been wrung from the soil justified the evil report which the spies had brought up of it at the first as a "land that eateth up the inhabitants thereof." { Numbers 13:32 } Its inhospitable character was known among the heathen, so that it bore the reproach of being a land that "devoured men and bereaved its nation." But in the glorious future all this will be changed in harmony with Jehovah’s altered relations with His people. In the language of a later prophet, { Isaiah 42:4 } the land shall be "married" to Jehovah, and endowed with exuberant fertility. Yielding its fruits freely and generously, it will wipe off the reproach of the heathen; its cities shall be inhabited, its ruins rebuilt, and man and beast multiplied on its surface, so that its last state shall be better than its first ( Ezekiel 36:11 ). And those who till it and enjoy the benefits of its wonderful transformation shall be none other than the house of Israel, for whose sins it had borne the reproach of barrenness in the past ( Ezekiel 36:12-15 ). III. The next passage ( Ezekiel 36:16-38 ) deals more with the renewal of the nation than with that of the land; and thus forms a link of connection between the main theme of this chapter and that of chapter 37. It contains the clearest and most comprehensive statement of the process of redemption to be found in the whole book, exhibiting as it does in logical order all the elements which enter into the divine scheme of salvation. The fact that it is inserted just at this point affords a fresh illustration of the importance attached by the prophet to the religious associations which gathered round the Holy Land. The land indeed is still the pivot on which his thoughts turn; he starts from it in his short review of God’s past judgments on His people, and finally returns to it in summing up the world-wide effects of His gracious dealings with them in the immediate future. Although the connection of ideas is singularly clear, the passage throws so much light on the deepest theological conceptions of Ezekiel that it will be well to recapitulate the principal steps of the argument. We need not linger on the cause of the rejection of Israel, for here the prophet only repeats the main lesson which we have found so often enforced in the first part of his book. Israel went into exile because its manner of life as a nation had been abhorrent to Jehovah, and it had defiled the land which was Jehovah’s house. As in chapter 22 and elsewhere, bloodshed and idols are the chief emblems of the people’s sinful condition; these constitute a real physical defilement of the land, which must be punished by the eviction of its inhabitants: "So I poured out My wrath upon them [on account of the blood which they had shed upon the land, and the idols wherewith they had polluted it]: and I scattered them among the nations, and they were dispersed through the countries." Thus the Exile was necessary for the vindication of Jehovah’s holiness as reflected in the sanctity of His land. But the effect of the dispersion on other nations was such as to compromise the honour of Israel’s God in another direction. Knowing Jehovah only as a tribal god, the heathen naturally concluded that He had been too feeble to protect His land from invasion and His people from captivity. They could not penetrate to the moral reasons which rendered the chastisement inevitable; they only saw that these were Jehovah’s people, and yet they were gone forth out of His land ( Ezekiel 36:20 ), and drew the natural inference. The impression thus produced by the presence of Israelites amongst the heathen was derogatory to the majesty of Jehovah, and obscured the knowledge of the true principles of His government which was destined to extend to all the earth. This is all that seems to be meant by the expression "profaned My holy name." It is not implied that the exiles scandalised the heathen by their vicious lives, and so brought disgrace on "that glorious name by which they were called," { Jam 2:7 } although that idea is implied in Ezekiel 12:16 . The profanation spoken of here was caused directly not by the sin but by the calamities of Israel. Yet it was their sins which brought down judgment upon them, and so indirectly gave occasion to the enemies of the Lord to blaspheme. There were probably already some of Ezekiel’s compatriots who realised the bitterness of the thought that their fate was the means of bringing discredit on their God. Their experience would be similar to that of the lonely exile who composed the forty-second psalm:- "As with a sword in my bones, mine enemies reproach me; While they say daily unto me, Where is thy God?". { Psalm 42:10 } Now in this fact the prophet recognises an absolute ground of confidence in Israel’s restoration. Jehovah cannot endure that His name should thus be held up to derision before the eyes of mankind. To allow this would be to frustrate the end of His government of the world, which is to manifest His Godhead in such a way that all men shall be brought to acknowledge it. Although He is known as yet only as the national God of a particular people, He must be disclosed to the world as all that the inspired teachers of Israel know Him to be-the one Being worthy of the homage of the human heart. There must be some way by which His name can be sanctified before the heathen, some means of reconciling the partial revelation of His holiness in Israel’s dispersion with the complete manifestation of His power to the world at large. And this reconciliation can only be effected through the redemption of Israel. God cannot disown His ancient people, for that would be to stultify the whole past revelation of His character and leave the name by which He had made Himself known to contempt. That is divinely impossible; and therefore Jehovah must carry through His purpose by sanctifying Himself in the salvation of Israel. The outward token of salvation will be their restoration to their own land ( Ezekiel 36:24 ); but the inward reality of it will be a change in the national character which will make their dwelling in the land consistent with the revelation of Jehovah’s holiness already given by their banishment from it. At this point accordingly ( Ezekiel 36:25 ) Ezekiel passes to speak of the spiritual process of regeneration by which Israel is to be transformed into a true people of God. This is a necessary part of the sanctification of the divine name before the world. The new life of the people will reveal the character of the God whom they serve, and the change will explain the calamities that had befallen them in the past. The world will thus see "that the house of Israel went into captivity for their iniquity," { Ezekiel 39:23 } and will understand the holiness which the true God requires in His worshippers. But for the present the prophet’s thoughts are concentrated on the operations of the divine grace by which the renewal is effected. His analysis of the process of conversion is profoundly instructive, and anticipates to a remarkable degree the teaching of the Old Testament. We shall content ourselves at present with merely enumerating the different parts of the process. The first step is the removal of the impurities contracted by past transgressions. This is represented under the figure of sprinkling with clean water, suggested by the ablutions or lustrations which are so common a feature of the Levitical ritual ( Ezekiel 36:25 ). The truth symbolised is the forgiveness of sins, the act of grace which takes away the effect of moral uncleanness as a barrier to fellowship with God. The second point is what is properly called regeneration, the giving of a new heart and spirit ( Ezekiel 36:26 ). The stony heart of the old nation, whose obduracy had dismayed so many prophets, making them feel that they had spent their labour for nought and in vain, shall be taken away, and instead of it they shall receive a heart of flesh, sensitive to spiritual influences and responsive to the divine will. And to this is added in the third place the promise of the Spirit of God to be in them as the ruling principle of a new life of obedience to the law of God ( Ezekiel 36:27 ). The law, both moral and ceremonial, is the expression of Jehovah’s holy nature, and both the will and the power to keep it perfectly must proceed from the indwelling of His Holy Spirit in the people, It is thus Jehovah Himself who "saves" the people "out of all their uncleanness" ( Ezekiel 36:29 ), caused by the depravity and infirmity of their natural hearts. When these conditions are realised the harmony between Jehovah and Israel will be completely restored: He will be their God, and they shall be His people. They shall dwell forever in the land promised to their fathers; and the blessing of God resting on land and people will multiply the fruit of the tree and the produce of the field, so that they receive no more the reproach of famine among the nations ( Ezekiel 36:28-30 ). Having thus described the process of salvation as from first to last the work of Jehovah, the prophet proceeds to consider the impression which it will produce first on Israel and then on the surrounding nations ( Ezekiel 36:31-36 ). On Israel the effect of the goodness of God will be to lead them to repentance. Remembering what their past history has been. and contrasting it with the blessedness they now enjoy, they shall be filled with shame and self-contempt, loathing themselves for their iniquities and their abominations. It is not meant that all feelings of joy and gratitude will be swallowed up in the consciousness of unworthiness; but this is the feeling that will be called forth by the memory of their past transgressions. Their horror of sin will be such that they cannot think of what they have been without the deepest compunction and self-abasement. And this sense of the exceeding sinfulness of sin, reacting on their consciousness of themselves, will be the best moral guarantee against their relapse into the uncleanness from which they have been delivered. To the heathen, on the other hand, the state of Israel will be a convincing demonstration of the power and godhead of Jehovah.. Men will say, "Yonder land, which was desolate, has become like the garden of Eden; and the cities that were ruined and waste and destroyed are fenced and inhabited" ( Ezekiel 36:35 ). They will know that it is Jehovah’s doing, and it will be marvellous in their eyes. The last two verses seem to be an appendix. They deal with a special feature of the restoration, about which the minds of the exiles may have been exercised in thinking of the possibility of their deliverance. Where was the population of the new Israel to come from? The population of Judah must have been terribly reduced by the disastrous wars that had desolated the country since the time of Hezekiah. How was it possible, with a few thousands in exile, and a miserable remnant left in the land, to build up a strong and prosperous nation? This thought of theirs is met by the announcement of a great increase of the inhabitants of the land. Jehovah is ready to meet the questionings of human anxiety on this point: He will "let Himself be inquired of" for this. The remembrance of the sacrificial flocks that used to throng the streets leading to the Temple at the time of the great festivals supplies Ezekiel with an image of the teeming population that shall be in all the cities of Canaan when this prophecy is fulfilled. Such is in outline the scheme of redemption which Ezekiel presents to the minds of his readers. We shall reserve a fuller consideration of its more important doctrines for a separate chapter. One general application of its teaching, however, may be pointed out before leaving the subject. We see that for Ezekiel the mysteries and perplexities of the divine government find their solution in the idea of redemption. He is aware of the false impression necessarily produced on the heathen mind by God’s dealings with His people, as long as the process is incomplete. On account of Israel’s sin the revelation of God in providence is gradual and fragmentary, and seems even for a time to defeat its own end. The omnipotence of God was obscured by the very act of vindicating His holiness; and what was in itself a great step towards the complete revelation of His character came on the world in the first instance as an evidence of His impotence. But the prophet, looking beyond this to the final effect of God’s work upon the world, sees that Jehovah can be truly known only in the manifestation of His redeeming grace. All the enigmas and contradictions that arise from imperfect comprehension of His purpose find their answer in this truth, that God will yet redeem Israel from its iniquities. God is His own interpreter, and when His work of salvation is finished the result will be a conclusive demonstration of that lofty conception of God to which the prophet had attained. Now this argument of Ezekiel’s illustrates a principle of wide application. Many objections that are advanced against the theistic view of t