Ezekiel 39:25

such mighty hosts, would be more than sufficient to satisfy their utmost rapacity, Eze 39:17-20 . The remaining verses contain a prediction of the great blessedness of the people of God in Gospel times, and of the stability of the kingdom of Christ, Eze 39:21-29 . It will be proper to remark that the great northern expedition against the natural Israel, described in this and the preceding chapter, is, from its striking resemblance in the main particulars, put by the writer of the Apocalypse, ( Eze 20:7-10 ), for a much more formidable armament of a multitude of nations in the four quarters of the earth against the pure Christian Church, the Mystical Israel; an event still extremely remote, and which it is thought shall immediately precede the destruction of the world by fire, and the general judgment. Verse 2 And leave but the sixth part of thee - The margin has, strike thee with six plagues; or, draw thee back with a hook of six teeth. Verse 3 I will smite thy bow out of thy left hand - The Persians whom Antiochus had in his army, Eze 38:5 , were famous as archers, and they may be intended here. The bow is held by the left hand; the arrow is pulled and discharged by the right. Verse 6 I will send a fire on Magog - On Syria. I will destroy the Syrian troops. And among them that dwell carelessly in the isles - The auxiliary troops that came to Antiochus from the borders of the Euxine Sea. - Martin. Verse 7 In the midst of my people Israel - This defeat of Gog is to be in Israel: and it was there according to this prophecy, that the immense army of Antiochus was so completely defeated. Ands I will not let them pollute my holy name any more - See on 1 Maccabees 1:11, etc., how Antiochus had profaned the temple, insulted Jehovah and his worship, etc. God permitted that as a scourge to his disobedient people; but now the scourger shall be scourged, and he shall pollute the sanctuary no more. Verse 9 And shall set on fire - the weapons - The Israelites shall make bonfires and fuel of the weapons, tents, etc., which the defeated Syrians shall leave behind them, as expressive of the joy which they shall feel for the destruction of their enemies; and to keep up, in their culinary consumption, the memory of this great event. They shall burn them with fire seven years - These may be figurative expressions, after the manner of the Asiatics, whose language abounds with such descriptions. They occur every where in the prophets. As to the number seven it is only a certain for an indeterminate number. But as the slaughter was great, and the bows, arrows, quivers, shields, bucklers, handstaves, and spears were in vast multitudes, it must have taken a long time to gather them up in the different parts of the fields of battle, and the roads in which the Syrians had retreated, throwing away their arms as they proceeded; so there might have been a long time employed in collecting and burning them. And as all seem to have been doomed to the fire, there might have been some found at different intervals and burned, during the seven years here mentioned. Mariana, in his History of Spain, lib. xi., c. 24, says, that after the Spaniards had given that signal overthrow to the Saracens, a.d. 1212 they found such a vast quantity of lances, javelins, and such like, that they served them for four years for fuel. And probably these instruments obtained by the Israelites were used in general for culinary firewood, and might literally have served them for seven years; so that during that time they should take no wood out of the fields, nor out of the forests for the purpose of fuel, Eze 39:10 . Verse 11 The valley of the passengers on the east of the sea - That is, of Gennesareth, according to the Targum. The valley near this lake or sea is called the Valley of the Passengers, because it was a great road by which the merchants and traders from Syria and other eastern countries went into Egypt; see Gen 37:17 , Gen 37:25 . See Calmet here. There shall they bury Gog and all his multitude - Some read, "There shall they bury Gog, that is, all his multitude." Not Gog, or Antiochus himself, for he was not in this battle; but his generals, captains, and soldiers, by whom he was represented. As to Hamon-gog, we know no valley of this name but here. But we may understand the words thus: the place where this great slaughter was, and where the multitudes of the slain were buried, might be better called Hamon-gog, the valley of the multitude of God, than the valley of passengers; for so great was the carnage there, that the way of the passengers shall be stopped by it. See the text. Verse 12 And seven months - It shall require a long time to bury the dead. This is another figurative expression; which, however, may admit of a good deal of literal meaning. Many of the Syrian soldiers had secreted themselves in different places during the pursuit after the battle, where they died of their wounds, of hunger, and of fatigue; so that they were not all found and buried till seven months after the defeat of the Syrian army. This slow process of burying is distinctly related in the three following verses, and extended even to a bone, Eze 39:15 ; which, when it was found by a passenger, the place was marked, that the buriers might see and inter it. Seven months was little time enough for all this work; and in that country putrescency does not easily take place: the scorching winds serving to desiccate the flesh, and preserve it from decomposition. Verse 17 Gather yourselves - to my sacrifice - This is an allusion to a custom common in the east: when a sacrifice is made, the friends and neighbors of the party sacrificing are invited to come and feast on the sacrifice. Verse 18 Ye shall - drink the blood of the princes of the earth - I need not mention the custom of the Scandinavians: they were accustomed to drink the blood of their enemies out of the skulls of the dead. But this is spoken of fowls and beasts here - rams, lambs, and goats. The feast shall be as grateful and as plenteous to the fowls and beasts, as one made of the above animals, the fattest and best of their kind, (because fed in the fertile fields of Bashan), would be to the guests of him who makes a sacrifice. Verse 19 And ye shall eat fat - and drink blood - Who shall eat and drink, etc.? Not the Jews: though Voltaire says they ate human flesh, and are invited here by the prophet to eat the flesh and drink the blood of their enemies; which is a most unprincipled falsehood. It is the fowls and the beasts that God invites, Eze 39:17 : "Speak to every feathered fowl, and to every beast of the field, assemble yourselves - that ye may eat flesh and drink blood;" nor are the persons altered in all these Eze 39:17-20 : so the assertion of Voltaire is either through brutish ignorance or Satanic malice. Verse 25 Now will I bring again the captivity of Jacob - Both they and the heathen shall know that it was for their iniquity that I gave them into the hands of their enemies: and now I will redeem them from those hands in such a way as to prove that I am a merciful God, as well as a just God. Verse 26 After that they have borne their shame - After they shall have borne the punishment due to a line of conduct which is their shame and reproach, viz. idolatry. Verse 27 When I have - gathered them - Antiochus had before captured many of the Jews, and sold them for slaves; see Dan 11:33 . Verse 28 And have left none of then any more there - All that chose had liberty to return; but many remained behind. This promise may therefore refer to a greater restoration, when not a Jew shall be left behind. This, the next verse intimates, will be in the Gospel dispensation. Verse 29 For I have poured out my Spirit - That is, I will pour out my Spirit; see the notes on Eze 36:25-29 (note), where this subject is largely considered. This Spirit is to enlighten, quicken, purify, and cleanse their hearts; so that, being completely changed, they shall become God's people, and be a praise in the earth. Now, they are a proverb of reproach; then, they shall be eminently distinguished. Introduction The prophecy or vision, which begins here, continues to the end of the Book. The Temple of Jerusalem lying in ruins when Ezekiel had this vision, (for its date as the fourteenth year after the destruction of Jerusalem by Nebuchadnezzar), the Jews needed consolation. If they were not promised a restoration of the temple, they would not feel so great an interest in returning home. It is thought by some that no model of Solomon's Temple had remained. To direct them, therefore, in the dimensions, parts, order, and rules of their new temple might be one reason why Ezekiel is so particular in the description of the old; to which the new was conformable in figure and parts, though inferior in magnificence, on account of the poverty of the natio

ve them into the hand of their enemies: so fell they all by the sword. 24 According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them. 25 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; 26 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. 27 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; 28 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. 29 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 . This is the conclusion of the whole matter going before, and has reference not only to the predictions concerning Gog and Magog, but to all the prophecies of this book concerning the captivity of the house of Israel, and then concerning their restoration and return out of their captivity. I. God will let the heathen know the meaning of his people's troubles, and rectify the mistake of those concerning them who took occasion from the troubles of Israel to reproach the God of Israel, as unable to protect them and untrue to his covenant with them. When God, upon their reformation and return to him, turned again their captivity, and brought them back to their own land, and, upon their perseverance in their reformation, wrought such great salvations for them as that from the attempts of Gog upon them, then it would be made to appear, even to the heathen that would but consider and compare things, that there was no ground at all for their reflection, that Israel went into captivity, not because God could not protect them, but because they had by sin forfeited his favour and thrown themselves out of his protection ( v. 23, 24 ): The heathen shall know that the house of Israel went into captivity for their iniquity, that iniquity which they learned from the heathen their neighbours, because they trespassed against God. That was the true reason why God hid his face from them and gave them into the hand of their enemies. It was according to their uncleanness and according to their transgressions. Now the evincing of this will not only silence their reflections on God, but will redound greatly to his honour; when the troubles of God's people are over, and we see the end of them, we shall better understand them than we did at first. And it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Amos iii. 2 . It is the praise of justice to be impartial. 2. That, when God gives up his people for a prey, it is to correct them and reform them, not to gratify their enemies, Isa. x. 7 ; xlii. 24 . Let not them therefore exalt themselves. 3. That no sooner do God's people humble themselves under the rod than he returns in mercy to them. II. God will give his own people to know what great favour he has in store for them notwithstanding the troubles he had brought them into ( v. 25, 26 ): Now will I bring again the captivity of Jacob. 1. Why now? Now God will have mercy upon the whole house of Israel, (1.) Because it is time for him to stand up for his own glory, which suffers in their sufferings: Now will I be jealous for my holy name, that that may no longer be reproached. (2.) Because now they repent of their sins: They have borne their shame, and all their trespasses. When sinners repent, and take shame to themselves, God will be reconciled and put honour upon them. It is particularly pleasing to God that these penitents look a great way back in their penitential reflections, and are ashamed of all their trespasses which they were guilty of when they dwelt safely in their land and none made them afraid. The remembrance of the mercies they enjoyed in their own land, and the divine protection they were under there, shall be improved as an aggravation of the sins they committed in that land; they dwelt safely, and might have continued to dwell so, and none should have given them any disquiet or disturbance if they had continued in the way of their duty. Nay, therefore they trespassed because they dwelt safely. Outward safety is often a cause of inward security, and that is an inlet to all sin, Ps. lxxiii. Now this they are willing to bear the shame of, and acknowledge that God has justly brought them into a land of trouble, where every one makes them afraid, because they had trespassed against him in a land of peace, where none made them afraid. And, when they thus humble themselves under humbling providences, God will bring again their captivity: and, 2. What then? When God has gathered them out of their enemies' hands, and brought them home again, (1.) Then God will have the praise of it: I will be sanctified in them in the sight of many nations, v. 27 . As God was reproached in the reproach they were under during their captivity, so he will be sanctified in their reformation and the making of them a holy people again, and will be glorified in their restoration and the making of them a happy glorious people again. (2.) Then they shall have the benefit of it ( v. 28 ): They shall know that I am the Lord their God. Note, The providences of God concerning his people, that are designed for their good, have the grace of God going along with them to teach them to eye God as the Lord, and their God, in all; and then they do them good. They shall eye him as the Lord and their God, [1.] In their calamities, that it was he who caused them to be led into captivity; and therefore they must not only submit to his will, but endeavour to answer his end in it. [2.] In their comfort, that it is he who has gathered them to their own land, and left none of them among the heathen. Note, By the variety of events that befal us, if we look up to God in all, we may come to acquaint ourselves better with his various attributes and designs. (3.) Then God and they will never part, v. 29 . [1.] God will pour out his Spirit upon them, to prevent their departures from him and returns to folly again, and to keep them close to their duty. And then, [2.] He will never hide his face any more from them, will never suspend his favour as he had done; he will never turn from doing them good, and, in order to that, he will effectually provide that they shall never turn from doing him service. Note, The indwelling of the Spirit is an infallible pledge of the continuance of God's favour. He will hide his face no more from those on whom he has poured out his Spirit. When therefore we pray that God would never cast us away from his presence we must as earnestly pray that, in order to that, he would never take his Holy Spirit away from us, Ps. li. 11 . The waters of the sanctuary which this prophet saw in vision ( ch. xlvii. 1 ) are a proper representation of this prophecy