36:24 bring you into your own land. God assured Israel that He will bring them out of other lands back to the Promised Land (v. 24), the very land from which He scattered them (v. 20). It is the same “land that I gave to your fathers” (v. 28), a land distinct from those of other nations (v. 36), and a land whose cities will be inhabited by those who return (vv. 33, 36, 38). The establishment of the modern state of Israel indicates this has initially begun.
36:25–27 I will cleanse you. Along with the physical reality of a return to the Land, God pledged spiritual renewal: 1) cleansing from sin; 2) a new heart of the New Covenant (cf. Jer. 31:31–34); 3) a new spirit or disposition inclined to worship Him; and 4) His Spirit dwelling in them, enabling them to walk in obedience to His word. This has not happened, because Israel has not trusted Jesus Christ as Messiah and Savior, but it will before the kingdom of Messiah (cf. Zech. 12–14; Rom. 11:25–27; Rev. 11:13).
36:25–31 This section is among the most glorious in all Scripture on the subject of Israel’s restoration to the Lord and national salvation. This salvation is described in v. 25 as a cleansing that will wash away sin. Such washing was symbolized in the Mosaic rites of purification (cf. Num. 19:17–19; Ps. 119:9; Is. 4:4; Zech. 13:1). For the concept of sprinkling in cleansing, see Ps. 51:7, 10; Heb. 9:13; 10:22. This is the washing Paul wrote of in Eph. 5:26 and Titus 3:5. Jesus had this very promise in mind in John 3:5.
What was figuratively described in v. 25 is explained as literal in vv. 26, 27. The gift of the “new heart” signifies the new birth, which is regeneration by the Holy Spirit (cf. 11:18-20). The “heart” stands for the whole nature. The “spirit” indicates the governing power of the mind which directs thought and conduct. A “stony heart” is stubborn and self-willed. A “heart of flesh” is pliable and responsive. The evil inclination is removed and a new nature replaces it. This is New Covenant character as in Jer. 31:31-34.
The Lord will also give His “Spirit” to the faithful Jews (cf. 39:29; Is. 44:3; 59:21; Joel 2:28, 29; Acts 2:16ff.). When Israel becomes the true people of God (v. 28), the judgment promise of Hosea 1:9 is nullified. All nature will experience the blessings of Israel’s salvation (vv. 29, 30). When the Jews have experienced such grace, they will be even more repentant—a sign of true conversion (v. 31).
Ezekiel profoundly proclaims the doctrines of conversion and spiritual life. He includes forgiveness (v. 25), regeneration (v. 26), the indwelling Holy Spirit (v. 27), and the responsive obedience to God’s law (v. 27). These are all clearly presented as he prophesies Israel’s conversion. As a nation, they will truly know their God (v. 38), hate their sin (vv. 31, 32), and glorify their Savior (v. 32).
36:32 Not for your sake. God’s glory and reputation among the nations, not Israel’s, causes this restoration to be promised (cf. Ps. 115:1; Acts 5:41; Rom. 1:5; 3 John 7).
36:35 the garden. Millennial conditions will be similar (not identical) to those in Eden (cf. 47:1–12; Is. 35:1, 2; 55:13; Zech. 8:12).
36:37 inquire of Me to do this. God will sovereignly work this return/renewal, yet give Israelites the human privilege of praying for it to be realized. This prophecy was to stir up the people’s prayers.
36:37, 38 increase their men. There will be an increase in the population during the Millennium. When the male population came to Jerusalem, they brought vast numbers of animals for sacrifice. That was small compared to future kingdom conditions.
Ezekiel 37
37:1 brought me…in the Spirit. 37:1–14 involves another vision. God does not change Ezekiel’s location but gives him a vivid inward sense that he has been taken to a valley “full of bones.” (For other visions, cf. 1:1—3:15; 8:1–11:24; 40:1–48:35.) This passage, part of a series of revelations received during the night before the messenger came with the news of the destruction of Jerusalem, was to ease the gloom of the people. in the midst of the valley. It no doubt represents the world area wherever Israelites were scattered (cf. v. 12).
37:2 very dry. This pictures the dead nation lifeless, scattered, and bleached, just as a dry tree (17:24) pictures a dead nation, to which only God can give life.
37:3 “…can these bones live?” The many dry bones (v. 2) picture the nation Israel (v. 11) as apparently dead in their dispersion, and waiting for national resurrection. The people knew about the doctrine of individual resurrection, otherwise this prophecy would have had no meaning (cf. 1 Kin. 17; 2 Kin. 4; 13:21; Is. 25:8; 26:19; Dan. 12:2; Hos. 13:14).
37:4–6 Prophesy to these bones. Ezekiel is to proclaim God’s pledge to reassemble Israelites from the world and restore the nation of Israel to life (v. 5) and give them His Spirit (v. 14) in true salvation and spiritual life. Clearly, God is promising the resurrection of the nation of Israel and its spiritual regeneration (cf. 36:25–27).
37:7–10 In the vision, Ezekiel did as he was told and the dead bones became a living nation (v. 10).
37:11–13 This is the key to the interpretation of the vision. It is the resurrection and salvation of Israel.
37:14 I will put My Spirit in you. See note on 36:25–27. performed it. God’s reputation is at stake in the restoration and regeneration of Israel into the Land. He must do what He promised so all know that He is Lord.
37:15–23 The vision ended and Ezekiel was given an object lesson which his people observed (vv. 18, 20). This drama of uniting two sticks offered a second illustration that God will not only regather Israelites to their land, but will for the first time since 931 B.C. (the end of Solomon’s reign, 1 Kin. 11:26–40) restore union between Israel and Judah (vv. 19, 21, 22) in the messianic reign (cf. Is. 11:12, 13; Jer. 3:18; Hos. 1:11).
Ezek. 37:20
The Holy District
37:21–23 God made 3 promises that summarized His future plans for Israel: 1) restoration, v. 21; 2) unification, v. 22; and 3) purification, v. 23. These promises bring to fulfillment: 1) the Abrahamic Covenant (cf. Gen. 12); 2) the Davidic Covenant (2 Sam. 7); and 3) the New Covenant (cf. Jer. 31), respectively.
37:22 one king. This leader (cf. vv. 24, 25) is the Messiah-King-Shepherd often promised for David’s dynasty (34:23, 24; Jer. 23:5–8; 30:9; Dan. 2:35, 45; 7:13, 14, 27), who is the one king of Zech. 14:9 (cf. Matt. 25:31, 34, 40).
37:23 cleanse them. This is provided by the provisions of the New Covenant (cf. 36:27; 37:14; Jer. 31:31–34).
37:24, 25 David. This is to be understood as Jesus Christ the Messiah, descendant of David (cf. 2 Sam. 7:8–17; Is. 7:14; 9:6, 7; Mic. 5:2; Matt. 1:1, 23; Luke 1:31–33).
37:25 land that I have given to Jacob. It is natural to see this physical land, so clarified, as the very land God gave to Abraham, Isaac, and Jacob (Gen. 12:7; 26:24; 35:12).
37:26 covenant of peace. Cf. 34:25. This is the New Covenant in full force. Israel has never yet been in a state of perpetual salvation peace; this awaits fulfillment in the future kingdom of the Messiah who is the “Prince of Peace” (Is. 9:6). an everlasting covenant. The everlasting nature of the Abrahamic (cf. Gen. 17:7), Davidic (2 Sam. 23:5), and New (Jer. 50:5) Covenants are joined together in the redeemed who experience the millennial kingdom “forever” (used 4 times in vv. 25–28). The Heb. word for “everlasting” may refer to a long time or eternity. It is also true that these covenants will continue to be fulfilled after the Millennium in the eternal state. My sanctuary. The Spirit of God begins to prepare for the great reality that God will have a sanctuary in the midst of His people and will dwell with them (cf. Zech. 6:12, 13). God promised to dwell with man on earth (47:1–12). This has been God’s desire in all epochs: 1) before Moses (Gen. 17:7, 8); 2) in the Mosaic era (Lev. 26:11–13); 3) in the church era (1 Cor. 3:16; 6:19); 4) in the Millennium (Ezek. 37:26–28); and 5) in eternity future (Rev. 21:3).
37:27 Paul quotes this in 2 Cor. 6:16.
Ezek. 37:28
Millennial Feasts
Levitical Millennial
1. N/A 1. New Year—Ezek. 45:18-20
2. Passover—Lev. 23:5 2. Passover—Ezek. 45:21-24
3. Unleavened Bread—Lev. 23:6-8 3. Unleavened Bread—Ezek. 45:21-24
4. Pentecost—Lev. 23:9-22 4. N/A
5. Trumpets—Lev. 23:23-25 5. N/A
6. Atonement—Lev. 23:26-32 6. N/A
7. Tabernacles—Lev. 23:33-44 7. Tabernacles—Ezek. 45:25
Ezekiel 38
38:1—39:29 These chaps. tell of a coming northern confederacy of nations who will invade the Promised Land.
38:2 against Gog. This name is found in 1 Chr. 5:4. The LXX used “Gog” to render names such as Agag (Num. 24:7) and Og (Deut. 3:1), possibly showing that though it was a proper name, it came to be used as a general title for an enemy of God’s people. “Gog” most likely carries the idea “high” or “supreme one,” based on the comparison in Num. 24:7. It refers to a person, described as a “prince” from the land of Magog, who is the final Antichrist. See note on Rev. 20:8, where Gog and Magog are referred to again. These titles are used there symbolically of the final world uprising against Jerusalem, its people and Messiah King. This attack comes not just from the N but the 4 corners of the world, as a world of sinners at the end of the 1,000 year kingdom come to fight the saints in the “beloved city” of Jerusalem. On that occasion, there is only one weapon used—divine fire. This is the climax to the last battle with Satan and his armies, whose eternal destiny is set. It is followed by the final judgment of all the ungodly before the Lord (Rev. 20:11–15) and the creation of the eternal, sinless state (Rev. 21:1). See notes on chap. 39. Magog. Some see this people as derived from Japheth (Gen. 10:2), later called the Scythians. Others propose a people in SE Anatolia, later known as Asiatic people such as the Mongols and Huns. Others see Magog as an overall term for barbarians, N of Palestine, around the Caspian and Black Seas. the prince of Rosh, Meshech, and Tubal. Should be translated “chief prince of Meshech and Tubal…” because: 1) Rosh (more than 600 times) in the Heb. OT is an adjective, “chief,” often in references to the “chief priest” (2 Kin. 25:18); 2) most ancient versions took it to mean “chief “ or “head”; and 3) in all places other than chaps. 38 and 39 where both Meshech and Tubal are mentioned, Rosh is not listed as a third people (27:13; 32:26; Gen. 10:2; 1 Chr. 1:5). This is also descriptive of the Antichrist, who rises to world dominance in the coming time of tribulation (cf. Dan. 9:24–27; 11:36–45; Rev. 13:1–17; 19:20). Meshech, and Tubal. Two peoples were recognized in ancient Assyrian monuments: one called Mushki (Mushku) and the other Tubali (Tabal). Both were in Asia Minor, the area of Magog, modern-day Turkey. Summing up, a chief prince, who is the enemy of God’s people, will lead a coalition of nations against Jerusalem. The details of this enemy force and its destruction are given by Ezekiel in the rest of chaps. 38, 39.
38:4 I will…lead you out. Just as God used Assyria (Is. 8) and Babylon (21:19) as human invaders for His judgments, He aims to use this army. In this case, He brings the invader to Palestine so that He may visit judgment (v. 8) on the invader itself (38:18–23; 39:1–10). He thus uses the language of hooks in the jaws, as in judging Egypt (29:4). From the aggressors’ perspective, they think that it is their plan only to seize the spoil which draws them to Palestine (vv. 11, 12).
38:5 Persia, Ethiopia, and Libya. The invasion involves a coalition of powers from the E and S of Palestine. Persia is modern Iran, Libya is in N Africa, W of Egypt; and Ethiopia is S of Egypt.
38:6 Gomer. Today the area is Armenia, which also was known as Cappodocia, having a people called Gomer in Assyrian inscriptions. Togarmah. Today’s eastern Turkey (see note on 27:14).
38:7, 8 This is the great time of Israel’s cleansing, salvation, and spiritual life (cf. 39:22, 27, 28; Zech. 12:10—13:9), getting them ready for Messiah’s return and kingdom (Zech. 14).
38:8 In the latter years. In the context of Israel’s restoration (Ezek. 34–39), the invader will make its final bid for the Land. those brought back from the sword. This refers to Israelites who have been returned to their land, after the sword had killed or scattered many of their people. The Heb. word for “brought back” means “to return” or “restore” (Gen. 40:13; 41:13). gathered. This word also frequently refers to God’s final regathering of Israel (37:21; Is. 11:12; 43:5; Jer. 32:37). It has begun historically and will continue until the latter days. In the final millennial kingdom, there will occur the full and spiritual regathering, when all Israel is saved to enter their promised kingdom (cf. Zech. 12–14; Rom. 11:25–27). dwell safely. This term occurs in several contexts devoted to the Israelites’ blessed estate after God has brought them back to their land (28:26; 34:25, 28; 39:26; Jer. 32:37; Zech. 14:11).
38:9 You will ascend. The time of the invasion is best understood as the end of the future tribulation period of 7 years. Israel will have been under a false peace in treaty with the Antichrist (Dan. 9:27; 11:22, 24), before he turns on them in the “abomination of desolation” (Dan. 9:27; Matt. 24:15). The false peace will end in hostility lasting to the completion of the 7 years (Zech. 14:1–3). When this final war occurs (cf. Rev. 16:12–16), Christ will ultimately conquer the beast, the false prophet, and all the ungodly forces (Rev. 19:11–21) in order to establish His millennial kingdom (Rev. 20:1–10).
38:10–13 This describes the peace in Israel during the period of Antichrist’s short-lived treaty with them (Dan. 9:27) in the first half of Daniel’s 70th week. References to “unwalled villages,” refer to that period of 3½ years when Israel is secure under the protection of the world-ruling “prince that shall come,” called Antichrist (cf. Dan. 9:27). After Antichrist turns on Israel, there is an escalation of hostility until the end of the 7 year time when this great force comes to plunder Jerusalem and the Promised Land (v. 12).
38:12 to take plunder…booty. Antichrist takes over the world for his own power and possession. The wealth of his empire is described in Rev. 18.
38:13 Dedan, Tarshish. See note on Jon. 1:3.
38:15 riding on horses. These could be actual horses used in war, if tribulation judgments (seals, trumpets, vials) in Rev. 6–16 have dealt drastic blows to industries producing war vehicles and weaponry. Or, some see horses and weapons here (39:3, 9) being used symbolically to represent meaning which would be easy to grasp in Ezekiel’s day, but which would be fulfilled in the future time with different war forms suitable to that time.
38:16 that the nations may know Me. The phrase, frequent in Ezekiel, is part of the theme to glorify God and show His sovereign power (cf. Introduction: Historical and Theological Themes). God is the victor, who will be “hallowed” by fire (cf. v. 19).
38:17 Are you he…? See notes on 38:2. This refers to the general references to this time and the participants (cf. Joel 3:9–17; Amos 5:11, 12; Zeph. 3:8). Even Daniel (Dan. 2:41–44) referred to this time at least 3 decades prior to Ezek. 38. The nature of the question presupposes that the previous generalities are now being particularized in the person of Gog.
Ezek. 38:17
The Restoration of the Land
The millennial allotments of land to the tribes of Israel.
38:18–23 My fury will show. God’s patience will be exhausted with the repeated attempts to annihilate Israel since the “abomination” by Antichrist (Dan. 9:27; Matt. 24:15), and He will employ a great earthquake in Israel; panic will seize the invading soldiers (v. 21) who will turn and use their weapons against one another (cf. 2 Chr. 20:22, 23). He will further decimate the ranks by pestilence, a deluge of rain, large hailstones, plus fire and brimstone. The descriptions here are identical to that of the last half of the 7 year tribulation in Rev. 6:12–17; 11:19; 16:17–21; 19:11–21.
Ezekiel 39
39:1–10 I am against you. This scene of the army’s ruin adds detail to 38:18–23 such as: 1) the disarming of soldiers (v. 3); 2) their fall in death (vv. 4, 5); 3) the gorging of birds and beasts on the corpses (v. 4); 4) fire sent also on others besides the army (v. 6); and 5) burning of weapons by Israelites (vv. 9, 10).
39:9, 10 burn the weapons. There is enough equipment to provide fuel for 7 years.
39:9
seven years. A vast army (cf. “many,” 38:15) would have much weaponry, requiring 7 years to burn. Since this is likely at the end of the time of tribulation, synonymous with the battle of Armageddon (Rev. 16:16; 19:19–21), the burials would extend into the millennial kingdom.
39:11–16 give Gog a burial place. Israelites moving E from the Mediterranean, with the sea to their backs and the Jezreel Valley before them, bury bodies. Further, people in the whole land help in the interment, which consumes 7 months. The description fits the time after Christ’s Second Advent extending into the millennial era as those who go into His kingdom do the work (cf. Rev. 20:1–10).
39:11, 16 Hamon Gog. Lit. “the multitude of Gog.” In v. 16, a city in the area will be named Hamonah, “multitude” (cf. a similar idea in Joel 3:14).
39:17–20 Speak to…bird and…beast. God’s word summons carrion birds and carnivorous animals to consume the fallen flesh as described in Rev. 19:21.
39:17, 18 My sacrificial meal. Since God describes the feast by the imagery of a sacrificial meal, the warriors who fell (v. 19) are described figuratively in words such as rams and other animals used in sacrifice.
39:21–29 I will set My glory. God vanquishes Israel’s foes to show His glory so that His enemies and Israel will all know that He is the Lord (vv. 6, 22). This is Israel’s salvation spoken of in Zech. 12:10—13:9 and Rom. 11:25–27.
39:29 poured out My Spirit. God’s provision of His Spirit at the Second Advent complements the regathering (cf. 36:27; 37:14; Joel 2:28). The Gog and Magog assault in Rev. 20:7–9 at the end of the Millennium is another assault on Jerusalem patterned after certain images of the invasion here (chaps. 38, 39), but it is a distinct event one thousand years after the millennial kingdom begins. See note on Rev. 20:8, 9.
Ezekiel 40
40:1—48:35 Following this great battle at the end of the time of tribulation, this section provides explicit details concerning Christ’s millennial reign which follows, giving more detail about the 1,000 year kingdom than all other OT prophecies put together. It is the “holy of holies” among millennial forecasts. As has been done with the previous 39 chaps., this concluding portion will also be approached in a literal, historical manner which best serves the interpreter in all Scripture. In many ways these chaps. are the most important in the book since they form the crowning reality, the climax of Ezekiel’s prophecy and Israel’s restoration. The section includes: 1) the new temple (40:1–43:12); 2) the new worship (43:13–46:24); and 3) the new apportionment of the Land (47:1–48:35).
The MacArthur Study Bible, NKJV Page 398
