Neither will I cause men to hear in you the shame of the heathen any more, neither shall you bear the reproach of the people any more, neither shall you cause your nations to fall any more, said the Lord GOD.
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EXPOSITORY (ENGLISH BIBLE)Cause . . . to fall.—In the last four verses there is a delicate play upon words which cannot well be expressed in English. Two verbs are used, each of them twice (“bereave” in Ezekiel 36:14 should be cause to fall, as in margin), one of them meaning to bereave, the other to cause to fall; and these verbs have the same radical letters, but with the first two of them transposed.
In reviewing this whole prophecy (Eze 35:1 to Eze 36:15), it is evident that the time had in view by the prophet was one in which Edom still existed as a nation, and was rejoicing in the fall of Israel. It cannot, therefore, look forward to any literal, but still future, accomplishment, since Edom, as a nation, has long since disappeared; and no future people, occupying the same territory or bearing the same name, could possibly sustain the same historic relations to Israel as are here attributed to Edom. Whatever, therefore, is to be literally understood in the prophecy must have been long ago fulfilled. And this was much. Israel was restored to its land, and there greatly multiplied, so that the country became for ages one of the most fertile and prosperous in Asia. At the same time, the sinfulness of the people, as of old, hindered the fulness of blessing that was within their reach. But a small part of them availed themselves of the opportunity to return to their land; and they who did so suffered themselves so to live that when the crowning blessing of the ages was fulfilled in the coming of the Messiah, the mass of the nation rejected and crucified Him. The blessings promised were fulfilled literally as far as the sinfulness of the people allowed; but inasmuch as these prevented anything like the full realisation of the terms of the prophecy, and as no future realisation of these is possible, on account of the total change of conditions and circumstances, it is plain that under these earthly terms the prophet, like his predecessors, Isaiah and the others, sets forth the glories of the spiritual future, and uses earthly blessings as the types of those better ones which are heavenly.
Ezekiel 36:16-38 constitute a separate prophecy, but one closely connected with that which has gone before. It is here declared that Israel has been scattered among the heathen because they had defiled the land by their sin (Ezekiel 36:16-19); then, that although they had yet further profaned God’s name among the heathen, He yet had pity for that name’s sake (Ezekiel 36:20-23); and, accordingly, that He will gather and restore Israel, cleansing them from their sins, and giving them a heart to keep His commandments (Ezekiel 36:24-32); and in consequence of this change that He will greatly bless them (Ezekiel 36:35-38). The great point of the prophecy is the moral change foretold in Ezekiel 36:25-27; Ezekiel 36:31.
The reproach of the people - "Thy people" (thy rightful possessors) shall have no cause to reproach thee for want of fertility. Were the blessings promised here merely temporal they could not be said to be fulfilled. The land is still subject to pagan masters. The words must point to blessings yet future, spiritual blessings.
In the following chapters to the end of Ezekiel 39 the conflict between the world mid God is described in its most general form, and the absolute triumph of the kingdom of God fully depicted. The honor of God is asserted in the gathering together, and the purification of, His people. As the dispersion of the children of Israel was far wider and more lasting than the sojourn in Chaldaea, so the reunion here predicted is far more extensive and complete. The dispersion yet continues, the reunion will be in those days when Israel shall be gathered into the Church of God.Ezekiel 36:12-14, all which is doubled for more assurance, and each part already explicated. See Ezekiel 36:6.
neither shalt thou bear the reproach of the people any more; or be any more a taunt and a curse, a proverb and a byword of the people; or be their laughing stock, and the object of their derision:
neither shalt thou cause thy nations to fall any more, saith the Lord God; by famine, sword, or pestilence, or any other judgment caused by sin: or, "thou shalt not bereave" (l), as the marginal reading is; and which the Targum and many versions follow: now what is here promised, in this and the preceding verse, had not its full accomplishment upon the Jews' return from the Babylonish captivity; for since that time their men have been devoured, and their tribes have been bereaved of them by famine, sword, and pestilence; and they have heard and bore the shame and reproach of the nations where they have been dispersed, and do to this day; wherefore these prophecies must refer to a future restoration of that people.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.
EXEGETICAL (ORIGINAL LANGUAGES)15. Read peoples for people, as usual.
cause thy nations to fall] Rather: bereave thy nation any more. The same word is read Ezekiel 36:14, but corrected in Heb. marg., and the same correction should be made here (shakal = bereave, kashal = fall). The clause is wanting in LXX.Verse 15. - Neither will I cause men to hear in thee - let thee hear, proclaim against thee (Revised Version); or literally, cause to be heard against thee - the shame of the heathen any more; i.e. the contemptuous speech uttered against thee by the heathen, equivalent to the reproach of the people; or, peoples; i.e. the reproach cast upon thee by the nations (see Ezekiel 16:57; Ezekiel 22:4; and comp. Joshua 5:9; Micah 6:16), rather than, as Curtsy suggests, the reproach cast upon thee by thy rightful possessors for want of fertility. This prophecy clearly looked beyond the return from exile under Zerubbabel and Joshua, Ezra and Neherajah, since under these leaders only a portion of the whole house of Israel reestablished themselves in Canaan, while the land was often afterwards subjected to reproach and oppression under heathen powers. At the same time, the homecoming from Babylon and the prosperity that ensued thereupon were partial fulfillments of the blessings here promised.
Ezekiel 34:23. And I will raise up one shepherd over them, who shall feed them, my servant David; he will feed them, and he will be to them a shepherd. Ezekiel 34:24. And I, Jehovah, will be God to them, and my servant David prince in the midst of them: I, Jehovah, have spoken it. Ezekiel 34:25. And I will make a covenant of peace with them, and destroy the evil beasts out of the land, so that they will dwell safely in the desert and sleep in the forests. Ezekiel 34:26. And I will make them and the places round my hill a blessing, and cause the rain to fall in its season: showers of blessing shall there be. Ezekiel 34:27. The tree of the field will give its fruit, and the land will give its produce, and they will be safe in their land, and will know that I am Jehovah, when I break their yoke-bars in pieces, and deliver them out of the hand of those who made them servants. Ezekiel 34:28. They will be no more a prey to the nations, and the wild beasts will not devour them; but they will dwell safely, and no one will terrify them. Ezekiel 34:29. And I will raise up for them a plantation for a name, so that they will no more be swept away by famine in the land, and shall no longer bear the disgrace of the heathen nations. Ezekiel 34:30. And they shall know that I, Jehovah, their God, am with them, and they are my people, the house of Israel, is the saying of the Lord Jehovah. Ezekiel 34:31. And ye are my sheep, the flock of my pasture; ye are men, I am your God, is the saying of the Lord Jehovah. - God will cause to stand up, raise up, one single shepherd over His flock. הקים, the standing expression for the rising up of a person in history through the interposition of God (cf. Deuteronomy 18:15; 2 Samuel 7:12, and other passages). רעה, not unicus, singularis, a shepherd unique in his kind, but one shepherd, in contrast not only with the many bad shepherds, but with the former division of the people into two kingdoms, each with its own separate king. Compare Ezekiel 37:24 with Jeremiah 28:6, where it is expressly said that the David to be raised up is to feed Israel and Judah, the two peoples that had been divided before. "My servant David:" Jehovah calls him עבדּי, not merely with reference to the obedience rendered (Hvernick), but also with regard to his election (Isaiah 42:1; Hengstenberg). There is no necessity to refute the assertion of Hitzig, David Strauss, and others, that Ezekiel expected the former King David to be raised from the dead. The reference is to the sprout of David (Jeremiah 23:5), already called simply David in Hosea 3:5 and Jeremiah 30:9. In Ezekiel 34:24 the relation of Jehovah to this David is more precisely defined: Jehovah will then be God to His people, and David be prince in the midst of them. The last words point back to 2 Samuel 7:8. Through the government of David, Jehovah will become in truth God of His people Israel; for David will feed the people in perfect unity with Jehovah, - will merely carry out the will of Jehovah, and not place himself in opposition to God, like the bad shepherds, because, as is therewith presupposed, he is connected with God by unity of nature.
In Ezekiel 34:25. the thought is carried out still further, - how God will become God to His people, and prove Himself to be its covenant God through the pastoral fidelity of the future David. God will fully accomplish the covenant mercies promised to Israel. The making of the covenant of peace need not be restricted, in accordance with Hosea 2:20 (18), to a covenant which God would make with the beasts in favour of His people. The thought is a more comprehensive one here, and, according to Leviticus 26:4-6, the passage which Ezekiel had in his mind involves all the salvation which God had included in His promises to His people: viz., (1) the extermination of everything that could injure Israel, of all the wild beasts, so that they would be able to sleep securely in the deserts and the forests (Ezekiel 34:25, compare Leviticus 26:6); (2) the pouring out of an abundant rain, so that the field and land would yield rich produce (Ezekiel 34:26, Ezekiel 34:27; cf. Leviticus 26:4-5). "I make them, the Israelites, and the surroundings of my hill, a blessing." גּבעתי, the hill of Jehovah, is, according to Isaiah 31:4, Mount Zion, the temple-mountains, including the city of Jerusalem. The surroundings of this hill are the land of Israel, that lay around it. But Zion, with the land around, is not mentioned in the place of the inhabitants; and still less are we to understand by the surroundings of the hill the heathen nations, as Hengstenberg does, in opposition both to the context and the usage of the language. The thought is simply that the Lord will make both the people and the land a blessing (Hvernick, Kliefoth). בּרכה, a blessing, is stronger than "blessed" (cf. Genesis 12:2). The blessing is brought by the rain in its season, which fertilizes the earth. This will take place when the Lord breaks the yokes laid upon His people. These words are from Leviticus 26:13, where they refer to the deliverance of Israel from the bondage of Egypt; and they are transferred by Ezekiel to the future redemption of Israel from the bondage of the heathen. For עבדים , compare Exodus 1:14. This thought is carried out still further in Ezekiel 34:28; and then, in Ezekiel 34:29, all that has been said is summed up in the thoughts, "I raise up for them a plantation for a name," etc. מטּע, a plantation, as in Ezekiel 17:7; not a land for planting (Hitzig). לשׁם, for a name, i.e., not for the glory of God (De Wette); but the plantation, which the Lord will cause to grow by pouring down showers of blessing (Ezekiel 34:26), is to bring renown to the Israelites, namely, among the heathen, who will see from this that Israel is a people blessed by its God. This explanation of the words is supplied by the following clause: they shall no more be swept away by famine in the land, and no more bear the disgrace of the heathen, i.e., the disgrace which the heathen heaped upon Israel when in distress (compare Zephaniah 3:19; Jeremiah 13:11; and the primary passage, Deuteronomy 26:29). From this blessing they will learn that Jehovah their God is with them, and Israel is His people. The promise concludes in Ezekiel 34:31 with these words, which set a seal upon the whole: "Ye are my flock, the flock of my pasture (lit., my pasture-flock; צאן , Jeremiah 23:1, the flock fed by God Himself); men are ye, I am your God." That these last words to not serve merely as an explanation of the figurative expression "flock," is a fact of which no proof is needed. The figure of a flock was intelligible to every one. The words "call attention to the depth and greatness of the divine condescension, and meet the objection of men of weak faith, that man, who is taken from the earth האדמה, and returns to it again, is incapable of so intimate a connection with God" (Hengstenberg).
If we take another survey, in conclusion, of the contents of our prophecy, the following are the three features of the salvation promised to the people of Israel: - (1) The Lord will liberate His people from the hand of the bad shepherds, and He Himself will feed it as His flock; (2) He will gather it together from its dispersion, bring it back to the land of Israel and feed it there, will take charge of the sheep in need of help, and destroy the fat and strong sheep by which the weak ones are oppressed; (3) He will raise up the future David for a shepherd, and under his care He will bestow upon His people the promised covenant blessings in richest measure. These saving acts of God for His people, however, are not depicted according to their several details and historical peculiarities, as Kliefoth has correctly observed, nor are they narrated in the chronological order in which they would follow one another in history; but they are grouped together according to their general design and character, and their essential features. If, then, we seek for the fulfilment, the Lord raised up His servant David as a shepherd to Israel, by sending Jesus Christ, who came to seek and to save that which was lost (Luke 19:10; Matthew 18:11), and who calls Himself the Good Shepherd with obvious reference to this and other prophetic declarations of a similar kind (John 10:11.). But the sending of Christ was preceded by the gathering of Israel out of the Babylonian exile, by which God had already taken charge of His flock, Yet, inasmuch as only a small portion of Israel received the Messiah, who appeared in Jesus, as its shepherd, there fell upon the unbelieving Israel a new judgment of dispersion among all nations, which continues still, so that a gathering together still awaits the people of Israel at some future time. No distinction is made in the prophecy before us between these two judgments of dispersion, which are associated with the twofold gathering of Israel; but they are grouped together as one, so that although their fulfilment commenced with the deliverance of Israel from the Babylonian captivity and the coming of Jesus Christ as the Good Shepherd of the family of David, it was only realized in that portion of Israel, numerically the smallest portion, which was willing to be gathered and fed by Jesus Christ, and the full realization will only be effected when that conversion of Israel shall take place, which the Apostle Paul foretells in Romans 11:25. - For further remarks on the ultimate fulfilment, we refer the reader to a later page.
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