Exposition of Ezekiel 30-48

Vers. 1. The hand of the Lord was upon me.

By hand of the Lord, the Chaldee understands, the spirit of Prophesy, which did enlighten and affect the mind of the Prophet; so also do divers others: But, some take it for the power of God upon him; or, a Divine instinct, which, like an hand pulled or moved him to some other thing, as Chap. 8.3. It was the Spirit of God came upon him, as Chap. 3.14. And why its called the hand of God, see Chap. 1.3.

And carried me out in the Spirit of the Lord.

The Hebrew may be read thus, and is by M • ntanus, And the Lord carried me out in the Spirit; that is, I was wrapped out of myself, and my spirit was carried by the Lord to have a sight or view of Bones. If we take the words as they are, the sense is this, The Spirit of God being upon me, carried me out in the spirit of Prophesy, which is the Spirit of the Lord; his body was not carried from place to place: He had a Prophetical Vision.

And set me down in the midst of the valley.

The Prophet seemed to himself to see a Hand, and to be led out by that hand into a certain Valley; all which was Visional, not real. He names no particular Valley. A-lapide saith, it was in Campo Sennaar. Mesopotamia, and Chaldea were Plains; but whether it were in either of them, is not specified. In valleys Prophets were wont to have Visions. Our Prophets first Vision was by the River Chebar, and Rivers are always in Valleys; and in this Valley, its conceived by some, as Lavater observes, was this Vision: but its safer to judge, that this Valley was also Visionall.

Which was full of Bones.

This Valley or Plain was no burying place, for then the bones would not have lain upon the face of the earth, and been exposed to view. Some make these bones to be the bones of all Mankind being dead, and to respect the general Resurrection; but they are out, nothing of that is here intended. Some make them to be the bones of the Babylonians; but the Prophets scope here is not to comfort them; its the Jews condition he points at, and therefore by bones are meant the Jews, as is clear, v. 11. These Bones were Visional also, not real, for then they should not have him unburyed, suffering reproach. Some Jews have an Opinion▪ that these bones were the bones of those Jews that died in Babylon; and one Rabbi Jose, a Galilaean, saith, That Ezekiel raised those dead Jews, many of which returned into the land of Israel, and had children there; that when this fell into controversy among the Jews, one Rabbi Judah the Son of Bathira stood up and said, Ego sum oriundus ex posteritate illorum, quos Ezekiel in vitam revocavit: I am of that race which Ezekiel raised, and shown the Phylacteries his Parent put upon him, and had received from those were raised.

Verse 2. And caused me to passed by them round about.

The Lord would have the Prophet to take exact notice of them, and therefore made him to pass Savif savif, undi{que} undi{que}, on every side, on every side; that so he might observe the number and quality of them, and where they lay; which he did, for it follows,

And behold there were very many in the open valley.

The number of these bones was great, passed number, and they lay in open view, in an open Valley, where he had a full sight of them.

And loe, they were very dry.

These bones were not clothed with flesh, juycy, and full of marrow, which had been more easily raised to life if so: but they were dry, all the moisture was out of them; they had lain long, nigh 70 years in that condition, and were almost become earth.

First, Observe.

It was the Spirit of God moved the Prophets to give out those truths are now extant in the Scriptures, that directed and enabled them to do what they did. The hand of the Lord was upon me, and carried me out in the Spirit to see and give out what you have here. The Prophets might not speak or act at their own pleasures, but, as the Spirit of God moved them, 2 Pet. 1.21. so they spake, so they acted. It was the Spirit in the Prophets, that testified against the Jews, Neh. 9.30. The words of the Lord of hosts, were in the hand and mouth of the Spirit, before they were in the heads and mouths of the Prophets, Neh. 7.12. The Apostles had the Spirit falling upon and filling them, before they gave out Divine truths, Act. 2.4. which verified what Ch • ist had said of the Spirit, John 16.14. He shall receive of mine, and show it unto you. All the truths Paul hath given forth for the Instruction, Edification, and Consolation of the Church of Christ, he received from the Spirit of Christ; Hence, he saith, 1 Cor. 11.23. I received of the Lord that which I delivered unto you: And Chap. 14.37. The things I write unto you, are the commandments of the Lord; he had them all from his Spirit, 1 Cor. 2.12, 13.

Secondly, Observe.

The true Messengers and Servants of God, come not only with the Word of God; but in the Spirit and Power of God. Ezekiel had the hand of God with him. So Paul, 1 Cor. 2.4, 5. His preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of Power. False Teachers may come with the Letter, but only those are the true Prophets, the true Messengers of Christ, that come in the Spirit, and with the Spirit, are carried out by the Spirit.

Thirdly, Observe.

God honors his servants sometimes so as to make them of his Counsel and Copartners with him in his works. God makes known his mind here to Ezekiel, and uses him in the work he was about. Samuel was thus honored, God made him of his Privy-council, and told him what he would do to the house of Eli, 1 Sam. 3. So he dealt by Abraham, not only in the business of Sodom, Gen. 18.17. but in that of his Posterity, telling him, His seed should be a stranger in a land not theirs 430 years, and that afterwards they should come out with great substance, Gen. 15.13, 14. The Prophets and Apostles were Cabinet-men, and knew the secrets of the Lord, and were Coworkers with God. The Apostle Paul is expressly for it, 2 Cor. 6.1. they are 〈 in non-Latin alphabet 〉 , men that work together with God in the same work. This is great honor, and such honor as have not all the Saints.

Fourthly, Observe.

Our God calls and moves his servants, by his Spirit, to do difficult things; he orders them so as to do them safely. It was somewhat averse to nature to go among dead bones, and dangerous to the Prophet, being many and scattered up and down the Valley; for had he accidentally touched but one of them, he had been unclean, according to the Law, Numb. 19. but God caused him to pass by them, so as he was preserved from pollution; he saw the bones, he touched none of them. It was a sad and dangerous work God called Abraham unto, viz. the Sacrificing of his Son; but he ordered it so, that Abraham came off, not only without imputation of sin, but with great honor for his obedience.

Verse 3. And he said unto me, Son of man, Can these bones live? And I answered, O Lord God, thou knowest.

This verse is a Dialogue between God and the Prophet, as Polanus calls it.

1. God propounds a question.

2. The Prophet answers it.

The question is this,

Son of man, Can these bones live?

Ezekiel, thou hast had a full view of them, thou seest how dry they are, in what condition they lie; tell me thy thoughts, what thy judgment is of them, I am desirous to know thy mind, Hast thou any art, skill, or power to quicken them? or, knowest thou any creature that hath? To this Question the Prophet answers in the next words.

And I answered, O Lord God, thou knowest.

The Prophets answer is suitable unto the Lord's question, which was concerning the present life of these bones, not future life at the General Resurrection, which he doubted not of, therefore he confesseth his ignorance: I do not know, O Lord, what thy pleasure is; Thou art able to put life into these dry bones in a moment, though neither myself nor any other creature can do it; our power is finite, thine is infinite, and thou canst do whatever thou pleasest, but thy pleasure is held from me and others; therefore, O Lord God, thou knowest.

First, Observe.

Divine Interrogations argue not Ignorance in God, but are instructory to the interrogated. God knew what these bones could do, before he propounded the question to Ezekiel: It was therefore propounded for his Instruction, to acquaint him with the power of God, and his own weakness, that so, knowing the one, and being sensible of the other, he might be the fitter Instrument in the hand of God to work by; Christ's question to Peter, Joh. 21.15. was of this nature, Simon, lovest thou me more then these? It was not so much to prove him, as to instruct and mind him of his former failing, and to fit him for action, viz. the feeding his Lambs and Sheep.

Secondly, Observe.

God can easily non-plus or silence wise and holy men, with a short question. Here he puts Ezekiel to it, Can these bones live? The Prophet could not tell, he was non-plus'd. When God propounded some questions to Job, was he able to answer him? Job 38.3, 4, &c. He professes he was not able to do it, but must be silent, Chap. 40.4. Did not Ch • ist by a question put the chief Priests, Scribes, and Elders to silence. He asked them, Whether the Baptism of John was from heaven or of men. This little question so perplexed them all, that they professed, they could not tell, Mark. 11.30.33.

Thirdly, Observe.

It's wisdom and duty in the Servants of God to resolve all, they cannot reach, or know not how to be effected, into the knowledge and good pleasure of the Lord: O Lord God, thou knowest. He resolves the question into God's bosom; He had Knowledge, Power, and Will to do what ever seemed good to himself. There be many things in the Word men • ion'd, which man can say nothing unto, but, Lord, thou knowest; As where the Sepulcher of Moses was, Deut. 34.6. The spreadings of the Clouds how they are, Job 36.29. The wind whence it comes or whither it goes, Joh. 3.8. Whether the seed sown in the evening or the morning shall prosper best, or be both alike, Eccles. 11 6. What is the true interpretation of the number of the Beast, 666? Rev. 13.18. Or of the two witnesses, and the time of their prophesying in Sackcloth 1260. days; when it began, and when it ended, or shall, Rev. 11.3. These and other things, be said, Lord thou knewest.

The Quickening of the dry bones is the great thing considerable in these verses, and it's set out.

From the Causes;

• 1. The Efficient.
  • 1. The Instrumental, Prophesying, v. 4, 7, 9, 10.
  • 2. The Principal, v. 5.
• 2. The Formal which is expressed,
  • 1. By coalition of bone to bone, v. 7.
  • 2. By clothing of the bones with flesh, sinews, and skin, v. 8.
  • 3. By the entrance of breath, v. 10.

Verse 4. Prophesy upon these bones, and say unto them, O ye dry bones hear the word of Lord.

This seems an absurd thing, that the Prophet should prophesy unto Creatures insensible, unintelligible, void of life. It was as if God should bid a man preach unto an heap of stones, or dry chips, which are incapable of hearing. But though these Bones were incapable of hearing Ezekiel's voice; yet they were not incapable of hearing God's voice, for all creatures; even the most senseless hear the Lord when he speaks; the stormy winds fulfil his word, Psal. 148.8. The Heavens and the Earth, Isai. 1.2. Whales and Ravens, Jon. 2.10. 1 King. 17.4 The Lord intended to bestow life upon these bones; and, that they might have life, they must hear his word, which had enlivening virtue in it. There is an obediential virtue in every creature to yield to the will and command of the Creator, and when it doth so, then it's said to hear the voice of the Lord; then properly men hear God when they do what he requires.

Vers. 5. Behold, I will cause breath to enter into you, and ye shall live.

These words prevent an Objection which the Prophet might have made, saying; Its in vain for me to prophesy to these dry bones; what ever I shall say over them, or unto them, will come to nothing, and prove ridiculous if any take notice thereof. No, saith the Lord, it shall not be so; for, Behold, I will cause breath to enter into them, and they shall live. The Septuagint saith, 〈 in non-Latin alphabet 〉 , Behold I bring upon you the Spirit of life. Others, render the words thus, Behold, I do make the Spirit to enter into you; or, I am about to bring the Spirit into you, and ye shall live; that is, I am ready to breathe life into you; or, I will breathe the breath of life into you. It's life is here promised; which he mentions first to encourage the Prophet, though it were performed last; for the bones must first be united, then be clothed with sinews, flesh and skin, before the breath of life enters.

Verse 6. And I will lay sinews upon you.

The Hebrew, for Sinews, is, Gidim, which is from Gadad, Turmatim oonncurrere, quia nervi in corpore ad sensus & motus officia concurrant, &c. The nerves in the body do concur unto the duties of sense and motion. Some Nerves are soft, some are hard; the soft are specially for sense, and they come from the Brain; the hard are chiefly for motion, and they come from the Marrow in the back-bone. Here God would cause these visional Bones to have visional Sinews, which might fit them for sense and motion.

And bring up flesh upon you.

The word for, Flesh, is Basar, which Synecdochically signifies sometimes Men, and sometimes other living creatures; but here it notes that part of man's body which is simplex, mollis, & rubicunda, simple, soft, and ruddiest; such flesh would God bring up upon these Bones. The Hebrew for, bring up, is, I will make to ascend. God would cause flesh to grow up and ascend out of those dry bones.

And cover you with skin.

When the bones had sinews, and flesh, God would not leave them so; it's unsightly to behold naked, raw flesh, He would give them a garment, viz. cover them with Skin. Incrustabo vos cute, saith Montanus, I will crust you over with skin. Superextendam in vobis Cutem, saith the Vulgar, I will stretch over you a Skin. The word for Skin is 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be naked. Though the flesh were covered with skin, yet was not the skin covered with any artificial covering.

And put breath in you, and ye shall live.

These words are the same with those in the 5. verse. Now when the bones had their sinews, flesh, and skin, and were fitted for the breath of life, they should have it. The Septuagint is thus, 〈 in non-Latin alphabet 〉 , I will give my Spirit upon you, that shall beget life in you, and cause you to live.

And ye shall know that I am the Lord.

These dry bones, being so Metamorphosed and raised to a living condition, should acknowledge the mighty hand of the Lord, and be convinced that he was able to do whatsoever he pleased.

Verse 7. So I Prophesied as I was commanded.

The Prophet stood not disputing the case with God; but he, understanding the mind of God, presently set himself to fulfil it.

And as I prophesied, there was a noise.

What Ezekiel Prophesied to these bones is not so much to be questioned: he had direction from God what to say unto them, even those words ye have in the 4, 5, & 6, verses: And as he was Prophesying, before he had uttered all given him in commission, there was a noise, not of thunder, or of Angels, or of an Earthquake; but of the bones themselves, which being many, dry, and stirring, could not but make a great noise. This noise was an evident demonstration of Divine presence and power, put forth in this Miraculous work.

And behold a shaking.

These bones that were dead and dry, now began to stir and shake, they moved from their places. Maldonado thinks, that the earth was moved, that so the bones which were in the graves, and under the earth, might come forth; but these were bones lay in an open valley, not under the earth. Their shaking or concussion was cum impetu, with force. It was Divine Power made them to shake and move. Some refer this shaking to the invasion of the Babylonians by the Medes and Persians, at what time the Jews obtained their liberty.

And the bones came together, bone to his bone.

As timber in an house, so are bones in the body, the strength and support of all. The Hebrew word for a Bone is 〈 in non-Latin alphabet 〉 , Etzem from Atzam; to corroborate and make solid. Bones are robur & soliditas corporis, the strength and solidity of the body. These bones came together, not promiscuously, the bones of one man or woman, to the bones of another man or woman; but, bone to his bone, that is, every bone of the same man to his right place, and every bone of the same woman to its right place; the rib-bones, thigh-bones, and ancle-bones came everyone to his proper place, and so united together.

Verse 8. And when I beheld, loe the sinews and the flesh came up upon them, and the skin covered them above.

Here was a strange sight to see dry bones come creeping together, everyone to coalesce and join in his due place, making up a perfect Skeleton; and out of that sinews, flesh, and skin, to ascend: this was such a sight that neither Ezekiel, nor any man, had ever seen before.

But there was no breath in them.

Here were perfect human bodies, as if they had been newly dead, or newly formed out of the earth, as Adams body was; but there was yet no Life in them, they were no other then dead carcasses. The Coalition of the bones, the ascension of sinews, flesh, and skin upon them, argued not life in them, but Divine Power acting and ordering them so.

Verse 9. Prophesy unto the wind, Prophesy son of man, and say to the wind.

The word Ruah, or Ruach, signifies several things. Sometimes, the Spirit of God, as 2 Sam. 23.3. Sometimes, an Angel, as Job 4.15. Sometimes, the soul of a Beast, Eccles. 3.21. Sometimes, the Wind, as Job 1.19. Sometimes, the breath of Man, as Job 12.10. And sometimes the Soul of Man, Eccles. 12.7. Zach. 12.1. In what sense it's here to be taken, is the question. To let other senses pass, I conceive here it notes the soul or spirit of Man, which is called wind, or breath; here it expresses and declares it's self by breathing, which is a wind. When all other signs of life fail, as speech, sight, hearing, motion, &c. yet breath ofttimes remains, and so manifests the soul to be there; which is Ruah Chajim, the breath of life, Gen. 6.17. These bones being brought into the forms of bodies, lay destitute of souls, and so of life; the Prophet therefore, is commanded to Prophesy unto their souls. If any will understand here by Wind, the Spirit of God, which is in Scripture compared to wind, Joh. 3.8. and gives life to the dead, Psal. 104.30. I shall not contend.

Come from the four winds, O breath, and breathe upon these slain, that they may live.

The four winds, note out, here, the four chief parts of quarters of the World, East, West, North, and South; and the Prophet is commanded to call for the souls of these bodies to come from all quarters, where ever they were, to breathe upon them; that is, to enter into them, and to cause them to live. That he called wind before, he calls breath now. By slain, are meant, the visional carcasses which lay dead.

Verse 10. So I Prophesied as he commanded me, and the breath came into them.

The Prophet doing his duty, the effect followed: he said, Come, O breath; and the spirit, soul, or breath came into those bodies lay in his view; they were animated, and thereupon

They lived, and stood up upon their feet.

Immediately upon reception of their souls, they had life and motion; as every bone came to his bone, and made up a body: so every soul came to its own body, and made it to live, and to testify its life by standing up upon its feet.

An exceeding great Army.

The bones were many, and they being quickened, and raised, made an Army; yea, a great, an exceeding great Army. The word for, Army, is Chaiil, which signifies Virtue, Courage; and so the words may be rendered, They stood upon their feet being of very great Courage.

First, Observe.

God sometimes puts his servants upon strange employments, even such as seem ridiculous, unseasonable, impossible. He set Ezekiel on work to Prophesy over bones, and to say unto them, O ye dry bones, hear the word of the Lord. This was, as if one should water a dry rotten Stick, and say, Grow. God said to Moses, Lift up thy rod, and stretch out thine hand over the Sea, and divide it, Exod. 14.16. Here was a strange command, and strange work for Moses to do; Could his rod or hand divide the Sea? Was it not strange work God put Joshua, the men of War, and the Priests unto, when he appointed them to go seven days round about Jericho, six days together once a day, and the seventh day seven times, with Trumpets and Ramshorns, Joshua 6? So when God commanded Ezekiel to take a tile Pourtray Jerusalem upon it, and lay siege against it, with Battering-Rams, then to set an iron Pan between him and the City for a wall; after these things, to lie upon his left side 390 days, and after that on his right side 40 days; were not these strange kind of employments, which God put the Prophet unto? Ezek. 4. So Jeremiah must put bonds and yokes upon his own neck, and then send them to Kings by their own Ambassadors, which came to Zedekiah at Jerusalem, Jer, 27. In all these things there was depth of Wisdom, however they seemed unto men.

Secondly, Observe.

Whatsoever means are used, it's God doth all. Here was Prophesy used, but that did not the work without God; Behold I will cause breath to enter into you, and ye shall live. God could have done this without Prophesy, but that was the means he would use and work in or by. We must not neglect means, and leave all to God; that is tempting the most High: neither must we trust to means when used, that is to idolize a creature; but we must use means and look unto God to be all in them (for without him nothing is done), and if we make him all in the means, we shall make him all after them,

Thirdly, Observe.

How low, deplorable, or desperate soever the creature be, God can alter it, and that easily. These dry bones were almost dust, and come to nothing, their condition was very deplorable and desperate, the Prophet himself could not tell what to think of them; And did not God alter their condition quickly and with ease? He bids the Prophet Prophesy and say, Hear the word of the Lord, ye dry bones; and that being done, presently the bones shake, come together, are clothed with sinew • , flesh, and skin, receive breath, live, and stand up. Here was a wonderful sudden change wrought with great facility. God can make the dry tree to flourish, Ezek. 17.24. Arons rod to bud and blossom; Sarah's dead womb to conceive; Rivers in high places, and springs of water in dry lands, Isa. 41.18. If God speak but the word, these things are done, Rom. 4.17. He quickens the dead, and calls those things which be not, as though they were; let God only give a Call, and things without life have life, and things without being have a being, Jer. 31.15, 16, 17. Are we in bondage? He can easily set us at liberty, as he did Peter: Are we sick unto death? He can easily cure us, as he did Hezekiah: Are we poor and despicable? He can easily enrich us, and make us honorable, as he did Job when stripped of all: Are we dead in sins and trespasses? that we cannot stir at all towards God, or, are we dead hearted, that we stir poorly towards him? He can quicken us in a moment, as he did these dry bones, so that we shall live, move, and act vigorously.

Fourthly, Observe.

There is a mighty efficacy in God's word, when he is pleased to concur with it, and to be present with it in his own Ordinance. Ezekiel Prophesies, and as he Prophesied there was a noise, a shaking of the bones, a Coalition of them, a compassing them about with sinews, flesh, and skin, an entrance of breath, so that they lived, stood up, and were full of vigor. When God accompanies his Word, it is a Creating-word, an Inlivening-word, yea, and a Killing-word. Ezek 11.14. It came to pass when I Prophesied, that Pelatiah died. It's said of Elisha, that he should slay those escaped the sword of Hazael and Jehu, 1 King. 19.7. But how should that be? for he was no sword-man: it was to be done by his Prophesying, which was sharper then their Swords.

Fifthly, Observe.

In the Resurrection men shall have their own bodies and souls again. This Vision of the dry bones, is by the Fathers, and others, held to be a lively representation of the Resurrection. And see here, the bones came together, bone unto his bone; the same bones which were united before, were united again in this Resurrection; and the sinews, the flesh, the skin, belonged to them formerly, the same came and covered them again: so the same souls, the same breath, came and entered into them, and they lived. The Father had not the soul or body of the Son, or the Daughter the soul or body of the Mother; but, everyone had their own bodies and souls. Job was of this faith, saying, Though after my skin, worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, Job 19.26, 27.

Sixthly, Observe.

The souls of men do no sleep with their bodies in the dust, nor vanish into nothing. The Prophet calls for the soul of everybody here to come from the four winds, that is, from those parts where they were. Had they been in the bones or dust of the earth, or vanished into nothing, the Lord would not have directed the Prophet to have called for them from all parts of the world.

The Vision being related to the Prophet, here Application of it is made, by God himself, to the house of Israel.

And here we may consider,

• 1. The Complaint of the house of Israel, ver. 11.
• 2. God's gracious Promises unto the house of Israel, ver 12, 14
• 3. The event or sequel thereof, ver. 13, 14.

Verse 11. These bones are the whole house of Israel.

The Bones themselves were not the house of Israel: but they signified and represented the Condition of the house of Israel, which being captive in Babylon, were like unto the dry Bones in the open Valley. To insist a little upon the Resemblance between them.

1. The Bones were many, very many, the Valley was full of bones; when they were quickened, they made a great Army. So were the Jews in the Valley of Babylon, they were very many. Those came out with Zerubbabel and Nehemiah, were 49897. or, Fifty thousand wanting One hundred and three, Exra 2.64, 65. Besides those that came with Ezra afterward, Chap. 8. And many there were which never returned. In those 70. years they were in Babylon, they multipled into a great number.

2. The Bones were without skin, flesh, and sinews; the Worms, Fowls, or Wild beasts, had eaten up them. So the Jews were stripped of Wealth, and Substance, the Babylonians had eaten up that. Lament 1.10. The adversary hath spread out his hand upon all her pl • asant • hings: whatsoever Jerusalem had desirable, the Babylonians laid their hands upon: And, ver. 11. All her people sigh, they seek bread, they have given their pleasant things for meat to relieve the soul. The Chaldeans dealt hardly with them, in the time of their Captivity. Jerem. 50.17, 33. They broke their bones, they held them fast, and wearied them with burdens and Taxes, they flea'd off their skins, eat their flesh, and sucked their blood.

3. The Bones were disjointed and separated from their places, one here, another there. So the Jews were rent from their Habitations and Country, and were scattered all over Babylon. Ezek. 34 6. My flock was scattered upon all the face of the earth; that is, chiefly, the Babylonish earth. They were forced out of Zion, and dispersed into all parts of Babylon. This made Jeremiah to say, Chap. 50.17. Israel is a scattered sheep. The Princes, the Nobles, the Priests, the Prophets, and the People, were all scattered one from another; the Bones of that Common wealth, were pulled all asunder and thrown into several places.

4. The Bones were dry, yea, very dry; they had no moisture or Marrow in them. Such was the house of Israel. being in the furnace of Babylon. Their long Captivity, with the evils attending it, had dried up their moisture and marrow. They wanted the Milk and Honey they had in Canaan for their bodies, and the Manna they had for their souls; they were without a Temple & the Ordinances of it; so that not only their bodies, but their souls also were as dry bones, for they said, They were without hope.

5. The Bones being uncovered, lay exposed to the reproach and injury of any foot that passed by them: And the Jews the time of their being in Babylon, were exposed to scorns and injuries from all sorts, Ezek, 36.14, 15, 30. Lam. 5.1. Psal. 137.3. The whole house of Israel was a derision and scorn to the Babylonians.

Behold, they say, Our bones are dried.

This speech, Our bones are dried, is Proverbial, and notes a most miserable and forlorn condition, such as those dry bones lay in; so far off were they from life, that the Prophet could not see a possibility thereof. The Jews in Babylon were in such a condition, they saw no possibility of their returning. Captivitas est mors civilis; Captivity and Servitude under enemies, is a civil death; such men are like those are dead, and their bones dried.

And our hope is lost.

Hope is the Element by which the afflicted live, the Anchor of the soul in a storm, the bladder keeps up a man from sinking when in deep waters, and upholds a man in life when death knocks at the door: but these Jews had lost their hope, and were at the brink of despair; they said, We hoped a long time to return to our own land, but we were deceived, here we are held fast. Jer. 50.33. Let who will hope to see Canaan again; our hope that way is dead, and in Babylon we must die.

We are cut off for our parts.

This is a Proverbial and Metaphorical expression, taken either from the branch of a tree cut off from the body, or from the whole tree cut off from the earth; which no sooner is done, but they wither, become fruitless, and without hope of recovering their pristine condition. So these Jews, who were once God's Vine and Olive-tree, said now, We are cut off from Canaan, the land of the living, where we had alimentum vitale, such nourishment as made us grow and be fruitful: but here, in our captivity, we have no City, no Temple, no Sacrifice, and so we are as branches cut off, and trees cut down, never like to be replanted more: See Chap. 17 9. Like hereunto is that of Job, Chap. 19.10. He hath destroyed me on every side, and I am gone; and mine hope he hath removed like a tree; that is, as the e is no hope of a tree cut off from the earth; so have I (saith Job ) no hope of recovering my former condition.

Verse 12. B • hold, O my people, I w ll open your graves.

In this verse, God promiseth unto them, removal of Impediments, and reduction of them in • o their own Land. The first is in these words, I will open you graves. Canaan was so dear unto the Jews, that they counted it death to live out of it; they esteemed it only the land of the living, and had rather have died then left their Country: being therefore Captives in a stange land, they were as dead men, and that land as a grave unto them. When a man is in his grave, he is cut off from the Land of the living, laid in darkness, bound with grave-clothes, and pressed down with earth: So these Jews were cut off from their own Land, had long been in Babylonish darkness, were bound up by Babylonish Laws and Power, and so oppressed and kept down by the Tyranny of the Babylonians, that they were without hope of liberty. Hereupon the Lord saith, I will open your graves; I will remove all that hinders, ex parte Babyloniorum; their Policy, Power, Law, Oppression, shall detain you no longer in Captivity; yea, I will remove all hinders ex parte vestra. Your despair and unbelief, are like grave-stones which keep you in a captive and dead condition; but they shall be taken away, and a door opened for your coming forth. It's not irrational to conceive, some or many of them might be in prisons, and Babylonish Families, whom God would set at liberty.

And cause you to come up out of your graves, &c.

When the graves are opened, the dead cannot rise or come forth, no more then the dry bones could move or stir of themselves. The Jews deliverance out of Captivity, is likened to the raising the de • d out of their graves. God causeth the dead to rise, Isa. 26.19. and he would cause them to come out of Babylon, and not only b • ing them out hence, but also bring them into their own Land; though they were cut off from their own Olive-tree, God would ingraft them in again.

Verse 13. And ye shall know that I am the Lord, when I have opened your graves, &c.

When God should do this wonderful and great work, viz. bring them out of their Captivity, raise them from their dead condition in Babylon, and restore them to life in their own Country, then they should know and acknowledge God in a special manner.

Verse 14. And shall put my Spirit in you.

By Ruah, or Spirit, here, is not meant breath, or life, as ver. 9.10. for they were first to be brought up out of their graves, and to have natural life, before the Spirit should be put into them. But by Spirit here, we understand the holy Spirit of God; even that Spirit spoken of, Chap. 36.27. where are the same words. Lavater saith, Indam vobis alium Spiritum, I will put into you another Spirit. Oecolampad. saith, It's Spiritus adoptionis, moderator & actor Filiorum Dei, The spirit of Adoption which moderates and acts the Sons of God.

And ye shall live.

They lived before a natural life, a sad and melancholy life; but now they should live a spiritual life, and comfortable, and heavenly life; they should forget their sorrows, and rejoice in their God. You have been in a dying condition these 70 years of your Captivity, but hence forward ye shall live.

I shall place you in your own Land.

The Hebrew is, I will make you to rest upon your own Land. The word Janach, signifies deponere, demittere: God would dismiss them from Babylon, carry them upon Eagles wings and set them down in their own Land, where they should be at rest. They had been disquieted and vexed in Babylon many years, and suffered grievous things; but God put an end thereunto, and gave them rest in Canaan; which types out God's dealing with his people under the Gospel, viz. The bringing them from under the Antichristian state into Zion.

Then shall ye know that I the Lord have spoken it, and performed it.

Ye think it impossible that you should have the Babylonish yoke knocked off, be set at liberty, and planted in your own country, but if I can give life to dry bones, and cause them to stand up and become a great Army; which is a more difficult thing, and thou Ezekiel hast seen it; then let the Jews be assured, I can deliver them, and return them into their own Land, and will do it, and when it's done, they shall know that I am a God of Truth and Power.

Something we shall observe in General from these words, and something more specially,

First, Observe.

That sense which God gives of Visions, Types, and Parables, is sound and certain, yea, infallible.

Ezekiel had a Vision of dry bones, and who could tell the meaning of this Vision? Many have mistaken about it; but God himself he told the Prophet, and so all others, what was the sense of that Vision, Behold, the bones are the whole house of Israel. God who is the author of Visions, Types and Parables, knoweth best what is the meaning of them. He knew what the golden Candlestick, and the two Olive trees on the right and left sides thereof meant, and interpreted them unto Zechariah, Chap. 4. Daniel 's Vision of four Beasts, Chap. 7. did the Lord open and make known unto him. John 's Vision of the woman sitting upon a scarlet coloured Beast full of names of blasphemy, having seven heads and ten horns; the Lord interpreted and made known unto him, Revel. 17. Christ uttered many Parables which were dark, and when he gave the sense of them it was certain and infallible.

Secondly, Observe.

Tropes and Types are not, in sacred Scripture, to be taken literally.

These bones are the house of Israel; they were not the house of Israel in a literal sense, but they signified the house of Israel. It's frequent, in the Word, to give the name of the thing signified, to the thing signifying, as 1 Cor. 10.4. That Rock was Christ; here the Rock is called Christ; whereas, the Rock did only signify Christ. So Gen. 41.26. The seven good kine are seven years, and the seven blasted ears are seven years; none of these were years, but all of them signify so many years. So Dan. 4.22. The tree, which Nebuchadnezzar saw, whose top reached to heaven, and branches to the ends of the earth, is said to be Nebuchadnezzar himself, It is thou, O King; that is, it signified him, it was not him himself. The Papists trouble the world with their absurd sense of those words, Mat. 26.26, 28. This is my body, and this is my blood; they will have them to be taken literally, and make us lose our senses, that we may believe the Bread and Wine, are the very flesh and blood of Christ; but we neither see nor taste any such thing: only we believe, that they represent the same unto us, and are to convey the fruit and benefit of Christ's death unto us.

Thirdly, Observe.

God's people are sometimes brought into great straits and exigence, they know not what to do, they are heartless and hopeless.

Our bones are dried, our hope is lost, we are cut off for our parts. They saw nothing but destruction before them, they saw no possibility of escaping, they thought their condition desperate. Such was Josephs condition, when his Brethren cast him into a pit, Gen. 37.24. Such was the Israelites condition at the Red-sea, when the Egyptians were behind them, the Sea before them, and no door of hope left unto them, Exod. 14. their hope was gone, and nothing but death presented itself unto them, ver. 11. when the Anchor of hope is broken, men are in a Sea of troubles, tossed up and down, ready to sink every moment. Job himself was sometime in this case, Chap. 7.6. My days are swifter then a Weavers shuttle, and are spent without hope: he had neither hope of restauration to his former condition, nor of continuance of his life; he looked only to make the grave his house, and darkness his bed, Chap. 17.13, 14 15. His hope was gone, and he thought he must go to corruption, and the worms.

Fourthly, Observe.

When men are in great Afflictions, they manifest great weakness.

These Jews being in such an afflicted condition, they forgot what Promises God had made to them of Returning after 70 years, Jer. 25.12, 13. Chap. 29.10. They minded not God's Power, or Faithfulness, but said, We are cut off for our part. God hath cut us off from our Land, and cast us into this Furnace of Babylon, where we shall be consumed. When Saul hunted David like a Partridge upon the Mountains, and his life was in Jeopardy; Did he not say in his heart? I shall one day perish by the hand of Saul, 1 Sam. 27, 1. Here he manifested his weakness greatly. God had told him he should be King, and sent Samuel to anoint him, Chap. 16. but he forgot this, and gave way to the reasonings of flesh. Jeremiah being in a suffering condition, scorned, and defam'd by the People, he resolves to cast aside his Commission, and speak no more in the name of the Lord; he curses the day of his Nativity, and the man brought tidings of his Birth; wishes He had slain him from the womb, or that the womb had been his grave, &c. thus did he declare his infirmities, Chap. 20.8, 9, 15, 16, 17. not considering what God had promised him, Chap. 1.5, 8, 9, 17, 18, 19. The like did Job.

Fifthly, Observe.

There be states of men in this life which do resemble the dead; and they are two especially; both which are here held forth.

1. The state of great and long Afflictions. These Jews, in their Captivity, are likened unto dry bones, men in their graves. This made Jeremiah say, Lament. 3.6. He hath set me in dark places, as they that be dead of old: The state of Death, is a state of Darkness, and so is the state of Affliction. Isa. 59.10. We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night, we are in desolate places as dead men. They were in deep Affliction, and destitute of all Counsel; they saw no way or means how to get out of the same. David being under great Calamities, goes further, and shows you, that such a state is not only a state of Darkness, but of Consumption, of being Forgotten, and Broken: Psal. 31.9, 12. I am in trouble, mine eye is consumed with grief, yea my soul and my belly. I am forgotten as a dead man out of mind: I am like a broken vessel. So Psal. 44.19. Thou hast sore broken us in the place of Dragons, and covered us with the shadow of death: He calls great Afflictions, the place of Dragons, because they sting, bite, and endanger a man's life; the shadow of death, death is very near, and overshadows the man is in them, his grace is designing, and he is ready to be put thereinto. This consideration made Heman say, his soul being full of troubles, My life draweth nigh unto the grave, I am counted with them that go down into the pit, I am as a man that hath no strength, free among the dead, like the slain that lie in the grave whom thou rememberest no more, and they are cut off from thy hand; thou hast laid me in the lowest pit, in darkness, in the deeps. He shows you clearly, that great Afflictions, especially Soul • • fflictions, are a state of Death.

2. The state of Sin, which these Jews were in; for it's said, I will put my Spirit into you, and ye shall live. At that time they were dead, being in an unregenerate estate. Men being in their sins, are no better then in a state of death. They are in Darkness, ignorant of Christ, the Gospel, and Mysteries thereof, Ephes. 5.8. They are in bondage to their Lusts, and to Satan, 2 Pet. 2.19. Rom. 6.16. 2 Tim. 2.26. Joh. 8.44. They are senseless, eyes they have, and see not; ears and hear not; hearts and understand not, Matth. 13.14, 15. They have hearts of stone, and are past feeling, Ephes. 4.18, 19. They are corrupt and unsavory, Ephes. 4.22. Rom. 3.13. This is the condition of sinners, which the Gospel accounts and calls, A state of Death, Mat. 8.22. Joh 5.25. Ephes. 2.5. Col. 2.13.

Sixthly, Observe.

God is afflicted with the afflictions and sufferings of his people.

O my people, you are in your graves here in Babylon, you are afflicted, reproached, oppressed, but I am sensible thereof, and do sympathize with you in that condition; not a word is spoken against you, not an unjust act done unto you, but I hear, I feel the same. The words are twice mentioned, O my people, O my people, in the 12. and 13. verses, to show, the Lord was much affected with their calamities, and languishing condition. When the Jews were in Egypt, that house of Bondage, and in the Wilderness, they were like men in their graves, oft covered with the shadow of death, and, Did not God pity them? Psal. 106.44. He regarded th ir affliction; he looked upon them and pitied them; yea, he made their enemies to pity them, ver. 46. In the book of Judges, Chap. 10 16. you have a notable expression to this purpose: it's said there, His soul grieved for the misery of Israel. Tikzar naph. 〈◊〉 abbreviata est anima ejus; His soul was shortened. When things are laid to heart, they dry and shrink up a man's spirits. God laid their misery so to heart, that his soul was, as it we • e, shrunk up and shorten'd.

Seventhly, Observe.

There is no state of affliction, sin, or death, but God can and will, raise his people out of the same.

O my pe • ple, I will open your graves, and cause you to come up out of your graves. Though they had lain 70 years in their graves, God would open them. When earth lies long undigg'd, when graves continue long unopen'd, it's the harder to remove the earth, and open the graves. What difficulty soever there was in the way, God would step over it, and do the thing. Job lay buried in the grave of Affliction a long season, but at length God opened his grave, and led him out, Job 42.10. The Lord turned the captivity of Job. David was in the grave of affliction, but God raised him out of it, Psal. 40 2. He brought me up out of an horrible pit: Elacu stupendo, saith Munster, Out of the miry clay; that is, out of the deepest and extremest misery. Mary Magdalene lay in the grave of sin, was in a state of spiritual death, and Christ he quickened her, he forgave her sins, Luke 7.48. The Ephesians did, among other Gentiles, lie in their graves of sin, they were shut up under unbelief, that was a weighty grave-stone that kept them under; but God rolled away that stone, opened their graves, and brought them forth. Ephes. 2.1. You that were dead in sins and trespasses, hath he quickened Those a • e in a literal sense dead, and in their graves, God can open their graves, and bring them forth also. Lazarus had lain four days in his grave, he was corrupted therein and stunk; yet, when Christ said, Lazarus, come forth, the grave did open, the dead man heard, lived, and came forth, Joh. 11.43, 44. The keys of life and death are in the hand of Christ; be it a grave of affliction, a grave of sin, or a grave of the body, Christ can turn the key, open the grave and bring out thereof: At last he will open the graves, and bring fo • th all the dead bodies.

Eighthly, Observe.

Nothing in men moves God to put his Spirit into them.

These Jews were in a despairing condition, they said, Our bones are dried, our hope is lost, we are cut off for our parts. They dispair'd, dishonor'd God highly thereby, and deserved to be cut off and perish forever; but see how God dealt with them, he promises to put his Spirit in them, ver. 14. The giving of his Spirit is an extraordinary mercy, and he gives it freely. Their goodness did not incline God to give, nor their sin hinder him from giving. God's choicest gifts are freest, as Christ, the Spirit, and Gospel; they are the acts of His good pleasure.

Ninthly, Observe.

Spiritual life and comfort, are from the Spirits indwelling in men.

I shall put my Spirit in you, and you shall live. Then they shall live, as they had never lived; they should live Spiritually, Comfortably. Natural life, in its kind, hath an excellency; but, it's far beneath a Spiritual life, which is called, the life of God, Ephes. 4 18. So the comforts of a Natural life, may have some sweet and preciousness in them; but, they are comfortless comforts to those of the Spirit and Spiritual life. Men destitute of the Spirit, are dead men, and have but dead comforts: Those have the Spirit, are living-men, and have living-comforts. The Spirit is a Spirit of life and comfort, and wherever it comes, it makes men lively and comfortable.

Tenthly, Observe.

When the people of God are gathered into Canaan, they shall have rest there.

God would bring these Jews out of Babylon into their own Land, which was Canaan, and there they should rest, there's no rest in Babylon: God is gathering his people out of Babylon daily: He saith unto them, as it is in Micah 2.10. Arise ye and depart; for this is not your rest. He is drawing and driving them out of Babylonish and Antichristian conditions, and bringing them into Zion, where there is true rest, though not perfect rest: that will be in the Heavenly Canaan, whither in due time we shall come.

Vers. 16. Moreover, thou Son of man, take thee one stick.

The Prophet before had a Vision, here he hath a Command. He must take a stick: the Chaldee saith, a Table: the Septuagint, a Rod: the Hebrew is 〈 in non-Latin alphabet 〉 Lignum, Wood. Wood or Stick, is, by a Metonymy of the matter, put for a Table, or Tally, whereon something might be written. So it was here, he must write upon it;

For Judah, and the children of Israel his companions.

These were the words to be written upon the Stick. In the 17. of Numb. v. 2. the Lo • d commanded Moses, to take twelve rods, according to the number of the Tribes, and Princes, and to write every man's name upon his rod. To this doth the Lord allude here, commanding the Prophet to take a Stick, or Rod, and write upon it, For Judah; that is, let Judah, the royal and noble Tribe, be signified thereby. And the children of Israel; by these, the Tribe of Benjamin is meant, which clave to the house of David, and fell not from Rehoboam to Jeroboam, 1 King. 12.23. 2 Chr. 11.12. as the other Tribes did. This Tribe did wholly adhere to Judah, and some also out of other Tribes did, some out of Levi, and some out of the rest, 2 Chron. 11.13, 14, 16, 17. Chap. 15.9. and these are called the children of Israel his companions; that is, Judah 's companions, because they forsook him not, as others did. All these were represented by this first Stick.

Then take another stick, and write upon it; For Joseph, the stick of Ephraim.

Having finished the first Stick, he is bidden to take another. The Hebrew is, take one stick; that is, one more, and write upon it, For Joseph. As the other Stick was for Judah, so this for Joseph; viz. to represent the Tribe of Joseph, which was the principal of the ten Tribes; and his Stick is called the stick of Ephraim. Ephraim was the Son of Joseph, and the ten Tribes are usually called, in Scripture, by the name of Ephraim, as Hos. 4.17. Chap. 5.3, 9, 11, 12, 13, 14. But here the Tribe of Ephraim is meant. The Chaldee saith, Lignum Ephraim, est Tribus Ephraim. Jeroboam, who made the great rent in the house of David, was of the Tribe of Ephraim, and to him did the other Tribes adhere.

And for all the house of Israel his companions.

This Stick was for the whole ten Tribes which are called the house of Joseph, Amos 5.6. The seed of Ephraim, Jer. 7.15. Samaria, Hos. 8.5. And here, The house of Israel. All these did side with Jeroboam when he revolted, and so were Companions with him, with Ephraim and Joseph. Long before this time, the ten Tribes were carried into Captivity by Shalmanezer King of Assyria; but here the Lord thought upon them, and ordered the Prophet to take a Stick for them.

Vers. 17. And join them one to another into one stick.

The Hebrew is, and make them come one to one to thee into one stick. Those two Sticks he must join together, and make one Stick of them. Some do make a Miracle here, saying, That as Moses Rod was turned into a Serpent, and Aaron's blossomed, Exod. 4.3. Numb. 17.8. by a miraculous work of God: So did Ezekiel 's Sticks unite together in his hand. It's true, God, by his Divine Power, could unite them into one; but here he bids the Prophet join them one to another into one Stick; which he might do by some artificial means; or else, hold them together in his hand, which might suffice for the purpose intended.

And they shall become one in thine hand.

They shall be, Unum in ma •• bus tuis, so Montanus renders the Hebrew, not, they shall become; but, they shall be one thing or stick in thine hand; they should no more appear to be two Sticks, but one: and the Characters writ upon them visible for every man to read. The old Translation hath it, They shall be as one in thy hand. While he held them, they were as one, but, had he let them go, they had fallen asunder, and been two Sticks as before.

Verse 18. And when the children of thy people shall speak unto thee, saying.

In the 12, and 13. verses, God had said, O my people, He owned them for his; here He terms them the Prophets people, The children of thy people. They were Ezekiel's people, because he was set of God a Watchman over them, Chap. 3.17.

Wilt thou not show us, what thou meanest by these?

The Hebrew is, Wilt thou not show us, Mah elleh lack, What these things are to thee. So the Septuagint, 〈 in non-Latin alphabet 〉 , What is thine intention in taking these Sticks, and holding them in thine hand? what is the Interpetation thereof? It is a Riddle unto us; let us know the sense and meaning thereof.

Verse 19. Behold, I will take the stick of Joseph which is in the hand of Ephraim, and the Tr • bes of Israel his fellows.

The Stick of Joseph, that's the Tribe of Ephraim which was in Jeroboam 's hand, who was of that Tribe; and not only that, but nine more were under him, and his Successors a long time, 260 years, or thereabout. These ten Tribes made up the Kingdom of Israel, which was divided from the Kingdom of •• dah, and therefore are called Ephraim 's fellows, not Judah 's. All these represented by the Stick God would take, and what would he do with them?

And will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.

God would make these two Sticks one, not one Tribe, but one Kingdom. They had been two Kingdoms at great enmity, and were at this time scattered abroad among the Nations; but, the Lord promises to gather them together, and to unite them so, that there shall not be a Kingdom of Israel, and a Kingdom of Judah; but, the Stick of Ephraim shall be united to the Stick of Judah: they should be but one Stick, one Kingdom, and one King, and that in the hand of the Lord: the Septuagint saith, in the hand of Judah.

First, Observe.

True Types have God for the Author of them.

God bad the Prophet here, take one Stick and another Stick, and write upon them; and thereby to type out the houses of Judah and Israel. Had he taken these of his own head, they had been nothing, bastardly Types, not true Types. When Zedekiah the son of Chenaanah made him horns of Iron, saying, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them, 1 King. 22.11. This was a bold presumption of him to make Horns Typical, without Command from God. The event showed him to be a false Prophet, and his Type to be a lying Type. It's peculiar unto God to make Divine Types.

Secondly, Observe.

God can, and doth, make use of mean things, to honorable purposes.

Sticks are mean and contemptible things, trodden underfoot; yet, God orders Sticks here to be taken, writ upon, to represent the two principal Houses in the World, the house of Judah, and the house of Israel, and their uniting together; here was high honor put upon these Sticks. God made use of a Tile to pourtray Jerusalem upon, Ezek. 4. And of Hair to Type out his Judgments, Ezek. 5. which was a great honor unto such despicable things. What honor did God put upon the Brazen Serpent, to represent Christ thereby, Numb. 21.9. Joh. 3.14. As God puts honor upon mean th • ngs, so upon mean persons, 1 Cor. 1.28. The base things of the world, and things which are despised, hath God chosen: yea, and things which are not, to bring to naught things that are. He exalted Gideon, and did great things by him, Judge. 6. God took Amos an Heardman, a gatherer of Sycamore fruit, in vested him with the honor of a Prophet, Amos 7.14, 15. and by him confounded Amaziah the Priest of Bethel, and Jeroboams Chaplain.

Thirdly, Observe.

God hath a care of his people, be they in never so poor, broken, scattered, or despicable a condition.

The house of Judah had been now in Babylon upon 70 years, the house of Israel 204 years, if not more; they were despised of men, and seemed forgotten of God; but the Lord had them in remembrance, and bids the Prophet write upon one stick, For Judah and his Companions; and on another stick, For Joseph, Ephraim, or the house of Israel, and his companions; not one of them were out of God's thoughts. Their forefathers had been 400 years in Egypt, were tyrannized over by cruel Task-masters, looked upon as contemptible; but the Lord had an eye to them, cared and wrought for them. They have now lain 1600 years in darkness, in a desolate and despised condition; yet doubtless they are not forgotten, God's thoughts are upon them to do them good again.

Fourthly, Observe.

Typical and obscure things, will excite men to inquire after the sense of them.

This is intimated in the 18. ver. When the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? God knew they would inquire. Common things are neglected; but things strange and mysterious, are dived into, sought after. When Ezekiel was to dig through the wall, cover his face, and remove his stuff; then the people were stir'd and said, What doest thou? Chap. 12.9. Those typical actions bred inquisitiveness in their spirits. When the Lord Christ spake Parables, they sought to him to know the sense and meaning of them.

Fifthly, Observe.

God is pleased to direct his Prophets and Servants what to say unto the People, when they come to question with them about things.

If this people come to Ezekiel to know what he meant by the two Sticks, his writing upon them, and holding them in his hand, the Lord tells him what he shall say unto them, say, Thus saith the Lord God, Behold, I will take the stick of Joseph which is in the hand of Ephraim, &c. When God sent Moses unto the people, he was timorous lest he should not know what to say to the people, how to answer their questions; but see how God directs and instructs him, Exod. 3.13, 14. Moses said unto God, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you: and they shall say unto me, What is his name? what shall I say unto them? I know not how to answer that question. See what now follows, And God said unto Moses, I AM THAT I AM: And he said, Thus shalt thou say, I AM hath sent me unto you. Thus God taught him what answer to give the people. So Ezek. 14. when the Elders came to inquire somewhat of Ezekiel, God told him what answer to give them. It was given in of God, by his Spirit, to the Apostles, what answer to give Governors and Rulers, when they • ere brought before them, Mat. 10.19.

Vers. 20. And the sticks whereon thou writest shall be in thine hand before their eyes.

The Prophet was not to do this privately, but to write upon the sticks, and to hold them in his hand, so that all might see them, and hereby be provoked to inquire, what the mystery of them was, and so become partakers of the consolation intended thereby.

Vers. 21. Behold, I will take the children of Israel from among the Heathen whither they be gone.

〈◊〉 this verse is promised the reduction of the twelve Tribes, comprehended under these words, the children of Israel, out of all Countries where they were scattered, into their own Land. Not only Judah and Benjamin should be gathered up, and brought into Canaan again, but the rest of the Tribes also. This is a great and gracious Promise.

And will gather them on every side.

The ten Tribes being carried away by Shalmanezer, were placed in Haloth and Habor by the river Gozan, and in the cities of the Medes, 2 King. 17.6. they were seated in the utmost parts of his Dominions, North and East, and the other Jews whom Nebuchadnezzar led away captive, were scattered up and down his manifold Provinces, as appears, Esth. 3.8. Now God would look on every side, and gather them up out of all Quarters.

Vers. 22. And I will make them one Nation in the land upon the mountains of Israel.

Being brought into their Land, here God adds three great Promises more. The first is, uniting of them into one Nation, who had some hundreds of years been divided, and at bitter enmity one against another.

And one King shall be King to them all.

After the division made by Jeroboam, you read of several Kings they had, Kings of Judah, and Kings of Israel. There were two Kingdoms and divers Kings of them both, but the Kingdoms being united into one, the Lord promiseth them not a succession of Kings over them, but one King to Rule over them both. They should be one Kingdom, and have one King. This is the second great Promise.

And they shall be no more two Nations, neither shall they be divided into two Kingdoms anymore at all.

This is the third Promise, and it's a great one also, viz. they shall continue a Kingdom, one Kingdom, and never be torn or rent in pieces anymore. There shall be no Rehoboam 's or Jeroboam 's, to cause divisions in it.

It will add some light to the words under consideration, if we make inquiry, Whether the Type of the two Sticks be fulfilled, by the incorporating of the two Nations into one, and making of them one Kingdom?

It's affirmed by some, that this Hieroglyphical Prophesy was fulfilled at the Return of the two Tribes out of Babylon. For then Cyrus King of Persia made a Proclamation throughout all his Kingdom, to this purpose, Thus saith Cyrus King of Persia, All the Kingdoms of the earth hath the Lord God of heaven given me, and he hath charged me to build him an house in Jerusalem, which is in Judea: Who is there among you of all his people? the Lord his God be with him, and •• t him go up, 2 Chron. 36.22, 23. The Proclamation excepts no persons, no Tribes; but gives full liberty unto all. The ten Tribes having been now 204. years, or there abouts, in Captivity, it's likely, were weary of their condition, and so willing to return into their own Country, and so they took the opportunity before them. For it's evident, that some of the ten Tribes did • eturn to Jerusalem. Of the Levites there were 74. Ezra 2.40. Nehem. 7.43. and of the Priests, who were of that Tribe, as appear, 1 Chron. 24.1, 2, 7. Exod. 6.16, 18, 20. & Nehem 7.39. there were 973. Paul was of the T ••• e of Benjamin, Phil. 3.5. Anna the daughter of Phanuel of the Tribe of Aser, Luke 2.36. and Paul speaks of the twelve Tribes as present in his days at Jerusalem, Act. 26.7. Others think not all this which is said sufficient to prove the union of the two Sticks, and so of the two houses of Judah and Ephraim; for of all that returned, there were but 42390. besides servants and maids, whose number a mounted to 7333. as it is, Ezra 2.64, 65. whereof both Hebrews & other Authors observe, there were 10000. out of the other ten Tribes, which is an inconsiderable number for so many Tribes, when as there was 32000. out of two or three Tribes. Besides, it is not clear, that those 10000. were out of the other Tribes; for, neither Ezra nor Nehemiah do specify so much in the Catalogues they make of those returned. Doubtless, had such a number returned out of any, or each of the Tribes, as had been considerable, they would have taken notice thereof, and mentioned the Tribe, or Tribes, and spoken of the uniting of them. For it's said here, the sticks shall be in thine hand before their eyes. The union would have been visible and observable by them all, had it then been. Some few of the Tribes, it's possible, did return, and of them Paul speaks, Act. 26.7. The bulk and body of them staid behind, being increased in 200. years, to an innumerable company; and the Jews say, They are shut up in the Caspian Mountains, from whence they shall come forth in due time. Manasseh Ben Israel, with Montezinus, say, The ten Tribes were the first Inhabitants of America, and that they lie hid behind the Mountains of Cordillere.

It's the opinion, if not the faith, of many, that the two Sticks representing the two houses of Judah and Israel, are yet to be united and made one, and the great reason for it is, because they have not had one King, one Shepherd, viz. David, by whom is meant the Messiah, to reign over them. This is that Hosea points at, Chap. 1.11. where he saith, The children of Judah and the children of Israel shall be gathered together, and appoint themselves one head, and they shall come up out of the Land. The Head spoken of by Hosea, is not Zerubbabel, but the same that our Prophet speaks of, viz. David, by whom is meant the Messiah; of which mind is Manasseh Ben Israel, who saith, The ten Tribes never returned to the second Temple, that they there keep the Law of Moses, and the Sacred Rites, and at last shall return into their Land, with the two Tribes Judah and Benjamin, and shall be governed by one Prince who is Messiah the son of David. If it be said, This was made good when Christ was born, and lived at Jerusalem. This will not suffice; for, He came to his own, and they received him not, Joh. 1.11. The people of Israel were against Christ, Act. 4.27. They would not have Him to reign over them, Luk. 19.14. They owned no King but Caesar, and cried, Crucify him, Joh. 19. And for their crucifying of him, they were scattered, and the wrath of God came upon them, to the utmost, 1 Thess. 2.16. Had the two houses been united, they would themselves have appointed and chosen Christ to have been their Head, continued still undivided and unscattered, submitting to his Government, and observing his Laws, as it is, ver. 24. of this Chapter. For, when Christ takes his Government upon him, He must rule forever, Luke 1.33

There is a place in Zechariah, very observable: It is in Chap. 10. ver. 6, 7, 8, 9. I will strengthen the house of Judah. They of this house were come already to Judea, and Zechariah with them, they were upon building the second Temple; now see what follows, and I will save the house of Joseph, and I will bring them again to place them, for I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the Lord. I will hiss for them, and gather them, for I have redeemed them: and they shall increase as they have increased. And I will sow them among the people, and they shall remember me in far countries, and they shall live with their children, and turn again.

Here you may clearly see two things,

1. That the house of Joseph and Ephraim did not return with the house of Judah.

2. That God hath promised to gather and bring them out of those places where they are scattered: which must be accomplished in its time.

It's no Haeresie to say, Christ meant the ten Tribes when he said, John 10.16. Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Christ here alludes to this 37. of Ezekiel, ver. 22, & 24.

First, Observe.

The conversion of the Jews, we may warrantably expect and pray for.

God hath promised to gather the children of Israel, and to bring them to David their King; that is, Christ. I will gather them out of every side; I will take the children of Israel from among the Heathen whither they be gone; and one King shall rule over them. Seeing God hath promised to do it, we may believe and pray for the same. This Conversion of the Jews will be not of some few particulars, but National, though not of everyone belonging to the Nation, Hos. 3.5. The children of Israel shall return, and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days. There will be a very general, glorious, and visible Return of them; they will prove eminent Christians, frearing the Lord and his goodness. Paul hints unto you, that there is a time when the veil shall be taken off the heart of the Jews, and they turn unto the Lord, 2 Cor. 3.15, 16. And John in his Revelation tells you of 144000 which were sealed out of all the Tribes of the children of Israel, Chap. 7.4. These were of the Jewish race, who were godly and converted; for, ver. 9. it is said, A great multitude, which no man could number, of all nations, people, kindreds, and tongues, stood before the Throne, and before the Lamb, clothed with white robes, and palms in their hands. These were of the Gentiles, as the other of the Jews. If any one doubt this point, let him read and ponder thoroughly what is Rom. 11. from the beginning of the 11. v to the 32.

Secondly, Observe.

When the Jews are converted, they shall repossess the land of Canaan.

God will gather them on every side, and bring them into their own Land. Hos. 1.10. It shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. This is spoken of the Land of Canaan. There he did disown them, and there he would own them again. Testimony to this truth, gives Jeremy, Chap. 50.4, 5. In those days, and in that time, saith the Lord, the children of Israel shall come, they and all the children of Judah together, going and w • eping: they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves to the Lord, in a perpetual Covenant. That in Isa. 2.2, 3. speaks to the same purpose, and most clearly that Isa. 11.11. And it shall come to pass in that day, that the Lord shall set his hand again the second time, to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the Sea. And in the 12. And he shall set up an Ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth. Here is mention of a second gathering of them from Assyria, which hath not yet been fulfilled; but shall, when the Lamb stand upon Mount Zion, with his 144000 sealed out of all the Tribes, Rev. 14.1. Chap. 7.4. Consider Isa. 65.17, 18, 19, 21, 22.

Thirdly, Observe.

The Lord knows how to, and can, reconcile divided Nations.

I will make them one Nation in the land, upon the mountains of Israel. The Jews were divided into two Nations, or Kingdoms: There was the Kingdom of Israel, and the Kingdom of Judah; and they were at great enmity, such enmity, that they would have no commerce one with another, Joh. 4.9. The ten Tribes went under the name of Samaritans, the other were called Jews. They were of divers Religions, ver. 22. They had their Calves at Dan and Bethel, the true worship was at Jerusalem. The enmity grew so great between them, that they were at open Wars, and sought the destruction of one another. Those of Israel and Samaria slew in Judah 120000 valiant men in one day, and carried away captive of their brethren 200000 women, sons, and daughters, and those they slew was in a rage reached up to heaven, 2 Chron. 28.6, 8, 9. Now, notwithstanding all the rage, fury, enmity, bitterness was in them, one against another, God knows how to reconcile them, and make them one Nation, one People, so that Ephraim shall not envy Judah, and Judah shall not vex Ephraim, Isa. 11.13. but, they shall agree, and cordially love one another. The Jews and Gentiles were at a greater distance, than the Jews amongst themselves, yet, God knew how to reconcile them, and did it, Eph. 2.12, 13, 14, 15, 16.

Neither shall they defile themselves anymore with their Idols.

The Jews were much addicted to Idolatry, no sooner were they out of Egypt, but they parted with their earings to make a Calf, Exod. 32.34. When they were in the Wilderness they joined themselves to Baal-Peor, Numb. 25.3. In time of the Judges, when in the Land of Canaac they served other God's, Judge. 10.13. And after the rent of Jeroboam, the ten Tribes did worship the Calves at Dan and Bethel, 1 King. 12.29, 30. Judah also trod in the same steps, committing Adultery with stones and with stocks, Jer. 3.8, 9. But when they should be united into one Nation and Kingdom again, Israel should cease from her Calves, and Judah from her Idols, they should no more go a whoring after them, whereby they defiled themselves and the Land.

Nor with their detestable things, nor with any of their transgressions.

Sanctius thinks these three words, Idols, Detestable things, Transgressions, to signify one and the same thing, to set forth the sinfulness of Idols, and false Religions; they are detestable, and cause the greatest Breaches between God and Men. The word for Transgression, is Pesha, which notes Apostasy, Rebellion, a proud and malicious violating of a Command. We may by Transgressions here, understand, not only their Idolatries; but, their other capital and crying sins. When God pleases to call and convert the Jews, and from them into one Nation, then they shall loath themselves, and their former doings.

But I will save them out of all their dwelling places, wherein they have sinned.

They were scattered up and down into divers Countries, and into several parts in those Countries, where they settled themselves, and s • nn'd by conforming to the Heathen amongst whom they dwelt, Ezek. 20.32. Jer. 44.8. But in what Countries soever they were, the Lord would have an eye to them and deliver them.

And will cleanse them.

The word in Hebrew for cleansing, is 〈 in non-Latin alphabet 〉 Taher, which is contrary to Tamee, signifying to defile, pollute; and, because a thing defiled hath lost its beauty, some make Taher to import Munditiem nitentem, shining or beautiful cleansing; for, when the filth of things is taken away, there is a splendor and beauty. God saith here, He will cleanse them; that is, from their Idolatry, and other sins, by the blood of Christ, and by his holy Spirit.

So shall they be my people, and I will be their God.

Now they lie in a desolate condition, and are looked at as cast off of God; yea, themselves conclude, they are cut off from me, ver. 11. But when they are gathered out of the Countries where they are dispersed and cleansed from their iniquities; then will I manifest to all the World, That they are my people; and, that I am their God: they themselves shall see and know it. They shall acknowledge me to be their God, and I will acknowledge them to be my people. The Covenant between us, shall be renewed and manifested.

First, Observe, from the two verses before this, and the next.

That when God begins to show mercy to his people afflicted, He multiplies mercies upon them.

He would take them from among the Heathen, bring them into their own Land, make them one Nation, set one King over them, continue them in the same condition, take their hearts off from I •• s, cleanse them from their defilements, take them into Covenant with himself, give them David to be their King, and keep them in doing of his will. Here is a series of many and great mercies. The like you had, Chap. 36.24, 25, 26, 27, 28, 29, 30. So Jerem. 32.37, 38, 39, 40, 41. When God is in a way of Judgments, he adds judgment to judgment, plague unto plague, as you may read, Levite. 26.18, 21, 28. And when he is in a way of Mercy, He adds mercy to mercy, as appears in the same Chapter, from ver. 4. to the 14.

Secondly, Observe.

False religious ways of Worship, are so far from advantaging men, that they do defile them.

The Jews thought to better themselves by conforming to the Religion and Worship of the Heathens; but, thereby they defiled themselves. And what is the favor or wealth of Heathens, when the conscience is defiled before God. Many, among Papists, when they have sin'd, run to their golden, silver, brassie, stony, and wooden gods, thinking by offering unto them to be purged from their sins, whereas, thereby, they do more deeply defile themselves.

Thirdly, Observe.

When people afflicted, receive choice mercies from God, then they will take heed of, and renounce former defilements.

Neither shall they defile themselves anymore with their Idols, nor with their Detestable things, nor with any of their Transgressions. When I shall show them kindness, and load them with mercies, they will consider what offended me, and cease • from it; then they will know me and my ways, and w ••• in the same, abhorring Idols. Hos. 14.8. Ephraim shall say, What have I anymore to do with Idols? When mercy comes, it melts the heart, makes a divorce between it and its Idols, its beloved sins; then it will have to do no more with heart or house Idols, nor with any Transgressions.

Fourthly, Observe.

God knows the dwellings of men, wherever they dwell, and the sins they commit in their dwellings.

These Jews were some in Egypt, some in Babylon, some in Media and Persia, 2 King. 17.6. yet he took notice of all their dwelling places, wherein they had sinned. There is not a Cottage in the Wilderness, nor a Closet in the City, not a Dungeon in the Earth, but the Lord knows the same, and what sins are acted there night and day. Revel. 2.13. I know thy works, and where thou dwellest: so saith God of Pergamos, and may say it of every Man, Family, Church and Nation, I know thy sins, and whe • e thou dwellest. Neither we, nor our sins are hid from God, dwell we in Canaan, or in Babylon. Let us look well to ourselves and to our ways; for, wherever we dwell, whatever we are or do, God's eye is constantly upon us.

Fifthly, Observe.

Deliverance out of afflicted and sinful conditions, is from the Lord himself.

I will save them out of all their dwelling places wherein they have sinned. They were captives in Babylon, and other places, there they sinned, and sinned greatly; and who but God could deliver them either from their sins, or their captivity. Amos 9.14. I will bring again the captivity of my people. God could break their bonds, change the Laws of the Medes and Persians, alter times and seasons, remove all impediments, and set his people at liberty. Psal. 107.19. He saveth them out of their distresses. When men are distressed at Sea, or Land, if ever they get out of those distresses, it's by the hand of the Lord, He saveth them. He is the Savior of Israel in the time of trouble, Jer. 14.8. He saveth from uncleanness, Ezek. 36.29. Salvation from affliction, or from sin, belongs to God, and to him alone, and he challengeth it to himself. Isa. 43.11. I, even I, am the Lord, and besides me there is no Savior.

Sixthly, Observe.

It's the Lord who makes defiled persons clean.

They were defiled with Idols, Detestable things, and Transgressions, and what saith the Lord? I will cleanse you. When an house was defiled with Leprosy, the Priest was to cleanse it with blood and water, Levite. 14.52. And when men are defiled, the Lord cleanseth them with blood and water, with the blood of his Son, 1 Joh. 1.7. and, with the water of his Spirit, Joh. 7.38, 39. These are the I • op with which God cleanseth sinners. Pharisees may cleanse the outside, but it's that God cleanseth inside and outside. Jer. 33.8. I will cleanse them from all their iniquities whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned. When God Justifies and Sanctifies a sinner, then is a sinner cleansed indeed, inwardly and outwardly, 1 Cor. 6.11.

Seventhly, Observe.

God takes pleasure in a cleansed people, and owns them for His.

So shall they be my people, and I will be their God; that is, when they should be cleansed. God hath no delight in polluted ones, He is an holy God, and delights in holy ones. David assures you hereof, when he, Psal. 24.3. propounds the question, Who shall ascend into the hill of the Lord? and who shall stand in his holy place? and gives answer, ver. 4. He that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully. Such a man, and such a people God delights to have in his presence, but the wicked, what ever they be, he puts away like dross, Psal. 119.119. The Refiner takes pleasure in the pure metal cleansed from the dross; the one he priseth, the other he rejects.

Vers. 24. And David my servant shall be King over them.

By David cannot Zorobbabel be meant: for he was not a King, and had he been so, yet he was not their Prince forever, as it's said of this David. David is here put for Christ, which the holy Scripture doth frequently, as Ezek 34.23. Hos. 3.5. Isa. 37.35. 2 King. 19.34. Jerem. 30.9. And that you may clearly see it is so, compare Isa. 45.3. where mention is made of the sure Mercies of David, with Act. 13.34. and there it's interpreted of Christ. So that in Amos 9.11. The Tabernacle of David, refers to Christ, Acts 15, 16. So then, this David is the Lord Christ, who is so called, both because, He descended from his loins, Rom. 1.3. whereupon, he is oft called, The Son of David, Mat. 1.1. Chap. 15.22. Mark 12.35. And, because, David was a Type of him in his slaying Goliath, and in his Kingly and Prophetical Office; It's not said here, Abraham my servant, or Jacob my servant shall be their King, although Christ descended from their loins, as well and really as from David 's; but, it's said, David my servant shall be their King: And the reason is, because, David was King over Israel