1A ty, lidský synu, prorokuj proti izraelským horám. Řekneš: Izraelské hory, slyšte Hospodinovo slovo. 2Toto praví Panovník Hospodin: Jelikož o vás nepřítel řekl: Výborně! I starodávná návrší se nám dostala do vlastnictví, 3proto prorokuj a řekni: Toto praví Panovník Hospodin: Právě proto, že vás pustoší a baží po vás ze všech stran, abyste se staly vlastnictvím ostatních národů, a zatáhli vás do řečí a pomluv lidu, 4proto izraelské hory, slyšte slovo Panovníka Hospodina: Toto praví Panovník Hospodin k horám a návrším, řečištím a údolím i ke zpustošeným troskám a opuštěným městům, která se stala lupem a předmětem výsměchu ostatních okolních národů. 5Proto praví Panovník Hospodin toto: Copak jsem nepromluvil se svou ohnivou žárlivostí proti ostatním národům a proti všem Edómcům, kteří zabrali mou zemi pro sebe do vlastnictví s radostí z celého srdce a s opovržením v duši, aby jako lup získali její pastviny? 6Proto prorokuj proti izraelské půdě. Řekneš horám a návrším, řečištím a údolím: Toto praví Panovník Hospodin: Hle, já jsem promluvil ve své žárlivosti a ve své zlobě, jelikož jste snášeli hanění národů. 7Proto praví Panovník Hospodin toto: Já jsem pozvedl svou ruku: Národy, které jsou okolo vás, ony jistě ponesou svou ostudu. 8A vy, izraelské hory, poskytnete své větvoví a ponesete své ovoce pro můj izraelský lid, protože se přiblížil jeho příchod. 9Vždyť hle, já jsem s vámi. Obrátím se k vám a budete obdělávány a osívány. 10A rozmnožím na vás lidi, úplně celý dům izraelský. Města budou obydlena a trosky budou vybudovány. 11Rozmnožím na vás lidi i zvěř, rozmnoží se a rozplodí se. Osídlím vás jako dřív a budu vám prokazovat dobro více než ve vašich počátcích. I poznáte, že já jsem Hospodin. 12Uvedu na vás lidi, svůj izraelský lid, obsadí vás a budete pro ně dědictvím. Už je více nebudete připravovat o děti. 13Toto praví Panovník Hospodin: Jelikož vám říkají: Ty jsi požírala lidi a připravovala jsi své národy o děti, 14proto už nebudeš lidi požírat a své národy už nebudeš připravovat o děti, je výrok Panovníka Hospodina. 15Nenechám už k tobě zaznít hanění národů a nebudeš už snášet tupení lidí. Své národy už nepřivedeš k pádu, je výrok Panovníka Hospodina. 16I stalo se ke mně Hospodinovo slovo: 17Lidský synu, když dům izraelský sídlil na své půdě, znečistili ji svým jednáním a svými činy. Jejich jednání bylo přede mnou jako nečistota při menstruaci. 18Tu jsem na ně vylil svou zlobu kvůli krvi, kterou vylévali na zemi; znečistili ji svými bůžky. 19Rozptýlil jsem je mezi národy, byli rozmetáni po zemích. Soudil jsem je podle jejich cesty a podle jejich činů. 20Přišli k národům tam, kde šli, a znesvěcovali mé svaté jméno, když o nich národy říkaly: Tito jsou Hospodinovým lidem a přitom odešli z jeho země. 21Avšak měl jsem soucit se svým svatým jménem, které dům izraelský znesvětil mezi národy, kamkoli přišel. 22Proto řekni domu izraelskému: Toto praví Panovník Hospodin: Já to nedělám kvůli vám, dome izraelský, nýbrž pro své svaté jméno, které jste znesvětili mezi národy, kamkoli jste přišli. 23Posvětím své velké jméno, znesvěcené mezi národy, které jste mezi nimi znesvětili. I poznají ty národy, že já jsem Hospodin, je výrok Panovníka Hospodina, až budu mezi vámi posvěcen před jejich očima. 24Tehdy vás vezmu z těch národů, shromáždím vás ze všech těch zemí a přivedu vás na vaši půdu. 25Pokropím vás čistou vodou a budete čistí; očistím vás od všech vašich nečistot a od všech vašich bůžků. 26Dám vám nové srdce a nového ducha dám do vašeho nitra. Odstraním srdce kamenné z vašeho těla a dám vám srdce masité. 27Svého ducha dám do vašeho nitra a způsobím, že budete žít podle mých ustanovení a má nařízení budete zachovávat a plnit. 28Budete bydlet v zemi, kterou jsem dal vašim otcům. I budete mým lidem a já budu vaším Bohem. 29Zachráním vás ode všech vašich nečistot. Zavolám na obilí, rozmnožím je a neuvedu na vás hlad. 30Rozmnožím ovoce na stromech a polní plodiny, takže už neponesete potupu hladu mezi národy. 31Pak si vzpomenete na své zlé cesty a na své činy, které nebyly dobré, a zhnusíte se sami sobě pro své zvrácenosti a pro své ohavnosti. 32Já to nedělám kvůli vám, je výrok Panovníka Hospodina, to ať je vám známo. Styďte se a hanběte se za své cesty, dome izraelský. 33Toto praví Panovník Hospodin: V den, kdy vás očistím ode všech vašich zvráceností, osídlím města a trosky budou vybudovány. 34A zpustošená země bude obdělávána místo toho, aby byla spouští před očima každého kolemjdoucího. 35I řeknou: Tato země, tak zpustošená, se stala podobnou zahradě Eden a města, zničená, zpustošená a zbořená, byla opevněna a obydlena. 36I poznají národy, které zůstanou okolo vás, že já Hospodin jsem vystavěl ta zbořená města a osadil jsem tu zpustošenou zemi. Já Hospodin jsem promluvil a vykonám to. 37Toto praví Panovník Hospodin: Co víc — dám se domu izraelskému poznat, že pro ně tohle učiním: Rozmnožím jejich lidi jako stádo. 38Jako posvátné ovce, jako stádo v Jeruzalémě při jeho svátcích, tak budou ta zničená města plná stáda lidí. I poznají, že já jsem Hospodin.
Jamieson Fausset Brown Bible Commentary 1 ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
mountains of Israel--in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (
Gen 49:26). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say, the so-called "everlasting" inheritance of Israel and of the "hills," which typified the unmoved perpetuity of it (
Ps 125:1-
Ps 125:2), has come to an end, in spite of the promise of God, and has become "ours" (compare
Deut 32:13;
Deut 33:15).
3 Literally, "Because, even because."
swallowed you up--literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance (
Ps 56:1-
Ps 56:2).
lips of talkers--literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them.
Deut 28:37, and
Jer 24:9 had foretold Israel's reproach among the heathen (
Dan 9:16).
4 Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (
Rom 8:19-
Rom 8:21) [POLANUS]. The completeness of the renewed blessedness of all parts of the land is implied.
derision-- (
Ps 79:4).
5 to cast it out for a prey--that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. FAIRBAIRN needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."
6 the shame of the heathen--namely, the shame with which the heathen cover you (
Ps 123:3-
Ps 123:4).
7 lifted . . . mine hand--in token of an oath (
Ezek 20:5;
Gen 14:22).
they shall bear their shame--a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.
8 they are at hand to come--that is the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it.
10 wastes builded--
Isa 58:12;
Isa 61:4;
Amos 9:11-
Amos 9:12,
Amos 9:14, where, as here (
Ezek 34:23-
Ezek 34:24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.
11 do better . . . than at your beginnings--as in the case of Job (
Job 42:12). Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.
12 to walk upon you--O mountains of Israel (
Ezek 36:8)!
thee . . . thou--change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (
Ezek 34:26); or land.
thou shall no more . . . bereave them of men--Thou shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludes to
Jer 15:7, "I will bereave them of children").
13 Thou land devourest up men--alluding to the words of the spies (
Num 13:32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which
Ezek 36:30, "reproach of famine among the heathen," implies the allusion here is).
14 bereave--so the Keri, or Hebrew Margin reads, to correspond to "bereave" in
Ezek 36:13; but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in
Ezek 36:15, "Neither shalt thou cause thy nations to fall any more."
17 removed woman-- (
Lev 15:19, &c.).
18 The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
20 profaned my holy name, when they--the heathen
said to them--the Israelites.
These, &c.--The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &c., and who, in such an abject plight, are "gone forth" as exiles "out of His land," are specimens of what Jehovah can or will effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be! (
Isa 52:5;
Rom 2:24).
21 I had pity for mine holy name--that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [FAIRBAIRN].
22 not . . . for your sakes--that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare
Deut 9:5-
Deut 9:6). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (
Ps 106:45), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.
23 sanctify--vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on
Ezek 36:20).
sanctified in you--that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (
Ezek 20:41;
Ezek 28:22).
24 Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."
25 The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "sanctified" before the heathen, and God's people be prepared for outward blessings.
sprinkle . . . water--phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean (
Num 19:9-
Num 19:18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (
Heb 9:13-
Heb 9:14;
Heb 10:22; compare
Jer 33:8;
Eph 5:26).
from all your idols--Literal idolatry has ceased among the Jews ever since the captivity; so far, the prophecy has been already fulfilled; but "cleansing from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.
26 new heart--mind and will.
spirit--motive and principle of action.
stony heart--unimpressible in serious things; like the "stony ground" (
Matt 13:5,
Matt 13:20), unfit for receiving the good seed so as to bring forth fruit.
heart of flesh--not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In
Ezek 18:31 they are commanded, "Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown to be coexistent. Man cannot make himself a new heart unless God gives it (
Phil 2:12-
Phil 2:13).
27 my spirit-- (
Ezek 11:19;
Jer 32:39). The partial reformation at the return from Babylon (
Ezra 10:6, &c.; Neh. 8:1-9:38) was an earnest of the full renewal hereafter under Messiah.
28 ye . . . my people, . . . I . . . your God-- (
Ezek 11:20;
Jer 30:22).
29 save . . . from all . . . uncleannesses--the province of Jesus, according to the signification of His name (
Matt 1:21). To be specially exercised in behalf of the Jews in the latter days (
Rom 11:26).
call for . . . corn--as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah (
Ps 105:16;
Matt 8:8-
Matt 8:9). Compare as to the subordination of all the intermediate agents to the Great First Cause, who will give "corn" and all good things to His people,
Hos 2:21-
Hos 2:22;
Zech 8:12.
30 no more reproach of famine among the heathen--to which their taunt (
Ezek 36:13), "Thou land devourest up men," in part referred.
31 remember your . . . evil ways--with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, shall melt the people into true repentance, which mere legal fear could not (
Ezek 16:61,
Ezek 16:63;
Ps 130:4;
Zech 12:10; compare
Jer 33:8-
Jer 33:9).
35 they shall say--The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (
Ezek 36:20-
Ezek 36:21); but now He so vindicates its sanctity (
Ezek 36:22-
Ezek 36:23) that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name (
Ezek 36:36).
Eden--as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden,"
Ezek 31:8-
Ezek 31:9), in original advantages, had been compared to "Eden, the garden of God" (
Ezek 28:13), from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden" (
Isa 51:3), and is to be so unchangeably.
36 Lord . . . spoken . . . do it-- (
Num 23:19).
37 I will yet for this be inquired of--so as to grant it. On former occasions He had refused to be inquired of by Israel because the inquirers were not in a fit condition of mind to receive a blessing (
Ezek 14:3;
Ezek 20:3). But hereafter, as in the restoration from Babylon (Neh. 8:1-9:38; Dan. 9:3-20, 21, 23), God will prepare His people's hearts (
Ezek 36:26) to pray aright for the blessings which He is about to give (
Ps 102:13-
Ps 102:17,
Ps 102:20;
Zech 12:10-
Zech 12:14;
Zech 13:1).
like a flock--resuming the image (
Ezek 34:23,
Ezek 34:31).
38 As the holy flock--the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.
Three stages in Israel's revival present themselves to the prophet's eye. (1) The new awakening of the people, the resurrection of the dead (
Ezek 37:1-
Ezek 37:14). (2) The reunion of the formerly hostile members of the community, whose contentions had affected the whole (
Ezek 37:15-
Ezek 37:28). (3) The community thus restored is strong enough to withstand the assault of Gog, &c. (Eze. 38:1-39:29) [EWALD].
