So much of this book of prophecy is occupied with denunciation and with pictures of destruction and desolation, that a passage like this is grateful and welcome, as a relief and contrast to much of what has gore before. The-prophet was evidently inspired to look into the far future, and to see visions of happiness and of glory which exalted and delighted his spirit. He was taught that the God of infinite compassion has counsels of salvation for sinful men, and plans of felicity for the ransomed Church. Some of the elements of blessedness, assured by God's faithfulness and mercy to his people, are pictured in these beautiful and encouraging verses.
I. PROSPERITY, SECURED BY THE VISITATION OF GOD'S MERCY AND LOVING-KINDNESS. This is figuratively represented by the promise, "The tree of the field shall yield its fruit, and the earth shall yield her increase." The Church is a garden, a vineyard, a forest; when it flourishes, it puts forth signs of vigorous life, and it is fruitful abundantly. The vitality of the Church expresses itself in its praises, thankgivings, and prayers, in its unity and brotherly love, in its deeds of justice and purity, in its benevolent and self-denying efforts for the good of the world.
II. DELIVERANCE AND LIBERTY, SECURED BY THE INTERPOSITION OF GOD'S MIGHT. The Lord "broke the bars of their yoke, and delivered them out of the hands of those who made bondmen of them." "Where the Spirit of the Lord is, there is liberty." It is his office to set God's people free from thraldom to error and to sin, and to make them God's freedmen, to introduce them into the glorious liberty of the sons of God. The promise must have had a special significance and sweetness for those who, like Ezekiel and his companions, were captives and exiles in a foreign land, and subject to the authority of strangers. Its spiritual meaning is comprehended and appreciated by all Christ's ransomed ones who are set free, his banished ones for whose return he has devised effectual means.
III. SECURITY THROUGH GOD'S PROTECTION. In a less settled state of society than our own, the literal meaning of the promise must have been peculiarly welcome: "They shall no more be a prey to the heathen, neither shall the beasts of the field devour them; but they shall dwell securely, and none shall make them afraid." The Church of Christ is secure as the fold of God's flock, the fortress of God's warriors, the home of God's children. The powers of earth and of hell are strong, but the power of Heaven is mightier, and this power is pledged for the guardianship and safety of the people of Christ. The power of Divine providence controls all outward events. The power of the Divine Spirit within checks every rising fear. "Fear not," says the Almighty Guardian and Helper, "fear not: I am with you!" - T.
They, even the house of Israel, are My people.
I. THE DISTINCTIVE APPELLATION here given to the persons addressed — "the house of Israel."
1. They were a people closely connected with each other. They belonged to the same house, or family. As the descendants from the same progenitor, they were, in a peculiar sense, brethren. The same is the case, though in a different sense, with those to whom the promises in the text are now made, in regard to their spiritual import. These persons, as genuine believers, are of the same house, or what the Apostle calls — "the household of faith." They are brethren; and God Himself is their Father.
2. As "the house of Israel," the persons to whom the promises in the text were originally addressed were a people highly privileged. But the people of God, under the present dispensation, are more highly favoured still. They too have been chosen by Him to be His peculiar people. They have a fuller and a far more glorious revelation of His will, and, both as it respects their present position and their future prospects, they have indeed "a goodly heritage"
3. As "the house of Israel," they were bound to the discharge of peculiar and very important duties. More still has been given to us; and therefore are our obligations to duty, if possible, more imperative. The Israelites were bound to love, to worship, and, in every other view, to serve the Lord; and so unquestionably are we.
4. Notwithstanding all this, "the house of Israel" had, previously to the time here referred to, departed grievously from the Lord, and wrought great abominations. Alas! the parallel here in regard to ourselves holds in a way that may and ought to fill us with shame and confusion of face. But where sin abounded, grace is often made much more to abound.
II. THE IMPORT OF THESE PROMISES as made to the persons so characterised.
1. There is here a promise of the continued presence of the Lord to be with them as their God.
2. It is here promised that the Lord will recognise the people addressed as being in reality His own people. The people of God are His peculiar property in consequence of the price paid for their purchase (1 Peter 1:18, 19). They are further God's people, in consequence of being closely, vitally, and immutably united to the person of His Son (John 17:21). They are His people, besides, in consequence of having been subdued and won to Him by the powerful and gracious operations of His Holy Spirit (Psalm 110:3). But, on the other hand, they are characterised and treated as the people of God in consequence of their own voluntary choice and covenant engagement to be "for Him, and not for another." They are accordingly blessed with all needful blessings as the people of God (Ephesians 1:3).
3. It is here promised, that they shall have a pleasing conviction of their peculiar blessedness in enjoying the presence of the Lord, and being recognised by Him as His people.
4. The accomplishment of this promise, implying, as it does, such honour and blessedness, is as certain as the truth of God can make it.Application —
1. Inquire to what description of people we belong.
2. Well may the saints of God "be joyful in glory."
3. All must be wretched and miserable who are not the people of God (Isaiah 57:20, 21).
4. Those who are not now the people of God may yet have that honour (Hosea 1:10).
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People
David,
EzekielPlaces
JerusalemTopics
Affirmation, Declares, Says, Sovereign, ThusOutline
1. A reproof of the shepherds7. God's judgment against them11. His providence over his flock20. The kingdom of ChristDictionary of Bible Themes
Ezekiel 34:25-31 1335 blessing
Ezekiel 34:26-31
1330 God, the provider
Ezekiel 34:30-31
1352 covenant, the new
Library
The Church of Christ
This, then, is the meaning of the text; that God would make Jerusalem and the places round about his hill a blessing. I shall not, however, use it so this morning, but I shall use it in a more confined sense--or, perhaps, in a more enlarged sense--as it applies to the church of Jesus Christ, and to this particular church with which you and I stand connected. "I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855That None Should Enter on a Place of Government who Practise not in Life what they have Learnt by Study.
There are some also who investigate spiritual precepts with cunning care, but what they penetrate with their understanding they trample on in their lives: all at once they teach the things which not by practice but by study they have learnt; and what in words they preach by their manners they impugn. Whence it comes to pass that when the shepherd walks through steep places, the flock follows to the precipice. Hence it is that the Lord through the prophet complains of the contemptible knowledge …
Leo the Great—Writings of Leo the Great
Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel
The Good Shepherd' and his one Flock' - Last Discourse at the Feast of Tabernacles.
The closing words which Jesus had spoken to those Pharisees who followed HIm breathe the sadness of expected near judgment, rather than the hopefulness of expostulation. And the Discourse which followed, ere He once more left Jerusalem, is of the same character. It seems, as if Jesus could not part from the City in holy anger, but ever, and only, with tears. All the topics of the former Discourses are now resumed and applied. They are not in any way softened or modified, but uttered in accents of …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye …
Andrew Murray—The Two Covenants
How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII
Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting
The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment …
John Newton—Messiah Vol. 2
The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments
That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great
Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting
Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully …
J. W. McGarvey—The Four-Fold Gospel
Second Great Group of Parables.
(Probably in Peræa.) Subdivision B. Parable of the Lost Sheep. ^C Luke XV. 3-7. ^c 3 And he spake unto them this parable [Jesus had spoken this parable before. See pp. 434, 435.] saying, 4 What man of you [man is emphatic; it is made so to convey the meaning that if man would so act, how much more would God so act], having an hundred sheep [a large flock], and having lost one of them, doth not leave the ninety and nine in the wilderness [the place of pasture, and hence the proper place to leave …
J. W. McGarvey—The Four-Fold Gospel
Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament
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