15<\/strong>. Read peoples<\/strong> for people, as usual.<\/p>\n cause thy nations to fall<\/em> ] Rather: bereave thy nation<\/strong> any more. The same word is read Eze 36:14<\/em><\/span>, but corrected in Heb. marg.<\/strong>, and the same correction should be made here (shakal = bereave, kashal = fall). The clause is wanting in LXX.<\/p>\n Hear in thee the shame of the pagan – <\/B>Hear the pagan putting thee to shame by their contemptuous words.<\/P> The reproach of the people – <\/B>Thy people (thy rightful possessors) shall have no cause to reproach thee for want of fertility. Were the blessings promised here merely temporal they could not be said to be fulfilled. The land is still subject to pagan masters. The words must point to blessings yet future, spiritual blessings.<\/P> In the following chapters to the end of Ezek. 39<\/span> the conflict between the world mid God is described in its most general form, and the absolute triumph of the kingdom of God fully depicted. The honor of God is asserted in the gathering together, and the purification of, His people. As the dispersion of the children of Israel was far wider and more lasting than the sojourn in Chaldaea, so the reunion here predicted is far more extensive and complete. The dispersion yet continues, the reunion will be in those days when Israel shall be gathered into the Church of God.<\/P><\/p>\n This verse is a confirmation of what was promised in Eze 36:12-14<\/span>, all which is doubled for more assurance, and each part already explicated. See Eze 36:6<\/span>. <\/P> <\/p>\n Neither will I cause men to hear in thee the shame of the Heathen any more<\/strong>,…. Their calumnies and revilings, their scoffs and jeers:<\/p>\n neither shalt thou bear the reproach of the people any more<\/strong>; or be any more a taunt and a curse, a proverb and a byword of the people; or be their laughing stock, and the object of their derision:<\/p>\n neither shalt thou cause thy nations to fall any more, saith the Lord God<\/strong>; by famine, sword, or pestilence, or any other judgment caused by sin: or, “thou shalt not bereave” l, as the marginal reading is; and which the Targum and many versions follow: now what is here promised, in this and the preceding verse, had not its full accomplishment upon the Jews’ return from the Babylonish captivity; for since that time their men have been devoured, and their tribes have been bereaved of them by famine, sword, and pestilence; and they have heard and bore the shame and reproach of the nations where they have been dispersed, and do to this day; wherefore these prophecies must refer to a future restoration of that people.<\/p>\n l “Non orbabis”, Starckius.<\/p>\n (15) Cause . . . to fall.<\/strong>In the last four verses there is a delicate play upon words which cannot well be expressed in English. Two verbs are used, each of them twice (bereave in Eze. 36:14<\/span> should be cause to fall,<\/em> as in margin), one of them meaning to bereave,<\/em> the other to cause to fall;<\/em> and these verbs have the same radical letters, but with the first two of them transposed.<\/p>\n In reviewing this whole prophecy (Eze. 35:1<\/span> to Eze. 36:15<\/span>), it is evident that the time had in view by the prophet was one in which Edom still existed as a nation, and was rejoicing in the fall of Israel. It cannot, therefore, look forward to any literal, but still future, accomplishment, since Edom, as a nation, has long since disappeared; and no future people, occupying the same territory or bearing the same name, could possibly sustain the same historic relations to Israel as are here attributed to Edom. Whatever, therefore, is to be literally understood in the prophecy must have been long ago fulfilled. And this was much. Israel was restored to its land, and there greatly multiplied, so that the country became for ages one of the most fertile and prosperous in Asia. At the same time, the sinfulness of the people, as of old, hindered the fulness of blessing that was within their reach. But a small part of them availed themselves of the opportunity to return to their land; and they who did so suffered themselves so to live that when the crowning blessing of the ages was fulfilled in the coming of the Messiah, the mass of the nation rejected and crucified Him. The blessings promised were fulfilled literally as far as the sinfulness of the people allowed; but inasmuch as these prevented anything like the full realisation of the terms of the prophecy, and as no future realisation of these is possible, on account of the total change of conditions and circumstances, it is plain that under these earthly terms the prophet, like his predecessors, Isaiah and the others, sets forth the glories of the spiritual future, and uses earthly blessings as the types of those better ones which are heavenly.<\/p>\n Eze. 36:16-38<\/span> constitute a separate prophecy, but one closely connected with that which has gone before. It is here declared that Israel has been scattered among the heathen because they had defiled the land by their sin (Eze. 36:16-19<\/span>); then, that although they had yet further profaned Gods name among the heathen, He yet had pity for that names sake (Eze. 36:20-23<\/span>); and, accordingly, that He will gather and restore Israel, cleansing them from their sins, and giving them a heart to keep His commandments (Eze. 36:24-32<\/span>); and in consequence of this change that He will greatly bless them (Eze. 36:35-38<\/span>). The great point of the prophecy is the moral change foretold in Eze. 36:25-27<\/span>; Eze. 36:31<\/span>.<\/p>\n 15<\/strong>. <\/strong> Neither shalt thou cause thy nations to fall <\/strong> R.V., “neither shalt thou cause thy nation to stumble;” but by slight change of text read, “neither shalt thou bereave thy nation any more,” or, “thou shalt no more bereave thy nation of children.”<\/p>\n Eze 36:15 Neither will I cause [men] to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD.<\/p>\n Ver. 15. Neither will I cause men to hear.<\/strong> ] I will cut off all occasions, and remove all such stumblingblocks as whereat the nations dash and split themselves.<\/p>\n the people = peoples. <\/p>\n thy. The 1611 edition of the Authorized Version reads “the”. <\/p>\n men: Eze 36:6, Eze 34:29, Isa 54:4, Isa 60:14, Mic 7:8-10, Zep 3:19, Zep 3:20 <\/p>\n thou bear: Psa 89:50, Zep 2:8 <\/p>\n Reciprocal: 1Ch 17:9 – and shall be Psa 79:4 – become Eze 16:52 – bear thine Eze 32:24 – borne Eze 34:28 – they shall Joe 2:19 – and I Mal 1:3 – laid<\/p>\n Eze 36:15. The land of Palestine is still the thing to which the language is addressed. The same assurance is given that it will receive its rightful citizens again, thereby being freed from the shame under which it will have lain for 70 years.<\/p>\n Neither will I cause [men] to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD. 15. Read peoples for people, as usual. cause thy nations to fall ] Rather: … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 36:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21385","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21385","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21385"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21385\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21385"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21385"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21385"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"