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Ezekiel 36:25
Verse
Context
A New Heart and a New Spirit
24For I will take you from among the nations and gather you out of all the countries, and I will bring you back into your own land.25I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols.26I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
Sermons
Compilations
Leonard Ravenhill
Thomas Watson
Charles Finney
Charles Alexander
Bishop W. F. MallalieuSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then - At the time of this great restoration - will I sprinkle clean water upon you - the truly cleansing water; the influences of the Holy Spirit typified by water, whose property it is to cleanse, whiten, purify, refresh, render healthy and fruitful. From all your filthiness - From every sort of external and internal abomination and pollution. And from all your idols - False gods, false worship, false opinions, and false hopes. Will I cleanse you - Entirely separate you.
Jamieson-Fausset-Brown Bible Commentary
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 19:9-18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (Heb 9:13-14; 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.
John Gill Bible Commentary
Then will I sprinkle clean water upon you,.... Not baptismal water, as Jerom; an ordinance indeed of the Gospel, and to which the Jews will submit when converted; and which is performed by water, but not by sprinkling, nor does it cleanse from sin; and is administered by men, and is not an operation of God, as this is: rather the regenerating grace of the Spirit; though this does not purify from all sin, and besides is intended in the next verse: it seems best to understand it of the blood of Christ, the blood of sprinkling, and of justification from sin, and pardon of it by it; so Kimchi and Jarchi interpret of purification by atonement; and the Targum is, "I will forgive your sins, as one is cleansed by the water of sprinkling, and the ashes of a heifer, which is for a sin offering:'' and ye shall be clean from all your filthiness, and from all your idols will I cleanse you; the blood of Christ cleanses from all sin; by it men are justified from all things, and are made perfectly pure and spotless in the sight of God; they are cleansed from original sin, the pollution of their nature; from all actual sins and transgressions, which are very defiling; from sins of heart, lip, and life; even from such as are idols, set up in the heart, and served.
Matthew Henry Bible Commentary
The people of God might be discouraged in their hopes of a restoration by the sense not only of their unworthiness of such a favour (which was answered, in the foregoing verses, with this, that God, in doing it, would have an eye to his own glory, not to their worthiness), but of their unfitness for such a favour, being still corrupt and sinful; and that is answered in these verses, with a promise that God would by his grace prepare and qualify them for the mercy and then bestow it on them. And this was in part fulfilled in that wonderful effect which the captivity in Babylon had upon the Jews there, that it effectually cured them of their inclination to idolatry. But it is further intended as a draught of the covenant of grace, and a specimen of those spiritual blessings with which we are blessed in heavenly things by that covenant. As (ch. 34) after a promise of their return the prophecy insensibly slid into a promise of the coming of Christ, the great Shepherd, so here it insensibly slides into a promise of the Spirit, and his gracious influences and operations, which we have as much need of for our sanctification as we have of Christ's merit for our justification. I. God here promises that he will work a good work in them, to qualify them for the good work he intended to bring about for them, Eze 36:25-27. We had promises to the same purport, Eze 11:18-20. 1. That God would cleanse them from the pollutions of sin (Eze 36:25): I will sprinkle clean water upon you, which signifies both the book of Christ sprinkled upon the conscience to purify that and to take away the sense of guilt (as those that were sprinkled with the water of purification were thereby discharged from their ceremonial uncleanness) and the grace of the Spirit sprinkled on the whole soul to purify it from all corrupt inclinations and dispositions, as Naaman was cleansed from his leprosy by dipping in Jordan. Christ was himself clean, else his blood could not have been cleansing to us; and it is a Holy Spirit that makes us holy: From all your filthiness and from all your idols will I cleanse you. And (Eze 36:29) I will save you from all your uncleannesses. Sin is defiling, idolatry particularly is so; it renders sinners odious to God and burdensome to themselves. When guilt is pardoned, and the corrupt nature sanctified, then we are cleansed from our filthiness, and there is no other way of being saved from it. This God promises his people here, in order to his being sanctified in them, Eze 36:23. We cannot sanctify God's name unless he sanctify our hearts, nor live to his glory, but by his grace. 2. That God would give them a new heart, a disposition of mind excellent in itself and vastly different from what it was before. God will work an inward change in order to a universal change. Note, All that have an interest in the new covenant, and a title to the new Jerusalem, have a new heart and a new spirit, and these are necessary in order to their walking in newness of life. This is that divine nature which believers are by the promises made partakers of. 3. That, instead of a heart of stone, insensible and inflexible, unapt to receive any divine impressions and to return any devout affections, God would give a heart of flesh, a soft and tender heart, that has spiritual senses exercised, conscious to itself of spiritual pains and pleasures, and complying in every thing with the will of God. Note, Renewing grace works as great a change in the soul as the turning of a dead stone into living flesh. 4. That since, besides our inclination to sin, we complain of an inability to do our duty, God will cause them to walk in his statutes, will not only show them the way of his statutes before them, but incline them to walk in it, and thoroughly furnish them with wisdom and will, and active powers, for every good work. In order to this he will put his Spirit within them, as a teacher, guide, and sanctifier. Note, God does not force men to walk in his statutes by external violence, but causes them to walk in his statutes by an internal principle. And observe what use we ought to make of this gracious power and principle promised us, and put within us: You shall keep my judgments. If God will do his part according to the promise, we must do ours according to the precept. Note, The promise of God's grace to enable us for our duty should engage and quicken our constant care and endeavour to do our duty. God's promises must drive us to his precepts as our rule, and then his precepts must send us back to his promises for strength, for without his grace we can do nothing. II. God here promises that he will take them into covenant with himself. The sum of the covenant of grace we have, Eze 36:28. You shall be my people, and I will be your God. It is not, "If you will be my people, I will be your God" (though it is very true that we cannot expect to have God to be to us a God unless we be to him a people), but he has chosen us, and loved us, first, not we him; therefore the condition is of grace, is by promise, as well as the reward; not of merit, not of works: "You shall be my people; I will make you so; I will give you the nature and spirit of my people, and then I will be your God." And this is the foundation and top-stone of a believer's happiness; it is heaven itself, Rev 21:3, Rev 21:7. III. He promises that he will bring about all that good for them which the exigence of their case calls for. When they are thus prepared for mercy, 1. Then they shall return to their possessions and be settled again in them (Eze 36:28): You shall dwell in the land that I gave to your fathers. God will, in bringing them back to it, have an eye not to any merit of theirs, but to the promise made to the fathers; for therefore he gave it to them at first, Deu 7:7, Deu 7:8. Therefore he is gracious, because he has said that he will be so. This shall follow upon the blessed reformation God would work among them (Eze 36:33): "In the day that I shall have cleansed you from all your iniquities, and so shall have made you meet for the inheritance, I will cause you to dwell in the cities, and so put you in possession of the inheritance." This is God's method of mercy indeed, first to part men from their sins, and then to restore them to their comforts. 2. Then they shall enjoy a plenty of all good things. When they are saved from their uncleanness, from their sins which kept good things from them, then I will call for the corn and will increase it, Eze 36:29. Plenty comes at God's call, and the plenty he calls for shall be still growing; and when he speaks the word the fruit both of the tree and of the field shall multiply. As the inhabitants multiply the productions shall multiply for their maintenance; for he that sends mouths will send meat. Famine was one of the judgments which they had laboured under, and it had been as much as any a reproach to them, that they should be starved in a land so famed for fruitfulness. But now I will lay no famine upon you; and none are under that rod without having it laid on by him. Then they shall receive no more reproach of famine, shall never be again upbraided with that, nor shall it ever be said that God is a Master that keeps his servants to short allowance. Nay, they shall not only be cleared from the reproach of famine, but they shall have the credit of abundance. The land that had long lain desolate in the sight of all that passed by, that looked upon it, some with contempt and some with compassion, shall again be tilled (Eze 36:34), and, having long lain fallow, it will now be the more fruitful. Observe, God will call for the corn and yet they must till the ground for it. Note, Even promised mercies must be laboured for; for the promise is not to supersede, but to quicken and encourage our industry and endeavour. And such a blessing will God command on the hand of the diligent that all who pass by shall take notice of it, with wonder, Eze 36:35. They shall say, "See what a blessed change here is, how this land that was desolate has become like the garden of Eden, the desert turned again into a paradise," Note, God has honours in reserve for his people to be crowned with sufficient to counterbalance the contempt they are now loaded with, and in them he will be honoured. This wonderful increase both of the people of the land and of its products is compared (Eze 36:38) to the large flocks of cattle that are brought to Jerusalem, to be sacrificed at one of the solemn feasts. Even the cities that now lie waste shall be filled with flocks of men, not like the flocks with which the pastures are covered over (Psa 65:13), but like the holy flock which is brought to the courts of the Lord's house. Note, Then the increase of the numbers of a people is honourable and comfortable indeed when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God's temple. IV. He shows what shall be the happy effects of this blessed change. 1. It shall have a happy effect upon the people of God themselves, for it shall bring them to an ingenuous repentance for their sins (Eze 36:31): Then shall you remember your own evil ways and shall loathe yourselves. See here what sin is; it is an abomination, a loathsome thing, that abominable thing which the Lord hates. See what is the first step towards repentance; it is remembering our own evil ways, reflecting seriously upon the sins we have committed and being particular in recapitulating them. We must remember against ourselves not only our gross enormities, our own evil ways, but our defects and infirmities, our doings that were not good, not so good as they should have been; not only our direct violations of the law, but our coming short of it. See what is evermore a companion of true repentance, and that is self-loathing, a holy shame and confusion of face: "You shall loathe yourselves in your own sight, seeing how loathsome you have made yourselves in the sight of God." Self-love is at the bottom of sin, which we cannot but blush to see the absurdity of; but our quarrelling with ourselves is in order to our being, upon good grounds, reconciled to ourselves. And, lastly, see what is the most powerful inducement to an evangelical repentance, and that is a sense of the mercy of God; when God settles them in the midst of plenty, then they shall loathe themselves for their iniquities. Note, The goodness of God should overcome our badness and lead us to repentance. The more we see of God's readiness to receive us into favour upon our repentance the more reason we shall see to be ashamed of ourselves that we could ever sin against so much love. That heart is hard indeed that will not be thus melted. 2. It shall have a happy effect upon their neighbours, for it shall bring them to a more clear knowledge of God (Eze 36:36): "Then the heathen that are left round about you, that spoke ignorantly of God (for so all those do that speak ill of him) when they saw the land of Israel desolate, shall begin to know better, and to speak more intelligently of God, being convinced that he is able to rebuild the most desolate cities and to replant the most desolate countries, and that, though the course of his favours to his people may be obstructed for a time, they shall not be cut off for ever." They shall be made to know the truth of divine revelation by the exact agreement which they shall discern between God's word which he has spoken to Israel and his works which he has done for them: I the Lord have spoken it, and I will do it. With us saying and doing are two things, but they are not so with God. V. He proposes these things to them, not as the recompence of their merits, but as the return of their prayers. 1. Let them not think that they have deserved it: Not for your sakes do I this, be it known to you (Eze 36:22, Eze 36:32); no, be you ashamed and confounded for your own ways. God is doing this, all this which he has promised; it is as sure to be done as if it were done already, and present events have a tendency towards it. But then, (1.) They must renounce the merit of their own good works, and be brought to acknowledge that it is not for their sakes that it is done; so, when God brought Israel into Canaan the first time, an express caveat was entered against this thought. Deu 9:4-6, It is not for thy righteousness. It is not for the sake of any of their good qualities or good deeds, not because God had any need of them, or expected any benefit by them. No, in showing mercy he acts by prerogative, not for our deserts, but for his own honour. See how emphatically this is expressed: Be it known to you, it is not for your sakes, which intimates that we are apt to entertain a high conceit of our own merits and are with difficulty persuaded to disclaim a confidence in them. But, one way or other, God will make all his favourites to know and own that it is his grace, and not their goodness, his mercy, and not their merit, that made them so; and that therefore not unto them, not unto them, but unto him, is all the glory due. (2.) They must repent of the sin of their own evil ways. They must own that the mercies they receive from God are not only not merited, but that they are a thousand times forfeited; and therefore they must be so far from boasting of their good works that they must be ashamed and confounded for their evil ways, and then they are best prepared for mercy. 2. Yet let them know that they must desire and expect it (Eze 36:37): I will yet for this be enquired of by the house of Israel. God has spoken, and he will do it, and he will be sought unto for it. He requires that his people should seek unto him, and he will incline their hearts to do it, when he is coming towards them in ways of mercy. (1.) They must pray for it, for by prayer God is sought unto, and enquired after. What is the matter of God's promises must be the matter of our prayers. By asking for the mercy promised we must give glory to the donor, express a value for the gift, own our dependence, and put honour upon prayer which God has put honour upon. Christ himself must ask, and then God will give him the heathen for his inheritance, must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. (2.) They must consult the oracles of God, and thus also God is sought unto and enquired after. The mercy must be, not an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it with an eye of faith fastened upon the promise, which must be both the guide and the ground of our expectations. Both these ways we find God enquired of by Daniel, in the name of the house of Israel, when he was about to do those great things for them; he consulted the oracles of God, for he understood by books, the book of the prophet Jeremiah, both what was to be expected and when; and then he set his face to seek God by prayer, Dan 9:2, Dan 9:3. Note, Our communion with God must be kept up by the word and prayer in all the operations of his providence concerning us and in both he must be enquired of.
Tyndale Open Study Notes
36:25 It was not enough to bring Israel back to the land; they would also become a new, transformed Israel. God would sprinkle them with clean water to cleanse them from all of the impurities that had defiled the land. Such sprinkling with water was a routine part of Jewish purification ceremonies (see Num 19); it symbolized a fresh start, with their old sins washed away.
Ezekiel 36:25
A New Heart and a New Spirit
24For I will take you from among the nations and gather you out of all the countries, and I will bring you back into your own land.25I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols.26I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
- Scripture
- Sermons
- Commentary
(So Great Salvation - Part 7) Preparation for the Baptism With the Holy Spirit
By Paris Reidhead2.7K46:44EZK 36:25
This sermon delves into the process of preparation for the baptism with the Holy Spirit, emphasizing the need to be strengthened by the Spirit deep within, to relinquish the right to our rights, and to present our bodies as living sacrifices to God. It explores the pattern set by Jesus in being sent by the Father and the importance of understanding the implications of being filled with the Spirit. The sermon highlights the journey of surrender and preparation for Christ to dwell fully within us.
Passing Over the Smitten Waters (Compilation)
By Compilations77104:54CompilationGEN 1:1EXO 14:212KI 2:14PSA 119:105EZK 36:25MAT 6:33JHN 7:38In this sermon, the preacher emphasizes the importance of not treating the Word of God as a dead letter, but as a living and powerful force. He uses the example of Elijah and the Jordan River to illustrate the need for believers to cross over from death to life and from barrenness to the promises of God. The preacher encourages listeners to cry out to God and seek a deeper understanding of His Word, just as the great men and women of faith throughout history have done. He emphasizes the need to trust in God's provision and to make the choice to cross over into the impossible places that the Spirit of God wants to lead us to.
A New Creature
By Leonard Ravenhill5031:09:06Born AgainNew CreationTransformation in ChristEZK 36:252CO 5:17EPH 1:18Leonard Ravenhill emphasizes the transformative power of being in Christ, asserting that anyone who is in Him becomes a new creation, leaving behind their old life. He reflects on the Apostle Paul's journey from a zealous persecutor of Christians to a passionate advocate for the Gospel, illustrating the depth of God's mercy and the radical change that occurs through faith. Ravenhill challenges the congregation to recognize their own transformation and the call to live out their new identity in Christ, highlighting that true salvation is not just about forgiveness but also about receiving a new heart and spirit. He encourages believers to embrace their new life, filled with purpose and the power of God, and to share this message of hope with others. The sermon concludes with a call to action, urging listeners to live boldly as new creations in Christ.
The Substantial Excellency of Spiritual Things
By Thomas Watson0PRO 3:21PRO 8:17PRO 8:21ISA 55:2EZK 36:251CO 1:242CO 6:10COL 1:12HEB 10:341PE 1:3REV 3:18Thomas Watson preaches about the substantial excellency of spiritual things, emphasizing the importance of seeking after true substance in Christ and grace. He delves into the qualifications of those who love Christ and the privileges of inheriting substance from God. Watson explains the threefold interpretation of substance as Christ, the grace of the Spirit, and salvation. He urges believers to labor diligently for spiritual substance, highlighting the incomparable worth of grace and the need to trade for it in holy ordinances and seek it from Christ. Watson encourages gratitude for the spiritual substance received and a continual pursuit of more grace to experience increased strength, joy, and glory.
The Promises of God--No. 3
By Charles Finney0CovenantsHoly SpiritEZK 36:252PE 1:4In his sermon 'The Promises of God--No. 3', Charles Finney emphasizes the transformative power of the New Covenant through the Holy Spirit, contrasting it with the Old Covenant which relied on human strength and was ultimately ineffective in securing holiness. He explains that the New Covenant offers a profound internal change, where God's laws are written on the hearts of believers, enabling them to live in obedience and righteousness. Finney highlights that the New Covenant is not just a continuation of the Old but a fulfillment that provides a mediator in Christ, ensuring the promises of God are realized in the lives of believers. He stresses the importance of recognizing the distinct roles of both covenants in the believer's journey towards sanctification and spiritual life.
"The Dark Night of Nicodemus" Ch. 3:1-8
By Charles Alexander0GEN 6:3PSA 51:5EZK 36:25JHN 3:2ROM 7:52PE 3:10Charles Alexander preaches a profound sermon on the encounter between Nicodemus and Jesus, highlighting the spiritual significance of Nicodemus coming to Jesus by night. The nocturnal visit symbolizes Israel's night of spiritual ignorance and unbelief, representing the darkness shrouding both Nicodemus and the nation. Jesus' declaration that one must be born again of water and the Spirit emphasizes the necessity of a new creation by the Holy Spirit to enter the kingdom of God, contrasting the fallen nature of the flesh with the spiritual rebirth. The sermon warns against the impending judgment on the corrupt and wicked world, urging all to heed the divine truth and prepare for the final battle between good and evil.
Inbred Sin and Its Cure
By Bishop W. F. Mallalieu0EZK 36:252CO 7:1HEB 3:12HEB 6:1HEB 9:13HEB 12:12Bishop W. F. Mallalieu preaches about the deep desire for freedom from sin and the longing for a pure heart, emphasizing the need for God's power to break the yoke of inbred sin and set the spirit free. He highlights the importance of surrendering to Jesus, asking for a clean heart, and seeking God's perfect peace and love. The sermon delves into the doctrine of 'inbred sin' as taught by Methodist theologians, showcasing Charles Wesley's hymns that express the yearning for holiness and the struggle against the remnants of sin within believers. Bishop Mallalieu underscores the continuous need for sanctification and the journey towards perfection in Christ, drawing from John Wesley's teachings on conversion and the ongoing battle against sin in the believer's life.
The Washbasin
By Henry Law0EXO 30:18EXO 38:8EZK 36:25JHN 3:31JN 1:7Henry Law preaches about the significance of the bronze washbasin in the Bible, symbolizing the cleansing power of Christ to remove sin and restore hope. The washbasin, made of bronze mirrors donated by women, represents the strength of Christ and the transformation of hearts from vanity to divine purpose. It serves as a reminder of the need for spiritual cleansing and the eternal happiness found in accepting Christ's redemption. The washbasin stands as a witness of God's grace, offering a way to wash away sin and be made pure through the blood of Jesus.
On the Total Depravity of the Heart
By Thomas Reade0GEN 6:5PSA 103:1PSA 145:1ISA 12:1ISA 41:10ISA 43:2ISA 43:25ISA 45:17JER 31:3EZK 36:25Thomas Reade preaches on the total depravity of the human heart, emphasizing the radical and universal corruption that occurred after the fall, as seen in Genesis. He highlights the natural blindness that hinders people from acknowledging their depravity and the need for sovereign grace to cleanse and transform the heart. Reade urges listeners to humble themselves before God, confess their guilt, and accept the gracious offers of pardon and peace through Christ's sacrifice. He reassures believers of God's promise of forgiveness, salvation, and eternal consolation, declaring that those who trust in the Lord will be strengthened, upheld, and never forsaken.
The Clean Water Sprinkled and the New Heart Given
By J.C. Philpot0PSA 51:7PSA 55:22PSA 110:3PRO 4:18ISA 1:18EZK 36:25JHN 3:19JHN 7:37ACT 9:6TIT 3:5HEB 9:11J.C. Philpot preaches about the cleansing power of God's clean water, symbolizing the Holy Spirit, to wash away filthiness and idols from the hearts of believers. He highlights the deep-rooted sins of unbelief and idolatry using examples from the children of Israel's history. Philpot emphasizes the need for the clean water to be sprinkled on the understanding, will, conscience, affections, and idols of individuals to bring about regeneration, sanctification, and a new heart and spirit. The sermon focuses on the transformative effects of God's clean water in cleansing, renewing, and purifying the innermost being of believers.
Heart Purity
By Duncan Campbell0Cleansing Power of ChristHeart PurityPSA 24:3PSA 51:10EZK 36:25MAT 5:8JHN 13:10ROM 6:51CO 2:142CO 7:11TH 5:231PE 2:24Duncan Campbell emphasizes the significance of heart purity in the Christian life, drawing from Revelation 4:1-5 to illustrate the importance of being 'clothed in white raiment' and wearing 'crowns of gold' as symbols of purity and power. He argues that heart purity is not merely an aspiration but an attainable experience through the cleansing power of Christ's blood, as supported by biblical testimonies and the teachings of figures like David and Charles Wesley. Campbell warns against the misconception that purity is synonymous with maturity, asserting that true holiness is a crisis experience of cleansing rather than a gradual process. He encourages believers to seek this purity actively, as it is essential for a life that honors God and reflects His righteousness. The sermon concludes with a call to continuous cleansing and a sensitive relationship with God to maintain this purity.
Holiness in the Teachings of the Bible
By James Blaine Chapman0PSA 119:11EZK 36:25ROM 3:23GAL 2:202TI 3:16TIT 2:11HEB 9:141PE 1:161JN 1:91JN 4:4James Blaine Chapman emphasizes the importance of storing the mind with Scripture texts and old hymns, highlighting how they become a valuable heritage over time. He stresses the significance of understanding the Bible in its entirety, focusing on holiness and redemption as central themes. Chapman delves into the moral and spiritual antipodes of sin and holiness, emphasizing the need to choose holiness for salvation. He explores the concept of atonement for sin, illustrating the dual process of pardon and cleansing through the finished work of Christ.
The Nature and Author of Regeneration
By Samuel Davies0EZK 36:25JHN 3:32CO 5:17EPH 2:10JAS 1:171PE 1:31JN 2:291JN 4:71JN 5:4Samuel Davies preaches about the necessity and nature of regeneration, emphasizing the divine transformation required for salvation. He delves into the biblical concept of being 'born again,' highlighting the profound change in views, temper, and practice that occurs in a regenerate soul. Davies challenges the misconception that baptism is synonymous with regeneration, asserting that the new birth is a rational, noble work of God, essential for entry into the kingdom of heaven. He explores the role of God as the author of regeneration and outlines the process by which the divine agent produces this transformative change in individuals.
Brokenness
By Mark Partin0PSA 51:16PSA 139:23ISA 57:15JER 5:23EZK 36:25MAT 5:3MAT 15:7JAS 4:8Mark Partin preaches on the importance of brokenness and humility in rekindling our 'first love' for Jesus Christ, emphasizing the need to reconcile broken relationships and rebuild areas of despair, all starting with brokenness and humility as there are no exceptions, shortcuts, or substitutes. The sermon delves into the issue of the heart, highlighting the importance of having a contrite and humble spirit before God, drawing from biblical examples like Naaman in 2 Kings 5 and various passages from Jeremiah and Matthew. The message stresses that true brokenness is a continuous lifestyle of surrendering our will to God, allowing Him to shatter our self-reliance and independence, and softening our hearts to be receptive to His truth.
Section I. It Is Desirable to Be Holy
By Jesse T. Peck0LEV 11:44JOB 1:1EZK 36:25LUK 1:62CO 3:18PHP 1:211TH 5:23HEB 11:5JAS 2:23Jesse T. Peck preaches about the possibility and desirability of achieving holiness in the sight of God. He emphasizes that God's command to be holy is achievable, as evidenced by the lives of biblical figures like Enoch, Abraham, Job, and Paul, who walked with God, exhibited faith, and maintained blameless lives. The divine promises of cleansing and sanctification, along with the prayers for sanctification found in the Bible, further support the belief that it is possible for believers to attain complete holiness through the power of God's grace.
Preparation for the Baptism of the Holy Spirit
By Paris Reidhead0ISA 44:3JER 29:11EZK 36:25MAT 3:11JHN 17:18JHN 20:22ROM 8:9ROM 12:1EPH 3:14Paris Reidhead preaches on the preparation for the Baptism of the Holy Spirit, emphasizing the process of being filled with the Spirit after the new birth. He delves into the importance of relinquishing our rights and preparing our hearts to be vessels for God's Spirit. Reidhead highlights the need to seek God wholeheartedly, aligning our desires with His will, and surrendering every aspect of our being to Him for His use.
Christian Perfection
By John Wesley0Christian PerfectionHolinessEZK 36:25MAT 5:48ROM 6:12CO 10:4GAL 2:20PHP 3:121PE 1:162PE 3:181JN 3:91JN 5:18John Wesley preaches on 'Christian Perfection,' emphasizing that while Christians are not perfect in knowledge, free from mistakes, or exempt from temptation, they can attain a state of holiness that reflects the character of Christ. He clarifies that perfection does not mean the absence of sin but rather a transformative relationship with God that leads to a life free from willful sin and evil thoughts. Wesley encourages believers to strive for this perfection, which is a continual process of growth in grace and knowledge of God, and asserts that true Christians can live in a way that aligns with God's will, empowered by the Holy Spirit.
Address to Seekers
By Thomas Cook0EZK 36:22EZK 36:25JHN 17:17ROM 6:11EPH 3:201TH 5:23HEB 7:25Thomas Cook preaches on the pursuit of entire sanctification, emphasizing the importance of having a clear understanding of the goal to reach it as a definite point of attainment. He highlights that holiness is revealed by the Holy Spirit, who shows us our sin and provides the remedy, guiding us to aim at a specific point. Cook stresses that while we may not fully comprehend the doctrine, we must know what we seek and pursue it with unwavering determination, focusing on the distinct characteristics of entire sanctification.
God Himself Must Judge Our Sin
By Andrew Murray0God's JudgmentSin and CleansingEZK 36:25Andrew Murray emphasizes that only God can truly judge and deal with our sins, warning that many believers fail because they attempt to manage their sin on their own. He urges Christians to surrender their sins to God, allowing Him to execute His judgment and cleanse them from all unrighteousness. Murray highlights the importance of recognizing the various forms of sin, including lust, pride, and idolatry, and encourages believers to bring these before God for His fierce judgment. By doing so, they can experience true freedom and cleansing from their sins. Ultimately, he reassures that God will fulfill His promise to cleanse His people from all filthiness.
Entire Sanctification in Prophecy
By Dougan Clark0ISA 1:16ISA 6:1EZK 36:25HOS 2:16JOL 2:28MAL 3:3Dougan Clark preaches on the Major Prophets Isaiah, Jeremiah, Ezekiel, and Daniel, highlighting their prophecies about believers' sanctification in the gospel era under the reign of Christ. Isaiah's call to prophetic office and vision of the pre-existent Christ in chapter six symbolize the baptism with the Holy Ghost. Isaiah emphasizes repentance, faith, and trusting in God's mercy for salvation. Ezekiel's prophecy in chapter 36 speaks of cleansing from sin and receiving a new heart and spirit through the Holy Spirit, pointing to justification and sanctification. The Minor Prophets also allude to holiness, with Hosea symbolizing the intimate relationship between believers and God as a marriage union, and Joel prophesying the outpouring of the Holy Spirit for purification and empowerment in service.
Matthew 15:1-20. Jesus Eats With Unwashed Hands.
By Favell Lee Mortimer0PSA 51:10EZK 36:25MAT 15:1MRK 7:14EPH 5:26TIT 3:5HEB 10:221JN 1:7Favell Lee Mortimer preaches about Jesus' boldness in confronting the false teachings of the Jewish elders, exposing their harmful traditions and emphasizing the importance of following God's commands over man-made rules. Jesus teaches that true defilement comes from the sinful thoughts and desires of the heart, rather than external actions, highlighting the need for inner cleansing through the blood of Christ. He emphasizes that only Jesus can wash away our spiritual impurities and transform us, offering forgiveness and sanctification to all who seek His mercy.
How So?
By Thomas Brooks0Covenant of GraceGod's MercyJER 32:38JER 32:40EZK 36:25Thomas Brooks emphasizes the profound nature of God's covenant of grace, which He established out of His mercy to save mankind from eternal loss. This covenant assures that God will be our God, providing us with His attributes for our benefit, including grace, power, wisdom, goodness, mercy, and glory. Brooks highlights that this covenant is everlasting, with God promising never to turn away from doing good to His people, while also instilling a reverent fear in their hearts to ensure they remain faithful. The glory of this covenant lies in God's commitment to fulfill all that He requires from us, transforming our hearts and spirits to align with His will. Ultimately, it is a divine assurance of our eternal happiness and relationship with God.
They Run on Another's Legs
By Thomas Brooks0Strength in ChristPerseveranceEZK 36:25Thomas Brooks emphasizes that Christians persevere in their faith not through external pressures but through the inward power and principles given by God. He highlights that true perseverance comes from a new heart and spirit, as promised in Ezekiel, which enables believers to follow God's decrees. Brooks illustrates that believers run on the strength of Christ, drawing from His power to sustain them through challenges, as seen in Isaiah. This reliance on Christ's strength ensures that they do not grow weary or faint in their spiritual journey.
Bible Survey - Ezekiel
By Peter Hammond0EZK 3:17EZK 18:20EZK 22:30EZK 33:2EZK 34:1EZK 36:25EZK 37:1JHN 7:37ROM 10:172TI 4:1Peter Hammond preaches on the life and prophecies of Ezekiel, a priestly prophet who ministered among the exiles in Babylon. Ezekiel's unique style of ministry involved using symbols, parables, and dramatic presentations to convey God's messages. He emphasized personal responsibility, individual consequences of disobedience, and the need for repentance and revival. Ezekiel's prophecies included warnings of judgement on Jerusalem, the restoration of Israel, and the coming of the Messiah, who would bring living waters and establish a new covenant.
Eradication, Suppression, or Counteraction, Which?
By Charles William Butler0PSA 68:13ISA 1:25EZK 36:25MAL 3:2ROM 6:6ROM 8:2EPH 4:22EPH 5:26COL 3:91JN 1:7Charles William Butler delves into the theological terms 'eradication,' 'suppression,' and 'counteraction' in Christian holiness, emphasizing the need to base doctrines on the truths found in the Scriptures. While these terms are not directly from the Bible, the concept of dealing with indwelling sin is deeply rooted in biblical principles. Through various Bible verses, the sermon explores the idea of God purging, cleansing, and transforming believers, ultimately leading to a life free from sin and filled with righteousness and holiness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then - At the time of this great restoration - will I sprinkle clean water upon you - the truly cleansing water; the influences of the Holy Spirit typified by water, whose property it is to cleanse, whiten, purify, refresh, render healthy and fruitful. From all your filthiness - From every sort of external and internal abomination and pollution. And from all your idols - False gods, false worship, false opinions, and false hopes. Will I cleanse you - Entirely separate you.
Jamieson-Fausset-Brown Bible Commentary
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 19:9-18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (Heb 9:13-14; 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.
John Gill Bible Commentary
Then will I sprinkle clean water upon you,.... Not baptismal water, as Jerom; an ordinance indeed of the Gospel, and to which the Jews will submit when converted; and which is performed by water, but not by sprinkling, nor does it cleanse from sin; and is administered by men, and is not an operation of God, as this is: rather the regenerating grace of the Spirit; though this does not purify from all sin, and besides is intended in the next verse: it seems best to understand it of the blood of Christ, the blood of sprinkling, and of justification from sin, and pardon of it by it; so Kimchi and Jarchi interpret of purification by atonement; and the Targum is, "I will forgive your sins, as one is cleansed by the water of sprinkling, and the ashes of a heifer, which is for a sin offering:'' and ye shall be clean from all your filthiness, and from all your idols will I cleanse you; the blood of Christ cleanses from all sin; by it men are justified from all things, and are made perfectly pure and spotless in the sight of God; they are cleansed from original sin, the pollution of their nature; from all actual sins and transgressions, which are very defiling; from sins of heart, lip, and life; even from such as are idols, set up in the heart, and served.
Matthew Henry Bible Commentary
The people of God might be discouraged in their hopes of a restoration by the sense not only of their unworthiness of such a favour (which was answered, in the foregoing verses, with this, that God, in doing it, would have an eye to his own glory, not to their worthiness), but of their unfitness for such a favour, being still corrupt and sinful; and that is answered in these verses, with a promise that God would by his grace prepare and qualify them for the mercy and then bestow it on them. And this was in part fulfilled in that wonderful effect which the captivity in Babylon had upon the Jews there, that it effectually cured them of their inclination to idolatry. But it is further intended as a draught of the covenant of grace, and a specimen of those spiritual blessings with which we are blessed in heavenly things by that covenant. As (ch. 34) after a promise of their return the prophecy insensibly slid into a promise of the coming of Christ, the great Shepherd, so here it insensibly slides into a promise of the Spirit, and his gracious influences and operations, which we have as much need of for our sanctification as we have of Christ's merit for our justification. I. God here promises that he will work a good work in them, to qualify them for the good work he intended to bring about for them, Eze 36:25-27. We had promises to the same purport, Eze 11:18-20. 1. That God would cleanse them from the pollutions of sin (Eze 36:25): I will sprinkle clean water upon you, which signifies both the book of Christ sprinkled upon the conscience to purify that and to take away the sense of guilt (as those that were sprinkled with the water of purification were thereby discharged from their ceremonial uncleanness) and the grace of the Spirit sprinkled on the whole soul to purify it from all corrupt inclinations and dispositions, as Naaman was cleansed from his leprosy by dipping in Jordan. Christ was himself clean, else his blood could not have been cleansing to us; and it is a Holy Spirit that makes us holy: From all your filthiness and from all your idols will I cleanse you. And (Eze 36:29) I will save you from all your uncleannesses. Sin is defiling, idolatry particularly is so; it renders sinners odious to God and burdensome to themselves. When guilt is pardoned, and the corrupt nature sanctified, then we are cleansed from our filthiness, and there is no other way of being saved from it. This God promises his people here, in order to his being sanctified in them, Eze 36:23. We cannot sanctify God's name unless he sanctify our hearts, nor live to his glory, but by his grace. 2. That God would give them a new heart, a disposition of mind excellent in itself and vastly different from what it was before. God will work an inward change in order to a universal change. Note, All that have an interest in the new covenant, and a title to the new Jerusalem, have a new heart and a new spirit, and these are necessary in order to their walking in newness of life. This is that divine nature which believers are by the promises made partakers of. 3. That, instead of a heart of stone, insensible and inflexible, unapt to receive any divine impressions and to return any devout affections, God would give a heart of flesh, a soft and tender heart, that has spiritual senses exercised, conscious to itself of spiritual pains and pleasures, and complying in every thing with the will of God. Note, Renewing grace works as great a change in the soul as the turning of a dead stone into living flesh. 4. That since, besides our inclination to sin, we complain of an inability to do our duty, God will cause them to walk in his statutes, will not only show them the way of his statutes before them, but incline them to walk in it, and thoroughly furnish them with wisdom and will, and active powers, for every good work. In order to this he will put his Spirit within them, as a teacher, guide, and sanctifier. Note, God does not force men to walk in his statutes by external violence, but causes them to walk in his statutes by an internal principle. And observe what use we ought to make of this gracious power and principle promised us, and put within us: You shall keep my judgments. If God will do his part according to the promise, we must do ours according to the precept. Note, The promise of God's grace to enable us for our duty should engage and quicken our constant care and endeavour to do our duty. God's promises must drive us to his precepts as our rule, and then his precepts must send us back to his promises for strength, for without his grace we can do nothing. II. God here promises that he will take them into covenant with himself. The sum of the covenant of grace we have, Eze 36:28. You shall be my people, and I will be your God. It is not, "If you will be my people, I will be your God" (though it is very true that we cannot expect to have God to be to us a God unless we be to him a people), but he has chosen us, and loved us, first, not we him; therefore the condition is of grace, is by promise, as well as the reward; not of merit, not of works: "You shall be my people; I will make you so; I will give you the nature and spirit of my people, and then I will be your God." And this is the foundation and top-stone of a believer's happiness; it is heaven itself, Rev 21:3, Rev 21:7. III. He promises that he will bring about all that good for them which the exigence of their case calls for. When they are thus prepared for mercy, 1. Then they shall return to their possessions and be settled again in them (Eze 36:28): You shall dwell in the land that I gave to your fathers. God will, in bringing them back to it, have an eye not to any merit of theirs, but to the promise made to the fathers; for therefore he gave it to them at first, Deu 7:7, Deu 7:8. Therefore he is gracious, because he has said that he will be so. This shall follow upon the blessed reformation God would work among them (Eze 36:33): "In the day that I shall have cleansed you from all your iniquities, and so shall have made you meet for the inheritance, I will cause you to dwell in the cities, and so put you in possession of the inheritance." This is God's method of mercy indeed, first to part men from their sins, and then to restore them to their comforts. 2. Then they shall enjoy a plenty of all good things. When they are saved from their uncleanness, from their sins which kept good things from them, then I will call for the corn and will increase it, Eze 36:29. Plenty comes at God's call, and the plenty he calls for shall be still growing; and when he speaks the word the fruit both of the tree and of the field shall multiply. As the inhabitants multiply the productions shall multiply for their maintenance; for he that sends mouths will send meat. Famine was one of the judgments which they had laboured under, and it had been as much as any a reproach to them, that they should be starved in a land so famed for fruitfulness. But now I will lay no famine upon you; and none are under that rod without having it laid on by him. Then they shall receive no more reproach of famine, shall never be again upbraided with that, nor shall it ever be said that God is a Master that keeps his servants to short allowance. Nay, they shall not only be cleared from the reproach of famine, but they shall have the credit of abundance. The land that had long lain desolate in the sight of all that passed by, that looked upon it, some with contempt and some with compassion, shall again be tilled (Eze 36:34), and, having long lain fallow, it will now be the more fruitful. Observe, God will call for the corn and yet they must till the ground for it. Note, Even promised mercies must be laboured for; for the promise is not to supersede, but to quicken and encourage our industry and endeavour. And such a blessing will God command on the hand of the diligent that all who pass by shall take notice of it, with wonder, Eze 36:35. They shall say, "See what a blessed change here is, how this land that was desolate has become like the garden of Eden, the desert turned again into a paradise," Note, God has honours in reserve for his people to be crowned with sufficient to counterbalance the contempt they are now loaded with, and in them he will be honoured. This wonderful increase both of the people of the land and of its products is compared (Eze 36:38) to the large flocks of cattle that are brought to Jerusalem, to be sacrificed at one of the solemn feasts. Even the cities that now lie waste shall be filled with flocks of men, not like the flocks with which the pastures are covered over (Psa 65:13), but like the holy flock which is brought to the courts of the Lord's house. Note, Then the increase of the numbers of a people is honourable and comfortable indeed when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God's temple. IV. He shows what shall be the happy effects of this blessed change. 1. It shall have a happy effect upon the people of God themselves, for it shall bring them to an ingenuous repentance for their sins (Eze 36:31): Then shall you remember your own evil ways and shall loathe yourselves. See here what sin is; it is an abomination, a loathsome thing, that abominable thing which the Lord hates. See what is the first step towards repentance; it is remembering our own evil ways, reflecting seriously upon the sins we have committed and being particular in recapitulating them. We must remember against ourselves not only our gross enormities, our own evil ways, but our defects and infirmities, our doings that were not good, not so good as they should have been; not only our direct violations of the law, but our coming short of it. See what is evermore a companion of true repentance, and that is self-loathing, a holy shame and confusion of face: "You shall loathe yourselves in your own sight, seeing how loathsome you have made yourselves in the sight of God." Self-love is at the bottom of sin, which we cannot but blush to see the absurdity of; but our quarrelling with ourselves is in order to our being, upon good grounds, reconciled to ourselves. And, lastly, see what is the most powerful inducement to an evangelical repentance, and that is a sense of the mercy of God; when God settles them in the midst of plenty, then they shall loathe themselves for their iniquities. Note, The goodness of God should overcome our badness and lead us to repentance. The more we see of God's readiness to receive us into favour upon our repentance the more reason we shall see to be ashamed of ourselves that we could ever sin against so much love. That heart is hard indeed that will not be thus melted. 2. It shall have a happy effect upon their neighbours, for it shall bring them to a more clear knowledge of God (Eze 36:36): "Then the heathen that are left round about you, that spoke ignorantly of God (for so all those do that speak ill of him) when they saw the land of Israel desolate, shall begin to know better, and to speak more intelligently of God, being convinced that he is able to rebuild the most desolate cities and to replant the most desolate countries, and that, though the course of his favours to his people may be obstructed for a time, they shall not be cut off for ever." They shall be made to know the truth of divine revelation by the exact agreement which they shall discern between God's word which he has spoken to Israel and his works which he has done for them: I the Lord have spoken it, and I will do it. With us saying and doing are two things, but they are not so with God. V. He proposes these things to them, not as the recompence of their merits, but as the return of their prayers. 1. Let them not think that they have deserved it: Not for your sakes do I this, be it known to you (Eze 36:22, Eze 36:32); no, be you ashamed and confounded for your own ways. God is doing this, all this which he has promised; it is as sure to be done as if it were done already, and present events have a tendency towards it. But then, (1.) They must renounce the merit of their own good works, and be brought to acknowledge that it is not for their sakes that it is done; so, when God brought Israel into Canaan the first time, an express caveat was entered against this thought. Deu 9:4-6, It is not for thy righteousness. It is not for the sake of any of their good qualities or good deeds, not because God had any need of them, or expected any benefit by them. No, in showing mercy he acts by prerogative, not for our deserts, but for his own honour. See how emphatically this is expressed: Be it known to you, it is not for your sakes, which intimates that we are apt to entertain a high conceit of our own merits and are with difficulty persuaded to disclaim a confidence in them. But, one way or other, God will make all his favourites to know and own that it is his grace, and not their goodness, his mercy, and not their merit, that made them so; and that therefore not unto them, not unto them, but unto him, is all the glory due. (2.) They must repent of the sin of their own evil ways. They must own that the mercies they receive from God are not only not merited, but that they are a thousand times forfeited; and therefore they must be so far from boasting of their good works that they must be ashamed and confounded for their evil ways, and then they are best prepared for mercy. 2. Yet let them know that they must desire and expect it (Eze 36:37): I will yet for this be enquired of by the house of Israel. God has spoken, and he will do it, and he will be sought unto for it. He requires that his people should seek unto him, and he will incline their hearts to do it, when he is coming towards them in ways of mercy. (1.) They must pray for it, for by prayer God is sought unto, and enquired after. What is the matter of God's promises must be the matter of our prayers. By asking for the mercy promised we must give glory to the donor, express a value for the gift, own our dependence, and put honour upon prayer which God has put honour upon. Christ himself must ask, and then God will give him the heathen for his inheritance, must pray the Father, and then he will send the Comforter; much more must we ask that we may receive. (2.) They must consult the oracles of God, and thus also God is sought unto and enquired after. The mercy must be, not an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it with an eye of faith fastened upon the promise, which must be both the guide and the ground of our expectations. Both these ways we find God enquired of by Daniel, in the name of the house of Israel, when he was about to do those great things for them; he consulted the oracles of God, for he understood by books, the book of the prophet Jeremiah, both what was to be expected and when; and then he set his face to seek God by prayer, Dan 9:2, Dan 9:3. Note, Our communion with God must be kept up by the word and prayer in all the operations of his providence concerning us and in both he must be enquired of.
Tyndale Open Study Notes
36:25 It was not enough to bring Israel back to the land; they would also become a new, transformed Israel. God would sprinkle them with clean water to cleanse them from all of the impurities that had defiled the land. Such sprinkling with water was a routine part of Jewish purification ceremonies (see Num 19); it symbolized a fresh start, with their old sins washed away.