Ezequiel 36:24-28

DISCOURSE: 1117
OUT-POURING OF THE SPIRIT ON THE JEWS

Ezequiel 36:24. I will take you from among the. Heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And will put my Spirit within you, and cause you to walk in my statutes: and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

IT will appear strange to say to a Christian assembly, that the true nature of Christianity is but little understood: but it is even so: for almost all persons regard it only as a code of laws, or a system of restraints: whereas, in truth, it is a mine of promises, of “exceeding great and precious promises,” which are made to every one who feels his need of them, and desires to embrace them. I say not that it does not also contain precepts; for no doubt it enjoins a total surrender of ourselves to God: but there is not any thing which it requires, which it does not also make over to us as a free gift of God for Christ’s sake. Take, for example, the passage before us. It is delivered to the Jews in their present dispersed state: and it provides for them all the blessings which they stand in need of, both in this world and in the world to come.
Let us consider these promises,

I. As delivered more immediately to the Jewish people—

Whatever reference these promises might have to the period of their return from Babylon, it is manifest that they did not receive at that time a full accomplishment; and, consequently, that we must look forward to the future restoration of the Jews as the period fixed for their final completion.
The Jews are destined to be restored to their own land—
[Of this, I conceive, there can be no reasonable doubt. The prophets speak so fully and so plainly on this subject, that we must divest language of all force and certainty before we can set aside the hope of their restoration to their own land. Whether that event shall precede or follow their conversion, I presume not to determine.
It should seem, from the writings of Moses, that the conversion of some, at least, will precede their return to Palestine: “When thou shalt return unto the Lord thy God, and obey his voice, then the Lord thy God will turn thy captivity [Note: Deuteronômio 30:1.].” The Prophet Jeremiah, on the other hand, represents both events as simultaneous: “They shall come with weeping; and with supplications will I lead them [Note: Jeremias 31:8.].” But in the passage before us, the prophet speaks of their conversion as subsequent to their restoration: “I will bring you into your own land: then will I sprinkle clean water upon you, and ye shall be clean.” All of these testimonies doubtless are true; and they are easily reconciled, by only referring them to the different stages of their conversion, as viewed in its commencement, its progress, and its consummation. But, whatever be determined with respect to this, their future restoration to the land of their fathers is as certain as any event which yet remains to be fulfilled.]

It is, however, not to this, but to the conversion of their souls, that I would chiefly draw your attention—
[This is indisputably promised to them in the words of my text. And it is surprising how universally this view of the passage has been overlooked by the Christian world. There are few passages of Holy Scripture that are more frequently cited by the preachers of the everlasting Gospel than this: but, as though we were determined to rob the Jews of their interest in them, we have always omitted the first and last verses of the text, and applied the remainder altogether to ourselves: thus cutting off, as it were, the head and the feet, which marked the promise as belonging to the Jews, that we might seize upon the body as our own exclusive property. It is surprising that benevolence, which certainly is characteristic of the Christian world, should never have led us to contemplate and delight in the prospects here set forth for the comfort of God’s ancient people. But we have been as unmindful of their spiritual interests as if no such promise had been ever made to them, yea, and as if no such people existed in the world. And this is the more remarkable, because the same connexion between their conversion to God and their restoration to their own land is generally marked in the prophetic writings, and especially in places where these peculiar promises are made to them [Note: See Ezequiel 11:17 and Jeremias 32:37.]. But it is certain that God will bestow upon them all the blessings which are here specified; sanctifying them wholly to himself, and making them, as in the days of old, his own peculiar people. The gift of God’s Holy Spirit was declared, upon the day of Pentecost, to be reserved, not for the Jews of that day only, but “for them, and for their children, and for all that were afar off, even as many as the Lord their God should call [Note: Atos 2:39.].”

In the promise which is made to them in my text, there is an especial reference to the consecration of the Levites under the Mosaic Law. They were separated from all the other tribes, to wait upon God in the more immediate services of his sanctuary: and for this purpose they were consecrated to the Lord with peculiar solemnity: “Take the Levites from among the children of Israel, and cleanse them. And thus shall thou do unto them, to cleanse them: sprinkle water of purifying upon them..…Then let them a young bullock with his meat-offering..…and another young bullock shalt thou take for a sin-offering and the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin-offering, and the other for a burnt-offering, unto the Lord, to make an atonement for the Levites [Note: Números 8:6; Números 8:12.].” Thus will God take that whole people for priests and for Levites [Note: Isaías 66:21.]” in the latter day, and sanctify them wholly to himself as his peculiar people. He will, by the atoning blood of Christ, and by the influence of his Holy Spirit, cleanse them from all their filthiness, and from all their idols: he will altogether renew them, also, in the spirit of their minds, and cause them to walk as holily as any of their most eminent ancestors in the days of old. In the presence of the whole world shall they be thus exalted: and whereas their name is now “Lo-ruhamah, arid Lo-ammi,” as disowned, and cast off from God; they shall again be recognised as “Ammi, and Ruhamah;” that is, as his people who have obtained mercy at his hands; and “God will say unto them, Thou art my people, and I am your God [Note: Oséias 1:6; Oséias 2:1; Oséias 2:23.].” Would you see them in the very act of returning; and behold their reception with their reconciled God, the Prophet Jeremiah, in a fore-cited passage, exhibits them before you, “coming to their God with weeping and with supplications;” and God, with paternal tenderness, declaring to them, “I am a father to Israel, and Ephraim is my first-born [Note: Jeremias 31:8.].”

The Jews, it is true, think but little of these prospects; (they, alas! are occupied rather with expectations of a temporal Messiah, under whom they shall attain the summit of worldly aggrandizement:) but it becomes us to look forward to far higher things in their behalf, and to anticipate with delight their actual enjoyment of them.]
Whilst we rejoice in the prospects held forth in this prophecy to the Jewish people, let us consider it also,

II.

As applicable to the Church of God in all ages—

The promises here given are those of the new covenant [Note: Hebreus 8:8.]; and all who lay hold on that covenant, whether Jews or Gentiles, and whether now or in the millennial age, are alike interested in them. From the time that the Holy Spirit was sent forth by our ascended Saviour, have these blessings been poured out, in the richest abundance, on Gods Church and people; and, to every contrite and believing soul, God here promises his Holy Spirit,

1. To cleanse from sin—

[To cleanse from the guilt of sin is, in the first instance, the office of Christ, by the sprinkling of his blood. But it is the work of the Holy Spirit also; because it is he who reveals Christ to the soul, and enables us to apply to ourselves his precious blood. And, in fact, it is by implanting in our hearts the principle of faith, that he renews and sanctifies us after the Divine image: “He purifies our hearts by faith [Note: Atos 15:9.].” To what an extent we need his gracious influences, it is scarcely in the power of language to declare. Both “the flesh and the spirit of man” are altogether polluted and corrupt; as the Psalmist expresses it, “Our inward parts are very wickedness [Note: Salmos 5:9.].” Were all the thoughts and workings of our hearts as visible to men as they are to God, who is there amongst us that would not often be constrained to hide his face with shame and confusion? The idols, too, which we set up in the secret recesses of our hearts, alas! how numerous they are, and how fearfully have they provoked the Most High God to jealousy! But “from all our filthiness, and from all our idols, shall we be cleansed,” through the operation of the Spirit of God upon our souls; according as it is said by the Apostle, “Christ has loved the Church, and given himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish [Note: Efésios 5:25.].” O! hear this, all ye who are weary and heavy laden with the guilt and burthen of your sins; and know assuredly, that if this is promised to the Jews in the Millennial age, it is no less promised to the Christian Church, and shall be fulfilled to all who will believe in Christ.]

2. To renew the heart—

[Verily, in every unregenerate man is “an heart of stone.” Who does not feel this? Who has ever addressed himself to the work of repentance, and not found how insensible his heart is of sorrow. or of shame, even on a review of a whole life of sin? With earthly concerns we are easily moved; but not with the concerns of the soul, even though we know that the wrath of Almighty God is revealed against us, and that we are justly obnoxious to his everlasting displeasure. But God promises to “take away from us the heart of stone, and to give us an heart of flesh,” tender, contrite, abased before God in dust and ashes. Shall the Jews, on their restoration, “look on Him whom they have pierced, and mourn, and be in bitterness, as one that is in bitterness for his first-born [Note: Zacarias 12:10.]?” Shall they, in the day to which my text refers, “remember their own evil ways, and their doings which were not good, and lothe themselves in their own sight for their iniquities and abominations [Note: ver. 31.]?” And shall not such be the effects wrought on our souls, if the Spirit of God be truly poured forth upon us? Our hearts shall be altogether renewed; so that we shall be, as it were, “a new creation:” “old things shall pass away, and all things become new.” Our dark understanding shall be enlightened; our rebellious will be subdued; our earthly and sensual affections be “purified, even as God is pure.” Together with our views, our desires shall be renovated; and all our hopes and fears, and joys and sorrows, be brought into an accordance with them. In a word, we shall “be renewed, after the Divine image, in righteousness and true holiness.” O! what a blessed change! Who will not from this hour seek to be a partaker of it, through the abounding mercy of our promise-keeping God?]

3. To sanctify the life—

[What has been before spoken metaphorically, is here delivered in plain terms: “God will put his Spirit within us, and cause us to walk in his statutes, and do them.” Adverse as we are by nature to God, and ready to complain of “his commandments as grievous,” we shall be made to “delight in his law after our inward man,” as soon as he has put his Holy Spirit within us: for “his law will then be written on the fleshy tables of our hearts.” There will be a constraining influence of our souls, which shall overcome all our natural reluctance, and make us the willing servants of our God. To state precisely how this work shall be wrought in us, is beyond our power: but methinks there is some analogy between the first creation of all things and this new creation which takes place in the soul of man. As an impulse was given to all the heavenly bodies, which are kept in their respective orbits by the attractive influence of the sun, around which they move, and whose radiance they reflect; so is there a divine impulse given to the soul of the regenerate man, who, from the first commencement of his course, yields to the attractions of “the Sun of Righteousness,” and fulfils his destined offices, to the praise and glory of his God. It is by his circuit only that the laws by which he acts are discovered; and they are known to proceed from God, because they lead him invariably to God: the effects produced upon his heart and life are decisive evidences that God is with him of a truth: they shew, that “He who hath wrought him to this self-same thing is God, who hath given unto him of his Spirit [Note: 2 Coríntios 5:5.].”]

Application—
1.

Lay hold on these promises yourselves—

[You see how freely, and with what sovereign grace, God makes these promises unto you: for, if they are made to the Jews under their present state of degradation and wickedness, there is no one so debased or sinful, but that he may well appropriate them to himself, and seek an interest in them. You will take especial notice, that here are no conditions imposed in order to obtain an interest in them: nothing is required, but that we seek for these blessings in humble and fervent prayer [Note: ver. 37.]. As to the blessings themselves, every part proceeds from the unmerited love and mercy of God: in every clause, God’s will is pointed out as the one source of all the benefits. And when God is thus saying, “I will,” “I will,” “I will,” do these things for you, shall there be any reluctance shewn on our part? Shall it be said of us, as of the Jews of old, “How often would I have gathered you, as a hen gathereth her chickens under her wings, but ye would not?” O, brethren, let me rather entreat you, in reference to every clause, to add your hearty “Amen,” “So be it unto me, O Lord, according to thy will.” And I the rather urge this; because, without an experience of the things here promised, no soul from amongst you can ever behold the face of God in peace. Say, I pray you, can you “be the Lord’s people, and Jehovah be your God,” whilst these things are disregarded by you? Can you ever be exalted to thrones of glory, if you be not first cleansed by the blood and Spirit of Christ from all your filthiness, and from all your idols? Must not your heart of stone be changed, and your ungodly life be rectified, before you can enjoy the felicity of heaven? Your own consciences will attest, that this change is necessary: and therefore let all of you, whatever your present character may be, lay hold on these promises, as the one ground of your hopes, and as the only means of securing the blessedness to which they lead.]

2. Endeavour to promote the acceptance of them among the Jews—

[It is a shame and a scandal to the Christian world, that they have shewn such indifference to the welfare of the Jews for so many centuries. And surely it is high time that we awake at last to some sense of our duty. Remember, I pray you, what is the object which you are called to effect: it is not the restoration of the Jews to their own land: that you may well leave to the providence of God to accomplish in his own time and way: it is rather the conversion of their souls to God which calls for your aid; and I appeal to you, whether that do not deserve your most active co-operation. You may say, perhaps, That is God’s work, and may also be left to him. But it was not thus that the Apostles judged, in reference to us Gentiles. They could not, by any power of their own, convert a single soul: but did they therefore decline to use the means which God himself had appointed? No: they preached Christ to all to whom they could gain access: and it was in confirmation of their word that the Spirit of God descended on their hearers. St. Peter, when speaking to Cornelius and his company, said, “To Christ give all the prophets witness, that, through his name, whosoever believeth on him shall receive remission of sins.” And then it is particularly said, “While Peter yet spake these words, the Holy Ghost fell on all them that heard the word [Note: Atos 10:43.].” Thus, in concurrence with your efforts, God in his mercy will return to his deserted people; and again “take them as his people, and be their God.” Surely, the very hope of this is sufficient to animate you in your exertions: and if only in a few instances you may be instrumental in effecting this blessed end, it will richly repay you for all the liberality that you can exercise, and all the labour you can bestow.]