(25) For ever.--Strong emphasis is placed upon this declaration by its frequent repetition. In this verse, the occupancy of the land is to be for ever, and the kingship of David is to be for ever; and in Ezekiel 37:26; Ezekiel 37:28 the sanctuary is to be "in the midst of them for evermore," and the covenant of peace is to be "an everlasting covenant." Such promises are taken up continually in the New Testament, and explained of the everlasting reign of the King of kings, the Good Shepherd, over His people, and of the Temple of the Holy Ghost in the heart of the believer.

Verse 25. - The phrase, my servant David (comp. Ezekiel 34:23, 24; Jeremiah 33:21, 22, 26; Psalm 78:70; Psalm 89:3, 20; Psalm 144:10), goes back to the Messianic promise of 2 Samuel 7:12-16, and cannot be satisfactorily explained as signifying the Davidic house (Smend), or as pointing to "a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people" (Plumptre, on Ezekiel 34:23), inasmuch as Israel, after Ezekiel's day, never possessed any such line of rulers, and certainly no such line continued forever. The only feasible exegesis is that which understands Jehovah's servant David to be Messiah, or Jesus Christ, of whom the writer to the Hebrews (Hebrews 1:8) says. "Thy throne, O God, is forever and ever."

37:15-28 This emblem was to show the people, that the Lord would unite Judah and Israel. Christ is the true David, Israel's King of old; and those whom he makes willing in the day of his power, he makes to walk in his judgments, and to keep his statutes. Events yet to come will further explain this prophecy. Nothing has more hindered the success of the gospel than divisions. Let us study to keep the unity of the Spirit in the bond of peace; let us seek for Divine grace to keep us from detestable things; and let us pray that all nations may be obedient and happy subjects of the Son of David, that the Lord may be our God, and we may be his people for evermore.And they shall dwell in the land which I have given to Jacob my servant,.... Abraham and Isaac are not mentioned, as Kimchi observes, because they had other children, who did not inherit the land; only Jacob, because the land was given to him, and his seed alter him:

wherein your fathers have dwelt; and so the more desirable to them; and whose inhabitation and possession of it were a pledge of theirs:

and they shall dwell therein, even they and their children, and their children's children for ever; unto the end of the world, or personal coming of Christ: and so everything after promised them is said to be for ever: this shows that this prophecy had not its accomplishment in the return of the Jews from Babylon to their own land; since they have been dispossessed of that again, in which state they now are; but that it refers to time to come, when, being converted to Christ, they shall possess their land again, and dwell in it, as long as the sun and moon endure:

and my servant David shall be their prince for ever; or their king, as the Targum; and which cannot be understood of any temporal prince, but of the King Messiah, whose throne is for ever and ever; whose kingdom is an everlasting kingdom; and who shall reign over the house of Jacob for ever and ever, Psalm 45:6 and to whom it is applied by several Jewish writers (k).

(k) T. Bab. Sanhedrin. fol. 98. 2. Ben Melech in Psal. cxliv. 14. Abendana Not. in Miclol Yophi in Hagg. ii. 23. Abarbinel, Mashmiah Jeshuah, fol. 8. 4. & 26. 1.