(26) Multiply them.--In accordance with what has gone before, comes this promise of the great increase of the spiritual Israel. Even John the Baptist had said, "God is able of these stones to raise up children unto Abraham"; but our Lord more emphatically taught that the true children of Abraham were those who followed Him (John 8:39, &c.); while His Apostle St. Paul explains repeatedly, and at length, that Abraham was the father of all those who walk in his faith, whether they be of the circumcision or the uncircumcision (Romans 4:12, &c.); and again, "that they which are of faith, the same are the children of Abraham" (Galatians 3:7). Thus was fulfilled the promise that he should be "the father of many nations" (Genesis 17:5, interpreted in Romans 4:17), and in the same way also was to be fulfilled the present promise of the multiplication of the seed of Israel.

Verses 26, 27. - With the people thus gathered (ver. 21), united (ver. 22), purified (ver. 23), and established under the rule of Messiah (ver. 25), Jehovah makes a covenant of peace (see on Ezekiel 34:25; and comp. Psalm 89:3), further characterized as an everlasting covenant; or, covenant of eternity (see on Ezekiel 16:60; and comp. Genesis 17:7; Isaiah 55:3; Jeremiah 32:40); which guarantees the continuance between him and them of undying friendship, conjoined with the bestowment on his part and the enjoyment on theirs of the highest social and religious blessings. First, national existence and secure possession of the soil. I will place (literally, give) them, either to their land, as in Ezekiel 17:22 (Smend), or to be a nation (Keil), or perhaps both (Kliefoth). Next, steady increase of population - I will multiply them (comp. Ezekiel 36:37; Leviticus 26:9). Thirdly, perpetual residence of Jehovah amongst them, I will set (or, give) my sanctuary (mikdashi, conveying the idea of sanctity) in the midst of them for evermore (scrap. Leviticus 26:11); my tabernacle (mishkani, the idea being that of residence or dwelling) also shall be with them; or, over them - the figure being derived from the elevated site of the temple, which overhung the city (Psalm 69:29), and intended to suggest the idea of Jehovah's protecting grace. That this promise was in part implemented by the erection of the second temple in the days of Zerubbabel may be conceded, and also that Ezekiel himself may have looked forward to a literal restoration of the sanctuary; but its highest realization must be sought for, first in the Incarnation (John 1:14), next in God's inhabitation of the Church through the Spirit (2 Corinthians 6:16), and finally in his tabernacling with redeemed men in the heavenly Jerusalem (Revelation 21:3, 22). The last blessing specified is the intimate communion of God with his people, and of them with him - Yea, I will be their God, and they shall be my people. This, which formed the kernel of the old covenant with Israel (Leviticus 26:12), became the essence of the new covenant with the Israel of the restoration (Ezekiel 11:20; Ezekiel 36:28; Jeremiah 30:22; Jeremiah 31:33; Jeremiah 32:38; Zechariah 8:8; Zechariah 13:9), but only attained to complete realization in the relation of Christian believers to the Father of our Lord Jesus Christ (2 Corinthians 6:16).

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.Moreover I will make a covenant of peace with them,.... So the covenant of grace is called, Isaiah 54:10, one principal article of which is peace and reconciliation made between God and his people by the blood of Christ, agreed on in that covenant, from whence it has its name: now here it signifies that this covenant should be made known to the converted Jews, and their interest in it; in virtue of which they shall see that peace is made for them by the blood of Christ; and shall have a true conscience peace in themselves, through that blood of the covenant being sprinkled on them; and be at peace with converted Gentiles, and even with their worst enemies, enjoying all kind of prosperity, temporal and spiritual:

it shall be an everlasting covenant with them; it shall not wax old, and vanish away, as the former covenant did; under which they were before the coming of Christ, which was exhibited in types and shadows, legal sacrifices and carnal ordinances; and besides, God will always have a covenant people among them from this time to the end of the world; so that a "loammi" shall no more be written upon them:

and I will place them, and multiply them; that is, place them in their own land, and increase their number there: or, "I will give them" (l); a place in their land, and every blessing temporal and spiritual: so the Targum,

"I will bless them, and multiply them:''

and will set my sanctuary in the midst of them for evermore; not any material temple, but his word and ordinances; in which he will grant his spiritual presence with them, and which shall continue to the end of the world.

(l) "dabo eos", Montanus, Piscator; "dabo ipsos", Cocceius, Starckius.