Ezekiel 37:25

Eze 37:25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, [even] they, and their children, and their children’s children for ever: and my servant David [shall be] their prince for ever.

Ver. 25. And they shall dwell in the land.] So they did for six hundred years, or nearly so; and in heaven, whereof Canaan was a type, they shall live and reign for ever.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

37:25-28 The covenant of peace, which is the blessing of covenant obedience, would be everlasting. The people’s earlier defilement had led to the Lord’s destruction of the Temple; now, their new purity would be matched by a renewed sanctuary, a Temple in which God could dwell in their midst forever. This final Temple would be the culmination of the success of God’s sanctifying program and demonstrate that the Lord is the one who makes Israel holy (see chs 40–48).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, that the elect by Christ shall dwell in the heaven by Jerusalem, which is meant by the land of Canaan.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

for ever-- (Isa 60:21; Joe 3:20; Amo 9:15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. The land that I have given unto Jacob my servant] Jacob means here the twelve tribes; and the land given to them was the whole land of Palestine; consequently, the promise states that, when they return, they are to possess the whole of the Promised Land.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 Eze_37:26; Eze_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. Cf. Eze_36:28.

Jacob my servant] Jacob is here the patriarch himself, not as in Isaiah 40 seq. a name for the people. He is referred to as the ancestor cf Israel in Hos_12:12, as Abraham in Isa_29:22. Cf. ch. Eze_33:24; Isa_41:8; Isa_51:2; Isa_63:16.

their prince for ever] It is not at all probable that “David my servant” means either the Davidic house or a line of kings. But possibly the point whether the king would be one person living for ever is not before the prophet’s mind. It is the quality of the new people and the new ruler that he specially refers to; the point whether generation after generation of the people shall dwell in the land and prince succeed prince is hardly in his mind. The unity of the people and the unity of the ruler, one such as David; the character of the people (Eze_37:24) and their perpetual possession of the land—these are the elements of the prophet’s idea, and further questions are not touched. In Eze_43:7, Eze_45:8, a succession of princes appears presupposed, but the idea hardly belongs to the present passage.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Psa 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ever. Let the Jews shew how this had been accomplished. We know that Christ preserves and rule his Church unto the end.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They; the ten tribes and the two tribes. That I have given: see Eze 28:25.

Your fathers, Abraham, and Isaac, and Jacob, whose memory you venerate, and greatly affect to be heirs more of their lands and houses than of their virtues and piety. Their children’s children for ever: if this prophecy or promise be to be understood with the precedent verses in the letter of it, and not mystically and only spiritually, I doubt not but to the end of the world, till Christ’s coming to judgment, the Jews converted to Christ, and professing the gospel, shall, they and their seed after them, inherit this land of Canaan in much peace and glory. But I speak on supposition, not asserting any thing herein.

My servant David; typically understood it asserts the everlasting kingdom of our Messiah, and the everlasting happiness of all the faithful subjects of this King: see Eze 34:23,24.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The phrase, my servant David (comp. Eze_34:23, Eze_34:24; Jer_33:21, Jer_33:22, Jer_33:26; Psa_78:70 Psa_89:3, 20 144:10) goes back to the Messianic promise of, 2Sa_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 Eze_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 (Heb_1:8) says. "Thy throne, O God, is forever and ever."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For ever - 'Till Christ's coming to judgment, the Jews converted to Christ, shall inherit Canaan.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to My servant, to Jacob As I gave it to Jacob, without boundaries.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.