What number verse is Ezekiel 11:14 in the Bible?

Ezekiel 11:14 is the 20,670th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezekiel 11:14 sits at position 20,670.

Translation

King James Version

¶ Again the word of the LORD came unto me, saying,

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KJV (with Strong's)

Again the word ^H1697 of the LORD ^H3068 came unto me, saying ^H559,

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Complete Jewish Bible

Then the word of ADONAI came to me:

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Berean Standard Bible

Then the word of the LORD came to me, saying,

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American Standard Version

And the word of Jehovah came unto me, saying,

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World English Bible Messianic

the LORD’s word came to me, saying,

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Geneva Bible (1599)

Againe the worde of the Lord came vnto me, saying,

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Young's Literal Translation

And there is a word of Jehovah unto me, saying,

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In the KJVVerse 20,670 of 31,102

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SUMMARY

Ezekiel 11:14 serves as a pivotal transitional verse within the prophet Ezekiel's ministry, marking a divine interruption that shifts the focus from pronouncements of immediate judgment upon Jerusalem's inhabitants to a message of future hope and restoration for the exiled community. This succinct declaration, "Again the word of the LORD came unto me, saying," underscores the continuous, authoritative, and dynamic nature of God's communication with His prophet, preparing the way for significant promises of a new heart, a new spirit, and the eventual regathering of His scattered people amidst the desolation of their homeland.

CONTEXT

Literary Context: Ezekiel 11:14 appears at a crucial juncture in the book of Ezekiel, signaling a dramatic shift in the prophetic message. The preceding chapters (Ezekiel 8-11) have vividly detailed God's glory departing from the Temple in Jerusalem, symbolizing the impending destruction of the city due to its pervasive idolatry and rebellion. Specifically, Ezekiel 11:1-13 describes the severe condemnation of Jerusalem's corrupt leaders, culminating in the sudden, divinely ordained death of Pelatiah, one of the wicked princes, as a stark sign of God's swift judgment (Ezekiel 11:13). The prophet's lament and plea for the remnant immediately follow Pelatiah's death, expressing his deep concern for the surviving Israelites. Verse 14 acts as a divine interjection, a fresh, distinct message from the Lord that pivots sharply from the dire pronouncements of judgment to an unexpected message of hope and future restoration for the exiles, which then unfolds in detail in Ezekiel 11:15-21.
Historical & Cultural Context: Ezekiel ministered during one of the most tumultuous periods in Judah's history: the Babylonian exile. The first wave of exiles, including Ezekiel himself, had been deported to Babylon in 597 BC, while Jerusalem and its revered Temple still stood, albeit under Babylonian vassalage. During this time, the people remaining in Jerusalem, often swayed by false prophets and self-serving leaders, clung to a dangerous, unfounded sense of security, believing that God would never allow His Temple or His holy city to be destroyed. Concurrently, the exiles in Babylon wrestled with profound despair, questioning God's faithfulness and their future. Ezekiel's prophetic ministry was strategically aimed at two audiences: to disabuse Jerusalem of its false hope and to offer the exiles a true understanding of God's justice, His reasons for the judgment, and, crucially, His ultimate plan for restoration. The recurring phrase "the word of the LORD came unto me" emphasizes the direct, undeniable, and divine origin of Ezekiel's messages, which was vital in an era when human leaders and prophets had so thoroughly misled the people.
Key Themes: This concise verse, while brief, contributes significantly to several overarching theological and narrative themes within the book of Ezekiel and the broader prophetic corpus. Firstly, it powerfully reinforces the theme of Divine Communication and Authority, underscoring that Ezekiel's messages are not his own musings but direct, unadulterated revelations from God. This formulaic opening is a hallmark throughout the prophetic books, establishing the prophet's indispensable role as God's authoritative mouthpiece. Secondly, it initiates a crucial Transition from Judgment to Hope. While much of Ezekiel's early prophecy focuses on the certainty of Jerusalem's destruction and the righteous reasons for God's wrath, this verse signals a profound shift towards God's enduring covenant faithfulness and His redemptive plan for a future restoration for the exiled remnant. This dual emphasis on divine justice and compassionate mercy is a hallmark of God's character revealed throughout Scripture, finding parallels in the promises of a new covenant found in Jeremiah 31:31-34. Finally, it subtly introduces the theme of God's Sovereignty over History, demonstrating that even amidst national catastrophe, exile, and the apparent triumph of pagan empires, God remains in absolute control, actively guiding events and consistently communicating His overarching purposes to His people.

EXPOSITION AND ANALYSIS

Key Word Analysis

word (Hebrew, dâbâr', H1697): From the root דָבַר, this term signifies far more than a simple spoken utterance. It carries the weighty implication of a matter, a thing, an affair, a decree, or a divine pronouncement. In the context of "the word of the LORD," it denotes an active, dynamic, and potent divine communication that is inherently effective and possesses the power to accomplish precisely what it declares. It is God's authoritative message, carrying the full weight of His will, purpose, and creative power.
LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, personal covenant name of God, often transliterated as Yahweh. Derived from the Hebrew verb הָיָה (to be), it profoundly signifies "the self-Existent" or "the Eternal One." Its prominent use here emphasizes God's unchanging nature, His unwavering faithfulness to His covenant promises, and His supreme, sovereign authority over all creation and human history, even in a period of severe judgment and apparent abandonment for His people.
saying (Hebrew, ʼâmar', H559): A primitive root meaning "to say," but used with remarkable latitude to encompass a wide range of verbal actions, including answering, appointing, commanding, declaring, determining, and even internal thought. In this specific context, it highlights the direct, intentional, and verbal nature of God's communication to Ezekiel, indicating that a specific, detailed, and articulate message is about to follow. It underscores the active, speaking voice of God in revealing His plans and purposes to His chosen prophet.

Verse Breakdown

"Again": This adverb functions as a crucial signal of resumption or repetition of a previous divine action or communication. In the unfolding narrative of Ezekiel's prophetic experience, it indicates that after a period of intense vision, profound lament, or a dramatic divine act (such as the sudden death of Pelatiah in the immediately preceding verse), God is once more directly and explicitly addressing the prophet to impart a new, distinct message. It emphasizes the continuous, persistent, and direct nature of God's revelation to His chosen messenger, ensuring that the next message is understood as a fresh, authoritative word.
"the word of the LORD came unto me": This is a foundational and frequently recurring prophetic formula found throughout the Old Testament (e.g., in Jeremiah, Isaiah, and Zechariah) used to unequivocally authenticate the divine origin of the message that follows. It asserts with absolute certainty that what Ezekiel is about to hear and convey is not his own thought, interpretation, or human conjecture, but a direct, authoritative, and undeniable revelation from Yahweh Himself. The "coming" of the word implies its active, invading, and transformative presence in the prophet's life and consciousness, an undeniable encounter with the living God.
"saying,": This participle indicates that the "word" is not merely a static concept or an abstract idea, but an active, verbal communication. It serves as a direct introduction to the specific content of the divine message that Ezekiel is about to receive and subsequently deliver to the people. It sets the stage for the detailed pronouncements, instructions, or promises that follow in the subsequent verses, preparing the reader for direct divine discourse.

Literary Devices

Ezekiel 11:14, though remarkably concise, employs several significant literary devices that amplify its meaning and impact. The most prominent is Formulaic Language, specifically the recurring prophetic introductory formula "the word of the LORD came unto me, saying." This formula serves as a powerful and unmistakable device to authenticate the divine origin and absolute authority of the message that follows, unequivocally establishing the prophet as a mere conduit for God's direct and unadulterated revelation. It profoundly reinforces the theme of God's active involvement in human affairs and His consistent, personal communication with His people. The strategic use of "Again" at the very beginning of the verse functions as a clear Transitional Marker, signaling a significant shift in the narrative or thematic focus. In this specific context, it dramatically moves the reader from the preceding pronouncements of judgment and the departure of God's glory to a new, more hopeful and redemptive message directed specifically towards the exiles. This transition highlights the dynamic and multifaceted nature of God's interaction with His people, encompassing both righteous judgment and the compassionate promise of restoration. The verse also implicitly uses Metonymy, where "the word of the LORD" stands not just for a spoken utterance, but for the entire divine message, including its inherent content, its supreme authority, and its transformative power.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 11:14 powerfully underscores the absolute necessity and unassailable authority of divine revelation. In a time of profound national crisis, spiritual confusion, and overwhelming despair, God does not abandon His people to their fate but continually speaks, offering guidance, correction, and, crucially, hope. This verse initiates a crucial theological and thematic shift in Ezekiel's prophecy, moving from the severe pronouncements of judgment and the reasons for exile to the profound, unexpected promises of restoration, spiritual renewal, and the establishment of a new covenant. It demonstrates God's unwavering commitment to His covenant people, even in their deep rebellion and painful exile, revealing His character as both perfectly just in His judgments and infinitely merciful in His redemptive plans. The continuity and reliability of God's word, even when circumstances appear bleak and hopeless, provide a foundational assurance that His sovereign purposes will ultimately prevail, and His promises will be faithfully fulfilled across generations.

REFLECTION AND APPLICATION

Ezekiel 11:14, though seemingly a simple introductory phrase, carries profound implications for contemporary believers. It serves as a powerful reminder that God is a speaking God, actively engaged with His creation and intimately involved with His people. Even when our lives feel chaotic, marked by personal "judgments," losses, or overwhelming uncertainty, God continues to communicate His truth, His purposes, and His enduring faithfulness. This verse profoundly encourages us to cultivate a posture of attentive, humble listening to God's authoritative word, primarily found in the Holy Scriptures, recognizing that it is not merely human wisdom or historical record but divine revelation, living and active. Just as God shifted from pronouncements of judgment to promises of hope for the exiles, His word often brings profound comfort, clear direction, and renewed purpose in our own life transitions, reminding us of His steadfast faithfulness and His ultimate plan for restoration and renewal. It challenges us to diligently discern God's voice amidst the clamor and distractions of the world and to trust implicitly that His word, like a lamp to our feet and a light to our path (Psalm 119:105), will unerringly guide us through any wilderness or season of uncertainty.

Questions for Reflection

How does recognizing "the word of the LORD" as authoritative and dynamic shape your approach to reading and applying Scripture in your daily life?
In what specific areas of your life do you need to transition from focusing on past difficulties or perceived "judgments" to embracing God's promises of future hope and restoration?
What practical disciplines or practices can you adopt to better discern and faithfully respond to God's ongoing communication in your life today?

FAQ

Why is the phrase "Again the word of the LORD came unto me, saying" so important in prophetic books?

Answer: This phrase, or similar variations like "The word of the LORD came to me," is a crucial and recurring prophetic formula that serves several vital purposes. Firstly, it unequivocally authenticates the message that follows as directly originating from God, not from the prophet's own thoughts, opinions, or human wisdom. This establishes the divine authority and infallibility of the prophecy. Secondly, it highlights the active and ongoing nature of God's communication with humanity, demonstrating that God is not silent or distant but consistently reveals His will, character, and purposes to His chosen messengers. Thirdly, it underscores the prophet's essential role as a divine messenger or conduit, a faithful instrument through whom God speaks His living word to His people. In Ezekiel's specific context, particularly after severe pronouncements of judgment, this phrase reinforces that even amidst national catastrophe and exile, God remains intimately involved in the affairs of His people, offering both condemnation for sin and profound hope for future restoration (Ezekiel 11:15-21).

CHRIST-CENTERED FULFILLMENT

Ezekiel 11:14, though an Old Testament prophetic formula, finds its ultimate fulfillment and deepest theological meaning in the person and redemptive work of Jesus Christ. The "word of the LORD" that consistently came to Ezekiel and other prophets foreshadows the ultimate and definitive Word of God, who became flesh and dwelt among us (John 1:14). Jesus is not merely a messenger who delivers God's word; He is the very embodiment of God's communication, the perfect and complete revelation of the Father (Hebrews 1:1-3). Just as God's word to Ezekiel transitioned from pronouncements of judgment to profound promises of a new heart and spiritual restoration for His people (Ezekiel 36:26-27), so too does the coming of Christ initiate the new covenant, offering radical spiritual regeneration, forgiveness of sins, and reconciliation with God for all who believe. Through Christ, the scattered people of God, both Jew and Gentile, are gathered into one new humanity, breaking down the dividing wall of hostility (Ephesians 2:13-16). The authoritative "saying" of the Lord to Ezekiel culminates in the definitive "saying" of God through His Son, who speaks words of eternal life (John 6:68) and brings about the ultimate and glorious restoration of humanity to God's presence.

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Commentary on Ezekiel 11 verses 14–21

14 ¶ Again the word of the LORD came unto me, saying,

15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.

16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.

17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.

18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.

19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.

21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Prophecy was designed to exalt every valley as well as to bring low every mountain and hill (Isa 40:4), and prophets were to speak not only conviction to the presumptuous and secure, but comfort to the despised and desponding that trembled at God's word. The prophet Ezekiel, having in the former part of this chapter received instructions for the awakening of those that were at ease in Zion, is in these verses furnished with comfortable words for those that mourned in Babylon and by the rivers there sat weeping when they remembered Zion. Observe,

I. How the pious captives were trampled upon and insulted over by those who continued in Jerusalem, Eze 11:15. God tells the prophet what the inhabitants of Jerusalem said of him and the rest of them that were already carried away to Babylon. God had owned them as good figs, and declared it was for their good that he had sent them into Babylon; but the inhabitants of Jerusalem abandoned them, supposing those that were really the best saints to be the greatest sinners of all men that dwelt in Jerusalem. Observe, 1. How they are described: They are thy brethren (says God to the prophet), whom thou hast a concern and affection for; they are the men of thy kindred (the men of thy redemption, so the word is), thy next of kin, to whom the right of redeeming the alienated possession belongs, but who are so far from being able to do it that they have themselves gone into captivity. They are the whole house of Israel; God so accounts of them because they only have retained their integrity, and are bettered by their captivity. They were not only of the same family and nation with Ezekiel, but of the same spirit; they were his hearers, and he had communion with them in holy ordinances; and perhaps upon that account they are called his brethren and the men of his kindred. 2. How they were disowned by the inhabitants of Jerusalem; they said of them, Get you far from the Lord. Those that were at ease and proud themselves scorned their brethren that were humbled and under humbling providences. (1.) They cut them off from being members of their church. Because they had separated themselves from their rulers and in compliance with the will of God had surrendered themselves to the king of Babylon, they excommunicated them, and said, "Get you far from the Lord; we will have nothing to do with you." Those that were superstitious were very willing to shake off those that were conscientious, and were severe in their censures of them and sentences against them, as if they were forsaken and forgotten of the Lord and were cut off from the communion of the faithful. (2.) They cut them off from being members of the commonwealth too, as if they had no longer any part or lot in the matter: "Unto us is this land given in possession, and you have forfeited your estates by surrendering to the king of Babylon, and we have thereby become entitled to them." God takes notice of, and is much displeased with, the contempt which those that are in prosperity put upon their brethren that are in affliction.

II. The gracious promises which God made to them in consideration of the insolent conduct of their brethren towards them. Those that hated them and cast them out said, Let the Lord be glorified; but he shall appear to their joy, Isa 66:5. God owns that his hand had gone out against them, which had given occasion to their brethren to triumph over them (Eze 11:16): "It is true I have cast them far off among the heathen and scattered them among the countries; they look as if they were an abandoned people, and so mingled with the nations that they will be lost among them; but I have mercy in store for them." Note, God takes occasion from the contempts which are put upon his people to speak comfort to them, as David hoped God would reward him good for Shimei's cursing. His time to support his people's hopes is when their enemies are endeavouring to drive them to despair. Now God promises,

1.That he will make up to them the want of the temple and the privileges of it (Eze 11:16): I will be to them as a little sanctuary, in the countries where they shall come. Those at Jerusalem have the temple, but without God; those in Babylon have God, though without the temple. (1.) God will be a sanctuary to them; that is, a place of refuge; to him they shall flee, and in him they shall be safe, as he was that took hold on the horns of the altar. Or, rather, they shall have such communion with God in the land of their captivity as it was thought could be had nowhere but in the temple. They shall there see God's power and his glory, as they used to see them in the sanctuary; they shall have the tokens of God's presence with them, and his grace in their hearts shall sanctify their prayers and praises, as well as ever the altar sanctified the gift, so that they shall please the Lord better than an ox or bullock. (2.) He will be a little sanctuary, not seen or observed by their enemies, who looked with an evil and an envious eye upon that house at Jerusalem which was high and great, Kg1 9:8. They were but few and mean, and a little sanctuary was fittest for them. God regards the low estate of his people, and suits his favours to their circumstances. Observe the condescensions of divine grace. The great God will be to his people a little sanctuary. Note, Those that are deprived of the benefit of public ordinances, if it be not their own fault, may have the want of them abundantly made up in the immediate communications of divine grace and comforts.

2.That God would in due time put an end to their afflictions, bring them out of the land of their captivity, and settle them again, them or their children, in their own land (Eze 11:17): "I will gather even you that are thus dispersed, thus despised, and given over for lost by your own countrymen; I will gather you from the people, distinguish you from those with whom you are mingled, deliver you from those by whom you are held captives, and assemble you in a body out of the countries where you have been scattered; you shall not come back one by one, but all together, which will make your return more honourable, safe, and comfortable; and then I will give you the land of Israel, which now your brethren look upon you as for ever shut out from." Note, It is well for us that men's severe censures cannot cut us off from God's gracious promises. There are many that will be found to have a place in the holy land whom uncharitable men, by their monopolies of it to themselves, had secluded from it. I will give you the land of Israel, give it to you again by a new grant, and they shall come thither. If there be any thing in the change of the person from you to them, it may signify the posterity of those to whom the promise is made. "You shall have the title as the patriarchs had, and those that come after shall have the possession."

3.That God by his grace would part between them and their sins, Eze 11:18. Their captivity shall effectually cure them of their idolatry: When they come thither to their own land again they shall take away all the detestable things thereof. Their idols, that had been their delectable things, should now be looked upon with detestation, not only the idols of Babylon, where they were captives, but the idols of Canaan, where they were natives; they should not only not worship them as they had done, but they should not suffer any monuments of them to remain: They shall take all the abominations thereof thence. Note, Then it is in mercy that we return to a prosperous estate, when we return not to the sins and follies of that state. What have I to do any more with idols?

4.That God would powerfully dispose them to their duty; they shall not only cease to do evil, but they shall learn to do well, because there shall be not only an end of their troubles, but a return to their peace.

(1.)God will plant good principles in them; he will make the tree good, Eze 11:19. This is a gospel promise, and is made good to all those whom God designs for the heavenly Canaan; for God prepares all for heaven whom he has prepared heaven for. It is promised, [1.] That God will give them one heart, a heart entire for the true God and not divided as it had been among many gods, a heart firmly fixed and resolved for God and not wavering, steady and uniform, and not inconstant with itself. One heart is a sincere and upright heart, its intentions of a piece with its professions. [2.] That he will put a new spirit within them, a temper of mind agreeable to the new circumstances into which God in his providence would bring them. All that are sanctified have a new spirit, quite different from what it was; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. [3.] That he will take away the stony heart out of their flesh, out of their corrupt nature. Their hearts shall no longer be, as they have been, dead and dry, and hard and heavy, as a stone, no longer incapable of bearing good fruit, so that the good seed is lost upon it, as it was on the stony ground. [4.] That he will give them a heart of flesh, not dead or proud flesh, but living flesh; he will make their hearts sensible of spiritual pains and spiritual pleasures, will make them tender, and apt to receive impressions. This is God's work, it is his gift, his gift by promise; and a wonderful and happy change it is that is wrought by it, from death to life. This is promised to those whom God would bring back to their own land; for then such a change of the condition is for the better indeed when it is accompanied with such a change of the heart; and such a change must be wrought in all those that shall be brought to the better country, that is, the heavenly.

(2.)Their practices shall be consonant to those principles: I will give them a new spirit, not that they may be able to discourse well of religion and to dispute for it, but that they may walk in my statues in their whole conversation and keep my ordinances in all acts of religious worship, Eze 11:20. These two must go together; and those to whom God has given a new heart and a new spirit will make conscience of both; and then they shall be my people and I will be their God. The ancient covenant, which seemed to be broken and forgotten, shall be renewed. By their idolatry, it should seem, they had cast God off; by their captivity, it should seem, God had cast them off. But when they were cured of their idolatry, and delivered out of their captivity, God and his Israel own one another again. God, by his good work in them, will make them his people; and then, by the tokens of his good-will towards them, he will show that he is their God.

III. Here is a threatening of wrath against those who hated to be reformed. As, when judgments are threatened, the righteous are distinguished so as not to share in the evil of those judgments, so, when favours are promised, the wicked are distinguished so as not to share in the comfort of those favours; they have no part nor lot in the matter, Eze 11:21. But, as for those that have no grace, what have they to do with peace? Observe, 1. Their description. Their heart walks after the heart of their detestable things; they have as great a minds to worship devils as devils have to be worshipped. Or, in opposition to the new heart which God gives his people, which is a heart after his own heart, they have a heart after the heart of their idols; in their temper and practice they conformed to the characters and accounts given them of their idols, and the ideas they had of them, and of them they learned lewdness and cruelty. Here lies the root of all their wickedness, the corruption of the heart; as the root of their reformation is laid in the renovation of the heart. The heart has its walks, and according as those are the man is. 2. Their doom. It carries both justice and terror in it: I will recompense their way upon their own heads; I will deal with them as they deserve. There needs no more than this to speak God righteous, that he does but render to men according to their deserts: and yet such are the deserts of sin that there needs no more than this to speak the sinner miserable.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. Public domain.

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JeromeAD 420

Commentary on Ezekiel

(Verse 14 onwards) And the word of the Lord came to me, saying: Son of man, your brothers, your brothers: the men near you and all the house of Israel, all of whom the inhabitants of Jerusalem have said: Depart far from the Lord: to us the land has been given as possession. Therefore, thus says the Lord God: because I have removed them far off among the nations, and because I have scattered them among the lands, I will be a small sanctification for them in the lands which they have come to. LXX: And the word of the Lord came to me, saying: Son of man, your brothers and the men of your captivity, and all the house of Israel is consumed; to whom the inhabitants of Jerusalem have said: You are far off from the Lord; to us is given the land in possession. Therefore say: Thus saith the Lord God: Because I will remove them far off among the nations, and because I will disperse them in the countries, and will be to them a little sanctuary in the countries where they shall come. First, we must discuss the variety of interpretations. Because in the Hebrew it says, 'the men who are near to you' (for this is the meaning of 'Goolathach'), the LXX translated it as 'the men of your captivity'. Then it follows: 'all whom the inhabitants of Jerusalem told'; instead of 'all', they put 'those' due to the ambiguity of the letters and the word. 'Chullo', which Aquila, Symmachus, and Theodotion translated as 'all', they rendered as 'consummated', which does not make any sense at all in terms of the meaning. Therefore, the word of the Lord came to Ezekiel, who had said: Alas, alas, alas, O Lord God, are you bringing to an end the remnant of Israel? Specifically, through the death of Phaltiel and those who were killed with him, because those were not the remnants that the prophet thought were in Jerusalem, but rather those who appeared to be captive in Babylon. And the meaning is this: O son of man, your brothers, who were born of the same lineage as you, your brothers, I say, to whom the inhabitants of Jerusalem said, you have turned away from the Lord because you are captives, and you have given yourselves to Jechoniah, but to us the land of Israel has been given as an eternal possession. So tell them that though I have sent them far away from the land of Israel and scattered them among the nations and commanded them to be in foreign lands, because they have obeyed my command, I will be with them even in foreign and hostile places for a small sanctification. As long as there are some among them who do not submit their necks to idolatry but remember God's commandments, like Daniel and the three young men, it is to be believed that there were others like them, in the likeness of such great rulers that Scripture now recalls (Dan. III). From all these things we learn that we should not insult those who have been handed over to punishment by the judgment of God, nor reproach a person who has turned away from their sins, nor should we ever say to those who repent and leave the Church: 'You have gone far away from the Lord; the land has been given to us as a possession.' For thus says the Lord: Although I have temporarily separated them from my Church and scattered them among the nations, I will still be for them a sanctification, as long as they remember their sins and hasten to return to their former dwelling places due to repentance.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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