Ezekiel 11:15

Translation
King James Version
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.
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KJV (with Strong's)
Son H1121 of man H120, thy brethren H251, even thy brethren H251, the men H582 of thy kindred H1353, and all the house H1004 of Israel H3478 wholly, are they unto whom the inhabitants H3427 of Jerusalem H3389 have said H559, Get you far H7368 from the LORD H3068: unto us is this land H776 given H5414 in possession H4181.
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Complete Jewish Bible
"Human being, it is to your kinsmen - your brothers, your relatives and the whole house of Isra'el - that the people living in Yerushalayim have said, 'Get away from ADONAI! This land has been given to us to possess!'
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Berean Standard Bible
“Son of man, your brothers—your relatives, your fellow exiles, and the whole house of Israel—are those of whom the people of Jerusalem have said, ‘They are far away from the LORD; this land has been given to us as a possession.’
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American Standard Version
Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession.
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World English Bible Messianic
“Son of man, your brothers, even your brothers, the men of your relatives, and all the house of Israel, all of them, to whom the inhabitants of Jerusalem have said, ‘Go far away from the LORD. This land has been given to us for a possession.’”
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Geneva Bible (1599)
Sonne of man, thy brethren, euen thy brethren, the men of thy kindred, and all the house of Israel, wholy are they vnto whome the inhabitants of Ierusalem haue said, Depart ye farre from the Lord: for the lande is giuen vs in possession.
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Young's Literal Translation
`Son of man, thy brethren, thy brethren, men of thy kindred, and all the house of Israel--all of it, are they to whom inhabitants of Jerusalem have said, Keep far off from Jehovah;
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See also
Ezekiel 33:24John 16:2Isaiah 66:5Isaiah 65:5Jeremiah 24:1Jeremiah 24:5
In the KJVVerse 20,671 of 31,102

Study This Verse

SUMMARY

Ezekiel 11:15 captures a moment of profound spiritual and social division within Israel during the Babylonian exile. The inhabitants remaining in Jerusalem, clinging to a false sense of security and divine favor, contemptuously dismiss their exiled brethren, including Ezekiel, as cast off by the Lord and disinherited from the Promised Land. This verse powerfully highlights the spiritual arrogance of those who misinterpret God's judgment and underscores the painful alienation felt by the exiles, whom God paradoxically identifies as His true people, setting the stage for His promises of future restoration.

CONTEXT

  • Literary Context: This verse is deeply embedded within a series of visions and pronouncements in Ezekiel 8-11, which graphically depict the rampant idolatry and spiritual corruption in Jerusalem, culminating in the tragic departure of God's glory from the Temple. Immediately preceding this verse, Ezekiel has witnessed the judgment on the wicked leaders of Jerusalem (e.g., Ezekiel 11:1-13) and received a divine commission to prophesy to the exiles in Babylon. Verse 15 serves as a direct address from the Lord to Ezekiel, revealing the scornful and exclusionary attitude of those still residing in Jerusalem towards their exiled countrymen. It acts as a crucial pivot, setting the stage for God's subsequent promises of a future restoration and a new heart for the scattered remnant, which sharply contrasts with the self-righteousness of the Jerusalemites (e.g., Ezekiel 11:16-20).
  • Historical & Cultural Context: The historical backdrop is the early phase of the Babylonian captivity, specifically after the first major deportation of Judahites in 597 BC, which included King Jehoiachin, the royal court, and prominent citizens like Ezekiel. Those left in Jerusalem, under King Zedekiah's regime, clung to a false sense of security and divine protection, believing that their continued presence in the holy city signified God's exclusive blessing upon them. Culturally, the possession of the land was central to Israelite identity and covenant promises, rooted in God's grant to Abraham and his descendants (Genesis 12:7). Therefore, the Jerusalemites' assertion, "unto us is this land given in possession," was a powerful declaration of their perceived spiritual and physical superiority, effectively disinheriting the exiles. Their taunt, "Get you far from the LORD," was a severe spiritual condemnation, implying the exiles were defiled, abandoned by God, and unfit to share in the covenant blessings tied to the land.
  • Key Themes: Ezekiel 11:15 is rich with several critical themes. It powerfully illustrates spiritual arrogance and self-deception, as the Jerusalemites' misplaced confidence in their physical location blinds them to their own sin and impending judgment. This contrasts sharply with the theme of divine judgment that permeates Ezekiel, demonstrating God's unwavering commitment to justice against unfaithfulness, even within His own people. Ironically, the verse also subtly introduces the theme of the true remnant, as God identifies with the very exiles whom the Jerusalemites scorned. This foreshadows God's plan to preserve a faithful remnant among the scattered, promising them a future return and spiritual renewal, as seen in Ezekiel 11:17-20. The verse also touches upon the theme of God's presence in exile, as later in Ezekiel 11:16 the Lord promises to be a "little sanctuary" to those dispersed, directly refuting the Jerusalemites' claim that the exiles were "far from the LORD."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Son of man (Hebrew, bên_ _ʼâdâm', H1121): This compound phrase, frequently used by God to address Ezekiel, combines H1121 (bên), meaning "a son (as a builder of the family name), in the widest sense," and H120 (ʼâdâm), referring to "a human being (an individual or the species, mankind, etc.)." The address emphasizes Ezekiel's humanity and mortality in contrast to the divine speaker, highlighting his role as a representative of humanity before God, tasked with delivering a divine message to his fellow mortals. It also underscores his solidarity with the human condition, particularly the exiled Israelites, whom he is called to serve.
  • brethren (Hebrew, ʼâch', H251): A primitive word meaning "a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))." The repetition of "thy brethren, even thy brethren" emphasizes the close familial and national ties between Ezekiel and the exiles. It highlights the deep irony and cruelty of the Jerusalemites' rejection, as they were disowning their own flesh and blood, members of the same covenant family, who were suffering under God's judgment.
  • land (Hebrew, ʼerets', H776): Meaning "the earth (at large, or partitively a land)." In this context, it specifically refers to the land of Israel, the Promised Land, which was central to the identity and covenant relationship of the Israelites with Yahweh. The Jerusalemites' claim that "unto us is this land given in possession" (H4181, môwrâshâh, "a possession; heritage, inheritance") reveals their deeply entrenched belief in their exclusive right to the covenant inheritance, dismissing any claim by those who had been removed from it. This highlights the theological significance of the land as a symbol of God's covenant faithfulness and the people's identity, which the Jerusalemites had fundamentally misunderstood.

Verse Breakdown

  • "Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly,": This opening clause precisely identifies the subject of the Jerusalemites' scorn, directly addressing Ezekiel. The repeated emphasis on "brethren" and the inclusion of "men of thy kindred" (H1353, gᵉʼullâh, referring to close relationship or kinship) underscore the profound familial and national bond between Ezekiel and the exiles. "All the house of Israel wholly" further broadens the scope, indicating that the Jerusalemites' contempt was directed not just at a few individuals, but at the entire body of those who had been deported, representing a significant portion of the covenant community.
  • "[are] they unto whom the inhabitants of Jerusalem have said,": This phrase clearly identifies the source of the contempt: "the inhabitants of Jerusalem" (H3427, yâshab, "to dwell, to remain," referring to those who remained in the city, H3389, Yᵉrûwshâlaim). It sets up the direct speech that follows, revealing their arrogant and exclusionary attitude towards their exiled kin, framing their words as a direct accusation against God's chosen people.
  • "Get you far from the LORD:": This is the core of the Jerusalemites' spiritual condemnation, uttered by them (H559, ʼâmar, "to say"). To be "far from the LORD" (H3068, Yᵉhôvâh, the self-existent God; H7368, râchaq, "to remove, be far off") implied spiritual defilement, rejection, and abandonment by God. It was a declaration that the exiles had forfeited their covenant standing and were no longer considered part of God's people or under His protection. This was a profound and painful taunt for a people whose identity was intimately tied to their relationship with Yahweh, effectively excommunicating them from the divine presence.
  • "unto us is this land given in possession.": This final clause reveals the basis of the Jerusalemites' self-righteousness. They believed their continued presence in the land of Israel (H776, ʼerets) was proof of their divine favor and exclusive inheritance (H5414, nâthan, "to give"; H4181, môwrâshâh, "a possession; heritage, inheritance"). This claim was rooted in a profound misunderstanding of God's judgment and covenant faithfulness, as they failed to recognize that their own wickedness was leading to the land's desolation and their eventual exile, while God was preserving a remnant among those they scorned.

Literary Devices

Ezekiel 11:15 employs several potent literary devices to convey its powerful message. The repetition of "thy brethren, even thy brethren" serves to emphasize the close familial and national relationship between Ezekiel and the exiles, thereby highlighting the shocking and cruel nature of the Jerusalemites' rejection. This repetition creates a sense of pathos and underscores the deep internal division within Israel. There is a strong element of irony present: those who claim to be "near the LORD" and possess the land are, in fact, spiritually distant and facing imminent judgment, while those declared "far from the LORD" are precisely the ones with whom God identifies and through whom He will preserve a remnant. The phrase "Son of man" functions as a significant title, consistently used by God to address Ezekiel, emphasizing his humanity and prophetic role as a mediator between the divine and the human, particularly in contexts of judgment and restoration. Finally, the stark contrast between the Jerusalemites' self-perception and God's true assessment of the situation powerfully conveys the spiritual blindness that had afflicted the remaining inhabitants of the city.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 11:15 profoundly illustrates the dangers of spiritual pride and a superficial understanding of God's covenant. The Jerusalemites' belief that their physical proximity to the Temple and the land guaranteed God's favor, while those in exile were abandoned, reveals a deep theological misunderstanding. God's presence and blessing are not confined to geographical locations or outward circumstances but are rooted in a relationship of faithfulness and obedience. This passage underscores the truth that God's judgment is often counter-intuitive to human expectations, and His true people may be found among the marginalized and suffering, rather than among those who appear outwardly blessed. It challenges any notion of exclusive spiritual privilege based on external factors, emphasizing instead the internal condition of the heart and God's sovereign choice to preserve a remnant.

REFLECTION AND APPLICATION

Ezekiel 11:15 serves as a powerful mirror for self-examination, urging us to guard against spiritual arrogance and the tendency to judge others based on their circumstances. It reminds us that true spiritual standing is not determined by outward appearances, social status, or even religious affiliation, but by the condition of our hearts and our humility before God. We must be wary of claiming exclusive divine favor or dismissing those who are suffering, marginalized, or appear to be "far from the Lord" in our eyes. Instead, this passage calls us to cultivate compassion, empathy, and a deep understanding that God's ways are often mysterious and counter-cultural. It encourages us to identify with the "exiles" of our own time – those who are overlooked, scorned, or suffering – remembering that God often works most powerfully through the humble and broken. Our mission is to extend grace and welcome, not judgment and exclusion, recognizing that God's family is defined by His sovereign choice and transforming grace, not by human pride or prejudice.

Questions for Reflection

  • In what ways might I, or my community, be tempted to exhibit spiritual arrogance or exclusivity, similar to the inhabitants of Jerusalem?
  • How does this passage challenge my assumptions about who is "near" or "far" from God?
  • What practical steps can I take to cultivate greater humility and compassion towards those who are marginalized or suffering, even if their circumstances seem to suggest divine disfavor?
  • How does the concept of God being a "little sanctuary" to the exiles (Ezekiel 11:16) encourage me to find God's presence in unexpected places or difficult situations?

FAQ

Who were the "brethren" mentioned in Ezekiel 11:15, and why were they scorned by the inhabitants of Jerusalem?

Answer: The "brethren" (Hebrew: ʼâch) refer to the Jewish exiles who had been deported to Babylon, including Ezekiel himself, during the first wave of captivity in 597 BC. The inhabitants of Jerusalem, who had remained in the city, scorned them because they believed their own continued presence in Jerusalem signified God's exclusive favor and that the exiles had been cast off by the Lord due to their sins. They saw the exiles' removal from the land as proof that they were "far from the LORD," while claiming the land as their sole "possession." This attitude reflected a profound spiritual arrogance and a misunderstanding of God's judgment, as the Jerusalemites themselves were steeped in idolatry and rebellion, leading to their own imminent destruction, as prophesied throughout Ezekiel 8-11.

What does it mean that the Jerusalemites told the exiles to "Get you far from the LORD"?

Answer: This was a deeply cutting spiritual condemnation. To be told to "Get you far from the LORD" (Hebrew: râchaq from H7368, meaning "to remove, be far off" from H3068, Yᵉhôvâh) implied that the exiles were considered ritually unclean, spiritually defiled, and utterly rejected by God. In ancient Israel, proximity to the Temple and the land was often associated with God's presence and blessing. By declaring the exiles "far from the LORD," the Jerusalemites were effectively disowning them as part of God's covenant people and denying them any share in the divine inheritance or favor. This statement reflects their self-righteous belief that God's presence was exclusively with them in Jerusalem, a belief that God directly refutes in Ezekiel 11:16, where He promises to be a "little sanctuary" to the exiles themselves.

CHRIST-CENTERED FULFILLMENT

Ezekiel 11:15, with its stark contrast between the self-righteous Jerusalemites and the scorned exiles, finds profound Christ-centered fulfillment in the person and work of Jesus. Just as the exiles were dismissed as "far from the LORD," so too was Jesus, the true Son of Man, "despised and rejected by men" (Isaiah 53:3). The religious elite of His day, much like the Jerusalemites, believed themselves to be the true inheritors of God's promises, often condemning those outside their narrow circle as sinners or outcasts (John 9:24). Yet, Jesus consistently identified with the marginalized, the sick, the poor, and the "sinners," declaring that He came "not to call the righteous, but sinners to repentance" (Luke 5:32). He became the ultimate "exile," cast out of the city and crucified outside its gates (Hebrews 13:12), bearing the curse of being "far from the LORD" on the cross, so that those who were truly far off could be brought near by His blood (Ephesians 2:13). In Christ, the true "land" or inheritance is not a physical territory but a spiritual reality, the Kingdom of God, which is given to those who humble themselves and trust in Him, regardless of their earthly status or location (Matthew 5:3-10). He is the "true Israel," the one in whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20), inviting all, even those once deemed "far off," to be part of God's new covenant people through His atoning sacrifice and resurrection (1 Peter 2:9-10).

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Commentary on Ezekiel 11 verses 14–21

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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