Ezekiel 11:17

Translation
King James Version
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.
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KJV (with Strong's)
Therefore say H559, Thus saith H559 the Lord H136 GOD H3069; I will even gather H6908 you from the people H5971, and assemble H622 you out of the countries H776 where ye have been scattered H6327, and I will give H5414 you the land H127 of Israel H3478.
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Complete Jewish Bible
Therefore, say that Adonai ELOHIM says this: '"I will gather you from the peoples and collect you from the countries where you have been scattered, and I will give the land of Isra'el to you."
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Berean Standard Bible
Therefore declare that this is what the Lord GOD says: ‘I will gather you from the peoples and assemble you from the countries to which you have been scattered, and I will give back to you the land of Israel.’
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American Standard Version
Therefore say, Thus saith the Lord Jehovah: I will gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.
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World English Bible Messianic
Therefore say, Thus says the Lord GOD: I will gather you from the peoples, and assemble you out of the countries where you have been scattered, and I will give you Eretz-Israel.
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Geneva Bible (1599)
Therefore say, Thus saith the Lord God, I will gather you againe from the people, and assemble you out of the countreis where ye haue bene scattered, and I will giue you ye land of Israel.
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Young's Literal Translation
Therefore say: Thus said the Lord Jehovah: And I have assembled you from the peoples, And I have gathered you from the lands, Into which ye have been scattered, And I have given to you the ground of Israel.
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See also
Ezekiel 28:25Ezekiel 34:13Jeremiah 3:18Ezekiel 36:24Jeremiah 24:5Isaiah 11:11Isaiah 11:16
In the KJVVerse 20,673 of 31,102

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SUMMARY

Ezekiel 11:17 presents a profound divine oracle of restoration, promising the exiled people of Israel that the Lord GOD Himself will actively gather them from their dispersion among the nations and return them to their ancestral homeland. This declaration serves as a powerful beacon of hope amidst prophecies of judgment and the departure of God's glory from Jerusalem, underscoring God's unwavering faithfulness to His covenant and His sovereign power to reverse the consequences of sin, ultimately fulfilling His eternal purposes for His chosen people.

CONTEXT

  • Literary Context: Ezekiel 11:17 marks a pivotal moment within a larger prophetic section (chapters 8-11) that graphically details the rampant idolatry and corruption in Jerusalem, culminating in the tragic departure of God's glory from the Temple. The preceding verses of chapter 11 pronounce severe judgment upon the city's wicked leaders and inhabitants, with the death of Pelatiah, a prominent prince, serving as a stark sign of impending doom. This grim pronouncement sets the stage for the inevitable exile. However, a glimmer of divine compassion emerges in Ezekiel 11:16, where God promises to be "a little sanctuary" to the exiles in their foreign lands. Verse 17 directly follows, expanding upon this theme of divine solace and promising a comprehensive physical restoration, thereby laying the theological groundwork for the extensive restoration prophecies that will unfold later in the book, most notably the vivid vision of the dry bones in Ezekiel 37.
  • Historical & Cultural Context: The prophet Ezekiel's ministry unfolded during the traumatic period of the Babylonian exile, specifically ministering to the Jewish captives who had been forcibly deported from Judah to Babylon following Nebuchadnezzar's first siege of Jerusalem in 597 BC. The exiles found themselves in a foreign land, grappling with profound despair and existential questions about God's faithfulness and their very future. Jerusalem, their cherished holy city, was under siege and would soon face utter destruction, and the Temple, the sacred heart of their worship and national identity, lay defiled. The concept of being "scattered" was understood as a direct and devastating consequence of covenant curses for disobedience, as vividly outlined in Deuteronomy 28:64. Therefore, the promise of being "gathered" and returned to the "land of Israel" carried immense significance, deeply resonating with their national identity, their covenant inheritance (rooted in God's promises to Abraham in Genesis 15:18-21), and their fundamental theological understanding of God's unwavering faithfulness to His promises despite their profound failures.
  • Key Themes: This verse powerfully contributes to several foundational themes within the book of Ezekiel and the broader prophetic tradition. Firstly, it emphatically highlights Divine Sovereignty and Faithfulness, underscoring that God's overarching plan will ultimately prevail, irrespective of human sin and the devastating reality of exile. The authoritative declaration "Thus saith the Lord GOD" unequivocally asserts His absolute authority and His unassailable ability to execute His promises. Secondly, the verse articulates the central theme of Restoration and Re-gathering, portraying God as the active, initiating agent who will decisively reverse the scattering brought about by judgment, bringing His people back from every corner of their dispersion. This theme is absolutely central to the hope extended to the exiles. Thirdly, the explicit promise of returning to the "land of Israel" powerfully reinforces the enduring importance of the Covenant Land as an integral part of God's eternal covenant with Abraham and his descendants. This physical return is consistently presented as either a precursor to or an accompanying aspect of Spiritual Renewal, a theme further developed in subsequent promises of a new heart and spirit found in passages like Ezekiel 11:19 and Ezekiel 36:26-27.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gather (Hebrew, qâbats', H6908): Meaning "to grasp, i.e. collect; assemble (selves), gather (bring) (together, selves together, up), heap, resort, [idiom] surely, take up." This verb emphasizes God's active, intentional, and comprehensive collection of His people. It signifies a deliberate act of divine retrieval, not a passive reassembly, highlighting His personal involvement in reversing their dispersion.
  • scattered (Hebrew, pûwts', H6327): Meaning "to dash in pieces, literally or figuratively (especially to disperse); break (dash, shake) in (to) pieces, cast (abroad), disperse (selves), drive, retire, scatter (abroad), spread abroad." This word vividly describes the violent and destructive nature of Israel's dispersion among the nations, highlighting the severity of the judgment that led to their exile. The promise to gather them is a direct and complete reversal of this scattering, demonstrating God's restorative power.
  • land (Hebrew, ʼerets', H776): Meaning "the earth (at large, or partitively a land); [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world." In this specific context, combined with "Israel" (H3478), it refers to the divinely promised and covenanted territory of Israel. This underscores the profound geographical, historical, and theological significance of the restoration, as it is not merely any land, but their ancestral and covenantal inheritance.

Verse Breakdown

  • "Therefore say, Thus saith the Lord GOD;": This opening phrase powerfully establishes the divine authority and absolute certainty of the message that follows. It is presented as a direct oracle from God Himself, conveyed through the prophet Ezekiel, underscoring that the subsequent promise is not a human hope or wish, but a sovereign and immutable decree. The combined title "Lord GOD" (Adonai YHWH) highlights both God's supreme mastership and His unwavering covenant faithfulness.
  • "I will even gather you from the people,": This is the initial and foundational component of God's explicit promise of restoration. The emphatic "I will" signifies God's active, personal, and decisive involvement in this act. "Gather you from the people" refers to the comprehensive collection of the Israelites from among the various Gentile nations where they had been dispersed during the exile, indicating a thorough and global retrieval of His scattered flock.
  • "and assemble you out of the countries where ye have been scattered,": This clause serves to reiterate and powerfully reinforce the preceding promise, employing a synonymous verb ("assemble") to emphasize the thoroughness and completeness of God's re-gathering initiative. The phrase "out of the countries where ye have been scattered" directly addresses the exiles' current reality of dispersion, promising a definitive end to their exile and a reversal of the judgment that led to their scattering.
  • "and I will give you the land of Israel.": This final and climactic clause states the ultimate destination and purpose of the divine gathering: a return to their divinely appointed homeland. The "land of Israel" is not merely a geographical location but the sacred, covenanted inheritance, central to Israel's identity, their historical narrative, and their future hope. God's act of "giving" it back underscores His unwavering faithfulness to His ancient promises, despite Israel's profound unfaithfulness.

Literary Devices

Ezekiel 11:17 is rich in literary devices that amplify its profound message of divine promise and restoration. The verse begins with a classic Divine Oracle Formula ("Thus saith the Lord GOD"), which immediately establishes the absolute authority, veracity, and certainty of the prophecy, marking it as a direct, unmediated communication from the Almighty. This formula is a common and powerful prophetic convention, ensuring the audience understands the divine origin and immutable nature of the words. The use of Repetition and Parallelism is prominently evident in the phrases "gather you from the people" and "assemble you out of the countries where ye have been scattered." These parallel expressions, employing synonymous verbs ("gather," "assemble") and concepts ("people," "countries where ye have been scattered"), serve to intensify the promise, emphasizing the comprehensive, thorough, and undeniable nature of God's re-gathering act. Furthermore, the entire verse functions as a powerful Prophecy of Restoration, offering a stark and hopeful contrast to the preceding pronouncements of severe judgment. It stands as a profound beacon of Hope, demonstrating God's enduring faithfulness to His covenant despite His people's disobedience, thereby transforming a narrative of despair and punishment into one of future promise and divine intervention.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 11:17 stands as a powerful testament to God's unwavering faithfulness and His sovereign power to fulfill His covenant promises, even in the face of profound human failure and severe judgment. It underscores the foundational biblical truth that God's ultimate plans for His people are irreversible, and that His mercy ultimately triumphs over judgment. This promise of physical re-gathering and return to the land is deeply intertwined with the broader theme of spiritual restoration and renewal, which is further developed throughout Ezekiel's prophecy. It teaches us that God is not only capable of bringing His people out of physical exile but also of profoundly transforming their hearts and restoring their broken relationship with Him. This divine initiative to gather and restore speaks volumes about God's enduring love and His steadfast commitment to His covenant people, assuring them that their scattering was a temporary discipline, not a final abandonment.

REFLECTION AND APPLICATION

Ezekiel 11:17 offers profound comfort and enduring hope to believers across all generations. It powerfully reminds us that even when we experience the painful consequences of our own sin, or when life's circumstances lead us into periods of spiritual, emotional, or relational "exile," God's faithfulness remains absolutely steadfast. Just as He promised to gather and restore His ancient people from their physical dispersion, He actively works to bring individuals and communities back into a right and vibrant relationship with Him, healing brokenness, renewing hope, and restoring purpose. This verse encourages us to trust implicitly in God's sovereign ability to reverse seemingly insurmountable situations, whether in our personal lives, within the life of the church, or in the broader world. It assures us that God's ultimate plan for His people will prevail, culminating in a future where all things are made new and His glorious presence is fully realized. We are therefore called to live in confident hope, knowing that the God who gathers the scattered and restores the lost is continually and powerfully at work in our midst.

Questions for Reflection

  • In what areas of my life do I currently feel "scattered" or in a state of "exile," and how can I intentionally trust God to gather and restore me in those specific areas?
  • How does God's unwavering faithfulness to ancient Israel, as demonstrated in this verse, profoundly encourage my faith in His promises for my own life and for the global church today?
  • What practical and compassionate steps can I take to actively participate in God's ongoing work of gathering and restoring others who are lost, hurting, or feeling spiritually dispersed in my community?

FAQ

How does this promise of physical return relate to spiritual restoration in Ezekiel's prophecy?

Answer: In Ezekiel's prophecy, the promise of physical return to the land of Israel is inextricably and profoundly linked with spiritual restoration. While Ezekiel 11:17 focuses primarily on the geographical re-gathering, subsequent verses and chapters reveal that this physical return is not an end in itself, but a prerequisite or accompaniment to a profound spiritual transformation. For example, Ezekiel 11:19 and Ezekiel 36:26-27 explicitly promise a "new heart" and a "new spirit," where God will supernaturally remove their heart of stone and give them a heart of flesh, enabling them to obey His statutes and walk in His ways. Thus, the physical return is not merely a change of location but a divinely initiated process leading to a renewed covenant relationship, true worship, and genuine obedience, signifying a holistic and comprehensive restoration of God's people.

CHRIST-CENTERED FULFILLMENT

Ezekiel 11:17, while a specific promise given to ancient Israel in their historical context, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the new covenant community He establishes. The physical gathering of Israel from the nations foreshadows the spiritual gathering of God's people—both Jew and Gentile—into the one body of Christ. Jesus himself declares, "And I, if I be lifted up from the earth, will draw all men unto me" (John 12:32). Through His atoning work on the cross, Christ gathers those who were scattered by sin, bringing them into a spiritual "land" of peace, righteousness, and the very presence of God. The promise of "I will give you the land of Israel" is transformed from a mere geographical return to the inheritance of the new creation, where believers dwell with God eternally. The "land" becomes the spiritual kingdom of God, inaugurated by Christ and consummated in the new heavens and new earth (Revelation 21:1-4), where God's people, gathered from every tribe, tongue, people, and nation (Revelation 7:9), dwell in His presence forever, receiving the full blessings of the covenant through the ultimate "seed" of Abraham, Jesus Christ (Galatians 3:16).

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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 17 and following) Therefore, speak and say, 'Thus says the Lord God: I will gather you from the peoples and assemble you from the countries where you have been scattered, and I will give you the land of Israel. And they shall go there and remove all offenses and all abominations from it. And I will give them one heart (or I will give them a new heart) and put a new spirit within them; I will remove the heart of stone from their flesh and give them a heart of flesh, so that they may walk in my statutes and keep my ordinances and do them; then they shall be my people, and I will be their God.' But as for those whose heart follows their detestable things and abominations, I will bring their way upon their own heads," declares the Lord God. This is a divine message to those who were captive in the land of Babylon, to the brothers of the prophet Ezekiel, and to the near ones to whom the inhabitants of Jerusalem (or Israel) said: 'You have gone far from the Lord, the land has been given to us as a possession.' But these are the words that follow: 'I will gather you from the peoples and give you the land of Israel.' And when you have entered, you shall remove all idols, because of which you have offended God, and I will give you a unified heart of fear and servitude to God, so that you may not serve diverse idols, or any other than what you had before. And I will give a new spirit in your midst, according to what is written: Create in me a clean heart, O God, and renew a right spirit within me (Psalm 51:12). And I will remove from you a heart of stone, that is, a hard heart, according to what Stephen, the first martyr in Christ, spoke: Stiff-necked and uncircumcised in heart (Acts 7:51). And the heart of Pharaoh was hardened, and he would not let the people of Israel go (Exod. VII). And I will give them a heart of flesh, a soft and tender heart, that they may receive the commandments of God, so that they may be written on the tablets of their carnal hearts. Therefore, a soft heart is given and a hard heart is taken away, so that they may walk in my precepts, keep my judgments, and be a people of God. And the Lord, who was previously an adversary, shall be their God. But those who do not correct their previous sins with repentance, but follow after their abominations, I will repay them according to what they deserve, so that their ways may be upon their heads. These things are believed by many to have happened under Zerubbabel, the son of Salathiel, and under Jesus, the son of Josedec, the high priest, and under Ezra and Nehemiah, to the tribe of Judah, and to those who returned with them. The inhabitants of Jerusalem, who were taken captive under King Zedekiah of Judah, or who fled with Jeremiah to Egypt, are believed to have been dispersed into all lands and not to have returned to the city of Jerusalem. But the full conversion of those who were captive and the remnant of Israel is understood in Christ, when the remnant was saved, and three thousand believed in one day, and again five thousand (Acts 2); and others, of whom James speaks to the apostle Paul: Do you see, brother, how many thousands of Jews have believed? hi, all the imitators of the Law are. But even the proud daily inhabitants of the city of Jerusalem, whose hearts walk after their stumbling blocks and abominations, deserve the offense of God, but those who were outside, with their stony heart removed and a very soft heart accepted, return to the Church through repentance, and they walk in the precepts of the Lord and keep His judgments, and they become the people of the Lord, and the Lord, whom they formerly offended, becomes their God.
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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