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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 28:20–26.
God's glory is his great end, both in all the good and in all the evil which proceed out of the mouth of the Most High; so we find in these verses. 1. God will be glorified in the destruction of Zidon, a city that lay near to Tyre, was more ancient, but not so considerable, had a dependence upon it and stood and fell with it. God says here, I am against thee, O Zidon! and I will be glorified in the midst of thee, Eze 28:22. And again, "Those that would not know be gentler methods shall be made to know that I am the Lord, and I alone, and that I am a just and jealous God, when I shall have executed judgments in her, destroying judgments, when I shall have done execution according to justice and according to the sentence passed, and so shall be sanctified in her." The Zidonians, it should seem, were more addicted to idolatry than the Tyrians were, who, being men of business and large conversation, were less under the power of bigotry and superstition. The Zidonians were noted for the worship of Ashtaroth; Solomon introduced it, Kg1 11:5. Jezebel was daughter to the king of Zidon, who brought the worship of Baal into Israel (Kg1 16:31); so that God had been much dishonoured by the Zidonians. Now, says he, I will be glorified, I will be sanctified. The Zidonians were borderers upon the land of Israel, where God was known, and where they might have got the knowledge of him and have learned to glorify him; but, instead of that, they seduced Israel to the worship of their idols. Note, When God is sanctified he is glorified, for his holiness is his glory; and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour. The judgments that shall be executed upon Zidon are war and pestilence, two wasting depopulating judgments, Eze 28:23. They are God's messengers, which he sends on his errands, and they shall accomplish that for which he sends them. Pestilence and blood shall be sent into her streets; there the dead bodies of those shall lie who perished, some by the plague, occasioned perhaps through ill diet when the city was besieged, and some by the sword of the enemy, most likely the Chaldean armies, when the city was taken, and all were put to the sword. Thus the wounded shall be judged; when they are dying of their wounds they shall judge themselves, and others shall say, They justly fall. Or, as some read it, They shall be punished by the sword, that sword which has commission to destroy on every side. It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities; for this was now God's controversy with the nations that were round about them, Eze 28:26. Note, When God's people are under his correcting hand for their faults he takes care, as he did concerning malefactors that were scourged, that they shall not seem vile to those that are about them, and therefore takes it ill of those who despise them and so help forward the affliction when he is but a little displeased, Zac 1:15. God regards them even in their low estate; and therefore let not men despise them. 2. God will be glorified in the restoration of his people to their former safety and prosperity. God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme (Isa 52:5); but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world, Eze 28:25. For, (1.) They shall return to the possession of their own land again: I will gather the house of Israel out of their dispersions, in answer to that prayer (Psa 106:27), Save us, O Lord our God! and gather us from among the heathen; and in pursuance of that promise (Deu 30:4), Thence will the Lord thy God gather thee. Being gathered, they shall be brought in a body, to dwell in the land that I have given to my servant Jacob. God had an eye to the ancient grant, in bringing them back, for that remained in force, and the discontinuance of the possession was not a defeasance of the right. He that gave it will again give it. (2.) They shall enjoy great tranquillity there. When those that have been vexatious to them are taken off they shall live in quietness; there shall be no more a pricking brier nor a grieving thorn, Eze 28:24. They shall have a happy settlement, for they shall build houses, and plant vineyards; and they shall enjoy a happy security and serenity there; they shall dwell safely, shall dwell with confidence, and there shall be none to disquiet them or make them afraid, Eze 28:26. This never had full accomplishment in the body of that people, for after their return out of captivity they were ever and anon molested by some bad neighbour or other. Nor has the gospel-church been ever quite free from pricking briers and grieving thorns; yet sometimes the church has rest, and believers always dwell safely under the divine protection and may be quiet from the fear of evil. But the full accomplishment of this promise is reserved for the heavenly Canaan, when all the saints shall be gathered together, and every thing that offends shall be removed, and all griefs and fears for ever banished.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 20 and following) And the word of the Lord came to me, saying: Son of man, set your face against Sidon and prophesy against it, and say: Thus says the Lord God: Behold, I am against you, Sidon, and I will be glorified in you. And they shall know that I am the Lord when I execute judgments in her and am sanctified in her. And I will send pestilence upon her and blood in her streets, and the slain shall fall in her midst, by the sword all around, and they shall know that I am the Lord. And there will no longer be a stumbling block of bitterness and a thorn inflicting pain in every direction for the house of Israel (or those who have insulted them). And they will know that I am the Lord their God. Thus says the Lord God: When I gather the house of Israel from the peoples (or from the nations) among whom they are scattered, I will be sanctified in them before the nations. And they will dwell in their own land, which I gave to my servant Jacob, and they will dwell there securely (or in hope). And they will build houses and plant vineyards, and they will dwell confidently (or in hope) when I execute judgments on all who oppose them (or have insulted them) on every side. And they will know that I am the Lord their God. And what follows, according to the Septuagint: And you, the God of their fathers, is not found in Hebrew. Furthermore, after Tyre, the speech turns to Sidon; for both cities are part of the same province. And in the Gospel, Tyre and Sidon are mentioned together: If the miracles which were done in you were done in Tyre and Sidon (Matthew 11:21). Therefore, even the Canaanite woman, whose daughter was possessed by a demon, because she came from the region of Tyre and Sidon, obtained what she had asked for (ibid., 15). But the divine word predicts that it will be taken captive by the Babylonians, and it will know the weight of its evils, that He Himself is the Lord: when He has judged it, and has been sanctified in it, and has consumed it with hunger and pestilence, and with the sword: so that it falls in its streets, and no longer becomes a stumbling block to the people of God, nor does it frequently attack them. But when this has been done, the people of Israel, whom He had dispersed into various nations, will return to their own land, and they will be sanctified in them, not for evil, as in Sidon, but for good, when He has shown mercy to them, and they will dwell in the land which He gave to their father Jacob, and they will dwell securely, and in the Lord they will trust, and they will build houses, and plant vineyards, when He has fulfilled His promises to them: and then they will know that He Himself is the Lord, whose promises are most firm. Many refer to the time of Zerubbabel, Ezra, and Nehemiah, when the people of Israel returned and lived in the land of Judah. Others, however, hope for its fulfillment in the last time and in a thousand years. Moreover, according to spiritual understanding, this seems to have a symbolic meaning for us. Sidonians are interpreted as hunters, about whom it is also written in the Psalms: Our soul has been rescued like a bird from the snare of the hunters (Psalm 124:7). And in Proverbs: The eye of a harlot is the snare of a sinner (Prov. XXIII, 27). But there are also hunters on the good side, of whom Jeremiah writes: Behold, I will send fishermen and hunters, who will hunt you down from every hill and mountain (Jerem. XVI, 16): whom the Lord also sends to fish, and makes them fishers of men (Matth. IV). Hence the village of Peter and Andrew is called by this name: For Bethsaida in our language means 'the house of hunters'. Against these wretched hunters, the word of God is directed, and the prophet is commanded to set his face against Sidon and not waver in the wind of doctrine, but stand firm in the truth and destroy his hunters. So what is it that the Lord threatens against Sidon? Behold, I myself will come to you and be glorified in you when I destroy you, and all who live will know that I am the Lord when I repay you according to what you deserve. And I will send pestilence and blood into your streets. And rightly are they called streets of Sidon: for it is a wide and spacious road that leads to death (Matt. 7). And the slain will fall, those who stood evilly by the sword in a circle: by that sword which the Lord came to send upon the earth, so that He may separate what is improperly joined, and so that those who remain may know that He Himself is the Lord. And when they have ceased, there will no longer be any stumbling block of bitterness, nor a thorn that pierces and wounds the people of God. But all these things are said against the opposing powers, that they may be destroyed in the end time, and there may be eternal security when the Lord gathers the house of Israel, those who perceive God with understanding. And he will be sanctified in them, and that which is written will be fulfilled: Be holy, for I am holy (Leviticus 19:2). And they will dwell in their own land, as we read elsewhere: I believe in seeing the good things of the Lord in the land of the living (Psalm 16:13). What Jacob gave, who had supplanted his brother earlier, and earned the primacy for himself. And they will dwell in it securely, either in hope, and they will build houses, plant vineyards, and dwell confidently in hope, according to what is read in Isaiah: Those who have been weaned from milk, those who have been taken away from the breast, expect tribulation upon tribulation, and hope upon hope (Isa. 60). But they will build houses, as also built in the Gospel, who established foundations not on sand, but on rock (Matt. 7). Of which it is written: Unless the Lord builds the house, they labor in vain who build it (Ps. 127:1). And in Exodus, according to the Septuagint: Because the midwives feared the Lord, they built houses for themselves (Exod. 1:21), and many such things. But when the Lord executes judgment against those who oppose or inflict insults on Israel, all creatures will know that He is the Lord, whose judgments are true and justified in themselves.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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Summary
Ezekiel 28:24 delivers a profound divine promise of future security and restoration for the house of Israel, following a series of judgments against the nations that surrounded and oppressed them. It declares a permanent cessation of the constant irritation and affliction Israel suffered from hostile neighbors, vividly portrayed as "pricking briers" and "grieving thorns." This removal of external threats is not merely an end to pain, but a divinely orchestrated act designed to unequivocally reveal God's sovereign power, faithfulness, and justice, ensuring that both Israel and the nations will definitively "know that I am the Lord GOD." The verse thus encapsulates themes of divine protection, the establishment of lasting peace, and the ultimate vindication of God's holy name through His powerful intervention in history.
Context
Literary Context
Ezekiel 28 is primarily an oracle of judgment against Tyre, particularly its proud and arrogant king, who is depicted as having exalted himself against God. This chapter, along with chapter 27, details Tyre's immense wealth, commercial prowess, and its subsequent downfall due to its hubris and self-deification. However, verse 24 marks a significant and intentional pivot in the prophetic discourse. After pronouncing doom on Tyre and Sidon (as seen in Ezekiel 28:20-23), the prophetic voice shifts abruptly from judgment upon Israel's enemies to a promise of blessing and security for Israel itself. This transition is crucial, as it sets the stage for the broader prophetic themes of Israel's restoration, their return to the land, and their secure dwelling under God's protection, which become central in the latter half of the book, particularly from Ezekiel 34 onwards, including the vision of the valley of dry bones in Ezekiel 37 and the promise of a new heart and spirit in Ezekiel 36. The removal of external threats is presented as a necessary prerequisite for Israel's peaceful re-establishment and flourishing in their covenant land.
Historical & Cultural Context
At the time of Ezekiel's prophecy, the people of Israel (specifically the southern kingdom of Judah) were in exile in Babylon, having suffered repeated invasions and the eventual destruction of Jerusalem in 586 BC. Throughout their long history, the Israelites had been plagued by hostile neighbors—nations like the Philistines, Edomites, Ammonites, Moabites, and indeed, Tyre and Sidon—who often harassed, raided, oppressed, and even rejoiced in Israel's misfortunes. These nations frequently despised Israel and their God, seeing their downfall as a sign of their own gods' superiority. The imagery of "pricking brier" and "grieving thorn" would have resonated deeply with an agrarian society, where such thorny plants were common nuisances, constantly irritating, causing pain, and hindering progress in fields and pathways. They symbolize persistent, painful, and debilitating external threats that made life difficult and insecure. The promise in Ezekiel 28:24 thus speaks to a deep yearning for security and freedom from these historical adversaries, a longing for a time when they could dwell safely in their land without constant fear or harassment, a hope that was central to their covenant relationship with God.
Key Themes
This verse powerfully articulates several core themes prevalent throughout the book of Ezekiel and broader prophetic literature. First, Divine Protection and Security is paramount, as God Himself promises to actively remove the sources of pain and affliction from His people. This highlights God's active involvement in the affairs of His people and His unwavering commitment to their well-being and covenant promises. Second, Restoration and Peace for Israel is a foundational promise, anticipating a future era when Israel will dwell securely in their land, unmolested by enemies, a vision echoed in passages like Isaiah 11:9 where "they shall not hurt nor destroy" and Micah 4:4 where "they shall sit every man under his vine and under his fig tree; and none shall make them afraid." This peace is not merely the absence of war but a profound sense of security and flourishing under divine favor. Finally, and most significantly, God's Sovereignty and Self-Revelation is the ultimate purpose. The recurring refrain "and they shall know that I am the Lord GOD" (found over 70 times in Ezekiel, for instance, in Ezekiel 6:7 and Ezekiel 36:23) underscores that God's powerful acts of judgment against His enemies and His faithfulness in protecting His people are ultimately for the vindication of His holy name and the undeniable demonstration of His supreme authority and justice to both Israel and the nations.
Exposition and Analysis
Key Word Analysis
This word, derived from a primitive root (H3992), means "to be bitter" or (causatively) "to embitter," signifying something that causes pain. It carries the sense of a deep, festering, or persistent wound, suggesting not just a momentary prick but an ongoing source of irritation and affliction that can "fret" or "pick" at one's well-being, causing continuous distress.
From a primitive root (H3510) meaning "to feel pain," this word extends to "grieve" or "spoil." It emphasizes the emotional and psychological suffering inflicted, indicating that the "thorn" caused not only physical discomfort but also deep sorrow, distress, and a marring or spoiling of Israel's peace and prosperity.
This highly significant Hebrew verb (H3045) encompasses a vast range of meanings, from simple factual knowledge ("to ascertain by seeing") to intimate personal acquaintance, recognition, and even experiential understanding. In the context of "knowing God," it implies a profound, transformative realization of His character, power, and justice, often achieved through His mighty acts of judgment and deliverance. It's not just intellectual assent but a profound, lived understanding that compels acknowledgment and submission.
Verse Breakdown
"And there shall be no more a pricking brier unto the house of Israel,"
This clause introduces the core promise of cessation of affliction. The "pricking brier" (Hebrew: çillôwn mâʼar) symbolizes a persistent, painful, and irritating presence. The phrase "unto the house of Israel" specifically identifies the beneficiaries of this divine intervention, emphasizing God's covenant faithfulness to His people (H1004, H3478). The declaration "no more" signifies a definitive, permanent end to this particular form of harassment, promising an era of security and rest.
"nor [any] grieving thorn of all [that are] round about them, that despised them;"
This expands and intensifies the imagery, using another term for a painful plant, "grieving thorn" (Hebrew: qôwts kâʼab), to reinforce the nature of the affliction (H6975, H3510). The phrase "of all that are round about them" (H5439) clearly identifies the source of these "thorns" as the surrounding hostile nations. The critical descriptor "that despised them" (H7590) reveals the malicious intent and contempt these nations held for Israel, highlighting their active role in causing distress and pain, and thus justifying God's righteous intervention on behalf of His people.
"and they shall know that I [am] the Lord GOD."
This concluding clause reveals the ultimate theological purpose behind God's actions. The cessation of external threats is not an end in itself, but a means to a greater end: the profound and undeniable self-revelation of God. "They shall know" (H3045) implies an experiential, transformative recognition of God's true identity, power, and sovereignty. "The Lord GOD" (Hebrew: ʼĂdônây Yᵉhôvih) combines two of God's most significant titles (H136, H3069), emphasizing His supreme authority as Master and His covenant faithfulness as the self-existent, eternal God (YHWH). This knowledge will be forced upon both Israel and the nations through God's mighty acts of judgment and deliverance.
Literary Devices
Ezekiel 28:24 employs potent Symbolism and Metaphor to convey its message. The "pricking brier" and "grieving thorn" are not literal plants but powerful metaphors for the hostile, irritating, and painful neighboring nations that constantly afflicted Israel. This imagery effectively communicates the persistent, debilitating nature of the external threats, akin to a constant physical and emotional wound. The phrase "that despised them" adds a layer of Personification to these abstract threats, attributing malicious intent and active animosity to the nations. Furthermore, the concluding declaration, "and they shall know that I am the Lord GOD," is a recurring Refrain throughout the book of Ezekiel. This repetition serves as a powerful theological motif, emphasizing God's ultimate purpose in all His judgments and acts of salvation: to reveal His supreme sovereignty and vindicate His holy name before all creation. The verse also exhibits Parallelism in its use of two similar phrases ("pricking brier" and "grieving thorn") to describe the same oppressive reality, enhancing the emphasis on the severity of the past affliction and the completeness of the promised deliverance.
Theological and Thematic Connections
Ezekiel 28:24 is a powerful testament to God's unwavering covenant faithfulness and His sovereign control over history. It demonstrates that God is not merely an observer but an active participant who intervenes to protect His people and fulfill His promises. The removal of the "briers" and "thorns" signifies God's commitment to establishing a secure and peaceful dwelling for Israel, a theme that resonates throughout prophetic literature concerning the eschatological age. Ultimately, this act of divine deliverance serves the greater purpose of God's self-revelation, ensuring that His supreme identity and power are undeniably acknowledged by all, both those who benefit from His protection and those who suffer His judgment. This promise of ultimate peace and the vindication of God's name finds its ultimate fulfillment in the new heavens and new earth, where all sources of pain and opposition are permanently removed, and God's reign is fully established in perfect peace.
Reflection and Application
Ezekiel 28:24 offers profound spiritual encouragement for believers today, reminding us of God's enduring faithfulness and His ultimate victory over all opposition. Just as God promised to remove the "pricking briers" and "grieving thorns" from Israel's side, we can trust that He is sovereign over every source of pain, irritation, and opposition in our lives—whether they be spiritual attacks, relational conflicts, systemic injustices, or personal struggles. This verse invites us to rest in the assurance that God is actively working to bring about peace and security for His people, both individually and corporately. It points us toward a future hope where all suffering will cease, and God's perfect reign will be fully established. Furthermore, it underscores that God's ultimate purpose in our trials and triumphs is not just our comfort, but the revelation of His own glory. Our experiences, therefore, become opportunities for us and others to "know that I am the Lord GOD" more deeply, witnessing His power, justice, and love in action. This should inspire us to live with confident hope, knowing that our God is both our protector and the one who will ultimately be glorified through all things, bringing about His perfect and eternal peace.
Questions for Reflection
FAQ
Who are the "pricking brier" and "grieving thorn" in Ezekiel 28:24?
The "pricking brier" and "grieving thorn" are metaphorical representations of the surrounding nations that historically harassed, oppressed, and despised the house of Israel. While the immediate context of Ezekiel 28 focuses on Tyre and Sidon, the phrase "all that are round about them" suggests a broader reference to any and all hostile neighbors who caused Israel pain and irritation throughout their history. These nations rejoiced in Israel's downfall and often acted as instruments of God's judgment, but also as sources of constant affliction, symbolized by these painful plants. God's promise is to remove these sources of perpetual torment, ensuring Israel's future security and peace in their land, as part of His covenant faithfulness.
What does it mean that "they shall know that I am the Lord GOD"?
This phrase is a key theological refrain throughout the book of Ezekiel, appearing over 70 times. It signifies a profound, experiential recognition of God's true identity, power, and sovereignty. It's not merely intellectual knowledge but a deep, undeniable understanding that comes through witnessing God's mighty acts—His judgments against the wicked and His deliverance of His people. In this verse, the removal of Israel's tormentors will serve as an irrefutable demonstration of God's unique status as the supreme, covenant-keeping God (YHWH), forcing both Israel and the nations to acknowledge His ultimate authority. This knowledge leads to worship, obedience, or fearful submission, as seen in other passages like Ezekiel 6:7 and Ezekiel 36:23.
How does this verse relate to New Testament prophecy or Christian theology?
While Ezekiel 28:24 directly addresses ancient Israel, its themes find spiritual and eschatological fulfillment in Christian theology. The promise of freedom from "briers" and "thorns" foreshadows the ultimate peace and security found in Christ's kingdom. Jesus, the Good Shepherd, protects His flock from spiritual enemies (the "thorns" of sin, death, and the devil). The New Testament promises a future where all suffering, pain, and opposition will be eradicated in the new heavens and new earth, as beautifully described in Revelation 21:4. Furthermore, the declaration "they shall know that I am the Lord GOD" finds its ultimate expression in the universal acknowledgment of Jesus Christ as Lord, to the glory of God the Father (e.g., Philippians 2:10-11).
Christ-Centered Fulfillment
Ezekiel 28:24, with its promise of the removal of "pricking briers" and "grieving thorns" from the house of Israel, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The constant harassment and pain inflicted by hostile nations on ancient Israel foreshadow the pervasive spiritual oppression and suffering that humanity experiences under the dominion of sin, death, and the powers of darkness. Jesus, as the true Shepherd of Israel, came to deliver His people from these ultimate "thorns." Through His atoning sacrifice on the cross, He disarmed the spiritual principalities and powers that tormented humanity, triumphing over them (as seen in Colossians 2:15). His resurrection secured the decisive victory over death, the ultimate "thorn" (as triumphantly declared in 1 Corinthians 15:55-57). The peace promised to Israel—a dwelling free from external threats—is realized in the spiritual peace and security that believers find in Christ, who is our peace. Furthermore, the eschatological vision of a new heaven and new earth, where there will be no more pain, sorrow, or crying, is the full realization of this promise of a thorn-free existence, established by Christ's eternal reign. Finally, the declaration "they shall know that I am the Lord GOD" culminates in the universal acknowledgment of Jesus as Lord, when every knee will bow and every tongue confess that He is Lord, to the glory of God the Father. Thus, the ancient promise to Israel points forward to the comprehensive and eternal deliverance accomplished by Christ for all who believe.