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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 28:25 stands as a profound prophetic declaration from the Lord GOD, marking a significant transition from pronouncements of judgment against surrounding nations to a glorious vision of Israel's future restoration. It foretells a divinely orchestrated gathering of the scattered house of Israel, their subsequent sanctification in the eyes of the Gentile nations, and their secure, permanent re-establishment in the promised land originally given to Jacob. This verse underscores God's unwavering faithfulness to His covenant promises and His ultimate purpose to display His holiness and glory through His people to the entire world.
Context
Literary Context
Ezekiel 28:25 serves as a pivotal transition within the book of Ezekiel, concluding a lengthy section (chapters 25-32) primarily dedicated to oracles of judgment against foreign nations that had either oppressed Israel or rejoiced in her downfall, such as Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt. Specifically, chapter 28 focuses on the pride and subsequent fall of Tyre, a powerful maritime city. This verse immediately follows a final judgment against Sidon (Ezekiel 28:20-24), providing a stark contrast: while the nations are judged for their arrogance and hostility, God's enduring plan for Israel is one of restoration and blessing. It sets the stage for the subsequent chapters, particularly Ezekiel 34, which details God's role as the true Shepherd of His people, Ezekiel 36, and Ezekiel 37, which vividly portrays the reanimation and reunification of the nation, all culminating in their ultimate dwelling in the land under a new covenant.
Historical & Cultural Context
The immediate historical backdrop for Ezekiel's prophecies is the Babylonian exile, beginning with the first deportation in 597 BC and the devastating destruction of Jerusalem and the temple in 586 BC. The "house of Israel" was literally "scattered" among various "people" (nations) as a direct consequence of their disobedience to God's covenant. The concept of "the heathen" (Hebrew: goyim) refers to the Gentile nations, who often viewed Israel's downfall and exile as a sign of their God's weakness or inability to protect His people. Therefore, God's promise to "be sanctified in them in the sight of the heathen" speaks to a future vindication of His name and power before these very nations, demonstrating His sovereignty over both Israel and the world. The reference to "their land that I have given to my servant Jacob" firmly grounds this prophecy in the ancient, unconditional land covenant made with Abraham, Isaac, and Jacob (Genesis 12:7; Genesis 28:13), emphasizing its divine origin and enduring validity despite Israel's temporary displacement.
Key Themes
This verse encapsulates several profound theological themes central to Ezekiel and the broader prophetic tradition. Firstly, it highlights God's Sovereign Initiative in restoration; the phrases "When I shall have gathered" and "I have given" underscore that this is entirely God's work, not dependent on human merit or effort, demonstrating His absolute control over history and His people's destiny. Secondly, the theme of Divine Sanctification and Witness is paramount. Israel's restoration is not merely for their comfort but for God's glory. Through their return and renewal, God's holiness (His unique, set-apart nature and moral purity) will be publicly displayed and recognized by the nations, demonstrating His faithfulness and power. This resonates powerfully with the promise in Ezekiel 36:23, where God declares His intention to vindicate His great name, which had been profaned among the nations. Thirdly, the verse reaffirms the Unconditional Land Promise and the theme of secure dwelling. The return to "their land" signifies not just physical reoccupation but a state of peace, security, and covenant blessing, contrasting sharply with the instability and suffering of exile. This future dwelling is a fulfillment of ancient promises, ensuring Israel's permanent habitation in the land given to their patriarch, Jacob, culminating in a state of rest and prosperity under divine favor, as also envisioned in Jeremiah 32:41.
Exposition and Analysis
Key Word Analysis
This primitive root (H6908) signifies "to grasp, i.e. collect; assemble (selves), gather (bring) (together, selves together, up), heap, resort, [idiom] surely, take up." In Ezekiel 28:25, it emphasizes God's active, intentional, and sovereign act of bringing His dispersed people back together from their scattered state among the nations. It is a divine initiative, reversing the consequences of exile and demonstrating His power to restore what was broken and scattered.
This primitive root (H6942) means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly." Here, it denotes God's self-revelation as holy through His work in Israel. It's not merely Israel becoming holy, but God's own set-apartness, moral purity, and righteousness being visibly demonstrated through their miraculous restoration and transformation, particularly "in the sight of the heathen."
A primitive root (H3427) meaning "properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry." In this context, "dwell" signifies a permanent, secure, and peaceful habitation. It implies an end to wandering and exile, establishing the people in their rightful, divinely appointed inheritance. This dwelling is characterized by stability, rest, and security, a stark contrast to their previous displacement and suffering.
Verse Breakdown
"Thus saith the Lord GOD;"
This opening phrase is a common and authoritative prophetic formula (e.g., Ezekiel 2:4), serving to establish the divine authority and absolute certainty of the pronouncement. It signals that the following words are not human conjecture or mere opinion but a direct, infallible revelation from the sovereign God, YHWH Adonai, the covenant-keeping Lord.
"When I shall have gathered the house of Israel from the people among whom they are scattered,"
This clause describes the initial, necessary divine action of restoration. God Himself promises to reverse the state of dispersion caused by judgment and exile. "The house of Israel" refers to the entire covenant community, encompassing both the northern and southern kingdoms, now fragmented and living among various "people" or nations (Gentiles). This gathering is not only a physical return to the land but also implies a spiritual re-gathering and reunification of God's chosen people.
"and shall be sanctified in them in the sight of the heathen,"
This clause reveals the profound, overarching purpose behind the gathering and restoration. God's ultimate goal is not just Israel's comfort or national prosperity, but His own glory and vindication. "Sanctified in them" means that God's holiness, His unique power, and His unwavering faithfulness will be publicly displayed and recognized through His miraculous work in and through Israel. Their restoration and transformation will serve as an undeniable, visible testimony to the Gentile nations ("the heathen") of God's supreme power, righteousness, and unique divine nature.
"then shall they dwell in their land that I have given to my servant Jacob."
This final clause describes the blessed, secure, and permanent outcome of God's redemptive work. After being miraculously gathered and spiritually sanctified, Israel will securely and permanently inhabit the land promised by covenant to their patriarch, Jacob (e.g., Genesis 35:12). This signifies a return to a state of profound covenant blessing, peace, and security, fulfilling ancient, unconditional promises and establishing them in their divinely appointed inheritance.
Literary Devices
Ezekiel 28:25 employs several powerful literary devices to convey its message of divine promise and restoration. The most prominent is Prophecy, as the verse declares a future divine action and outcome, revealing God's sovereign plan for His people. It functions as an Oracle of Salvation, providing a stark and hopeful contrast to the preceding lengthy oracles of judgment against the surrounding nations. The repeated use of the first-person pronoun "I" ("I shall have gathered," "I shall be sanctified," "I have given") highlights the Divine Agency and Sovereignty of God; He is the sole actor and initiator of this grand restoration, emphasizing that this work is entirely His doing. The phrase "house of Israel" is a Metonymy for the entire nation and covenant people, representing the collective identity of God's chosen ones. The mention of "the heathen" creates a powerful Contrast between God's chosen people and the Gentile nations, emphasizing that God's work in Israel will serve as a public, undeniable witness to the entire world. Finally, the reference to "my servant Jacob" is a profound Covenantal Allusion, anchoring the future promise in the historical and unconditional land covenant made with the patriarchs, underscoring the enduring faithfulness of God to His ancient promises.
Theological and Thematic Connections
Ezekiel 28:25 is a cornerstone passage for understanding God's unwavering faithfulness to His covenant promises, even in the face of His people's persistent unfaithfulness and subsequent dispersion. It beautifully illustrates the eschatological hope of Israel's national restoration, not merely as a political or territorial event, but as a divinely orchestrated work designed to magnify God's holy name before all nations. This prophecy underscores that God's ultimate purpose in redemption is His own glory, and Israel's restoration serves as a powerful testament to His sovereign power to gather, purify, and establish His people securely. It points to a future where God's covenant people will finally experience the full blessings of the land promise in a state of sanctified relationship with Him, showcasing His character to a watching world and drawing all creation to acknowledge His unique holiness.
Reflection and Application
Ezekiel 28:25 offers profound encouragement and a vital perspective for believers today, demonstrating God's unwavering commitment to His promises despite human failure. It reminds us that God is utterly faithful to His word, regardless of the circumstances or the apparent hopelessness of a situation. Just as He promised to gather and restore a scattered and disgraced Israel, He is capable of bringing order out of our personal chaos, gathering the broken pieces of our lives, and restoring what seems irrevocably lost. This passage calls us to trust in God's sovereign plan, even when it unfolds in ways or at times we don't expect, fostering a deep reliance on His power and faithfulness. Furthermore, it highlights that God's ultimate purpose in our restoration and sanctification is not merely our comfort, but the display of His holiness to a watching world. Our lives, transformed by His grace, are meant to be a living testimony to His power and faithfulness, drawing others to acknowledge His glory and unique character. This should motivate us to live lives set apart for Him, reflecting His character and purposes in every sphere of our influence.
Questions for Reflection
FAQ
Is this prophecy about the gathering and dwelling of Israel already fulfilled?
This prophecy has seen partial fulfillments throughout history, notably with the return of Jews from Babylonian exile (e.g., Ezra 1). However, the comprehensive and secure dwelling described, where God is fully sanctified in them "in the sight of the heathen," suggests a future, ultimate fulfillment. Many scholars believe it points to the eschatological regathering of Israel, perhaps during the millennial kingdom, where they will dwell securely in the land under the reign of the Messiah, and God's glory will be undeniably evident to all nations (e.g., Zechariah 14:9-11). This ultimate fulfillment encompasses both physical return and spiritual renewal.
Who are "the heathen" mentioned in this verse?
"The heathen" (Hebrew: goyim, H1471) refers to the Gentile nations, all peoples who are not part of the covenant people of Israel. In Ezekiel's immediate context, these were the surrounding nations who often mocked Israel's God and rejoiced in their downfall and exile. The prophecy emphasizes that God's restoration and sanctification of Israel will serve as a public, undeniable demonstration of His power and holiness to these very nations, vindicating His name and drawing their attention to His glory (e.g., Ezekiel 36:23). This global witness is a key aspect of God's redemptive plan.
What does it mean for God to "be sanctified in them" (Israel)?
To be "sanctified" (Hebrew: qadash, H6942) means to be set apart as holy, to be recognized as holy, or to demonstrate holiness. When God says He will "be sanctified in them," it means that through His work in Israel – their miraculous gathering from dispersion, their spiritual renewal, and their secure dwelling in the land – His own holy character, unique power, and unwavering faithfulness will be publicly displayed and acknowledged by the world. It is God's reputation and glory that are at stake and will be powerfully vindicated through His redemptive work in His people (e.g., Isaiah 5:16). Their transformation becomes a living testament to His divine nature.
Christ-Centered Fulfillment
Ezekiel 28:25 finds its ultimate and spiritual fulfillment in Jesus Christ and the new covenant community, the Church. While the verse speaks of a future physical restoration of Israel, the profound principles of gathering, sanctification, and secure dwelling are supremely realized in Christ. Jesus is the ultimate gatherer, drawing people from "among whom they are scattered" into His fold, not just physically but spiritually, uniting Jew and Gentile into one new humanity through His cross (e.g., Ephesians 2:14-16). Through His atoning sacrifice, believers are "sanctified" or set apart for God, made holy by His blood, and empowered by the Holy Spirit to live lives that reflect God's holiness "in the sight of the heathen" (e.g., Hebrews 10:10; 1 Peter 2:9-10). The promise to "dwell in their land" finds its spiritual reality in believers dwelling securely in Christ, who is our true "land" of promise and rest, and in the Church as the dwelling place of God's Spirit (e.g., John 15:4; Ephesians 2:19-22). Ultimately, the vision of a secure dwelling culminates in the new heavens and new earth, where God's people, gathered and sanctified, will dwell eternally with Him, and His glory will fill all things, fulfilling the deepest longings of the human heart (e.g., Revelation 21:1-4). Thus, Christ is the means, the manifestation, and the ultimate end of God's redemptive purpose to gather, sanctify, and dwell with His people for His eternal glory.