Ezekiel 37:15

Translation
King James Version
¶ The word of the LORD came again unto me, saying,
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KJV (with Strong's)
The word H1697 of the LORD H3068 came again unto me, saying H559,
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Complete Jewish Bible
The word of ADONAI came to me:
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Berean Standard Bible
Again the word of the LORD came to me, saying,
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American Standard Version
The word of Jehovah came again unto me, saying,
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World English Bible Messianic
the LORD’s word came again to me, saying,
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Geneva Bible (1599)
The word of the Lord came againe vnto me, saying,
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Young's Literal Translation
And there is a word of Jehovah unto me, saying,
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In the KJVVerse 21,413 of 31,102

Study This Verse

SUMMARY

Ezekiel 37:15 serves as a pivotal transitional verse, re-establishing the divine origin and authoritative nature of the messages conveyed to the prophet Ezekiel. Following the profound vision of the Valley of Dry Bones, this verse signals the commencement of a new, equally significant revelation concerning the reunification of the divided kingdoms of Israel and Judah, underscoring God's continuous and progressive unfolding of His redemptive plan for His people, demonstrating His unwavering faithfulness and sovereign control over their destiny.

CONTEXT

  • Literary Context: This verse immediately follows the powerful and symbolic vision of the Valley of Dry Bones, detailed in Ezekiel 37:1-14. In that preceding section, God vividly demonstrated His sovereign power to bring life and restoration to the seemingly dead nation of Israel, promising a spiritual and national resurrection. Ezekiel 37:15 acts as a crucial narrative bridge, shifting the focus from the internal spiritual revitalization of Israel to their external political and national reunification. It marks the beginning of a new oracle, building directly upon the hope instilled by the previous vision and setting the stage for the prophecy of the two sticks in Ezekiel 37:16-28. The phrase "came again unto me" explicitly links this new revelation to the ongoing stream of divine communication Ezekiel has been receiving, emphasizing the coherence and progressive nature of God's redemptive plan.

  • Historical & Cultural Context: Ezekiel prophesied during the Babylonian exile (c. 597-538 BCE), a period of profound despair and disorientation for the Jewish people. They had lost their land, their temple, and their national sovereignty, leading many to question God's faithfulness and their future as a distinct people. The northern kingdom of Israel had been exiled by Assyria centuries earlier (722 BCE), and the southern kingdom of Judah was now in Babylon. The idea of their reunification was a radical concept, challenging the deep-seated historical division and animosity that had existed between the two entities since the schism after Solomon's reign (1 Kings 12). Ezekiel's messages, delivered to a dispirited community far from their homeland, provided crucial hope and a vision for future restoration, emphasizing God's continued covenant faithfulness despite their dire circumstances and their perceived hopelessness in exile.

  • Key Themes: The verse strongly reinforces the theme of Divine Revelation, highlighting that the prophet's words are not his own but direct, authoritative communications from the Lord. The recurring phrase "The word of the LORD came unto me" is a hallmark of prophetic literature, emphasizing God's active engagement with humanity and His sovereign control over history, as seen in numerous prophetic books like Jeremiah 1:4 and Isaiah 1:1. It also underscores the Continuity and Progression of God's Plan, with the word "again" signifying that God's messages are not isolated but part of an unfolding, coherent divine purpose. This continuity ensures that the promise of national reunification, introduced here, is a logical extension of the spiritual restoration promised earlier in the vision of the dry bones. Finally, it introduces the theme of National Restoration and Unity, setting the stage for the detailed prophecy of the two sticks, symbolizing the future reunion of Judah and Israel under one king, a theme elaborated upon in Ezekiel 37:21-22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • word (Hebrew, dâbâr', H1697): From the root דָבַר, this term signifies more than a mere utterance; it often carries the weight of a matter, a thing, or an affair. In a prophetic context, as here, it denotes a divine pronouncement, a decree, or a message that carries inherent authority and power to bring about what it declares. It emphasizes that what follows is not Ezekiel's personal reflection but a substantial, divinely originated communication, a "thing" or "matter" from God Himself.
  • LORD (Hebrew, Yᵉhôvâh', H3068): From the root הָיָה, this is the sacred, covenantal name of God, often transliterated as Yahweh, signifying "the self-Existent One" or "the Eternal." Its use here underscores the personal, relational, and unchanging nature of the God who is speaking. It is the God of the covenant, who is faithful to His promises, who is delivering this new message of hope and restoration to His people in exile.
  • saying (Hebrew, ʼâmar', H559): A primitive root meaning "to say" with broad applications, indicating the act of speaking, declaring, or commanding. In this context, it highlights the direct and explicit nature of God's communication to Ezekiel, signaling that the subsequent verses contain the precise content of this divine message, to be relayed without alteration. It emphasizes the immediate and active nature of God's verbal instruction.

Verse Breakdown

  • "The word of the LORD": This opening phrase is a standard prophetic formula, immediately establishing the divine origin and absolute authority of the message that follows. It asserts that the subsequent revelation is not a human interpretation or thought but a direct communication from Yahweh, the covenant-keeping God, whose word possesses inherent power and truth.
  • "came again unto me": The inclusion of "again" is highly significant. It signifies the continuity and progressive nature of God's revelation to Ezekiel. It implies that this new message builds upon previous divine communications, particularly the preceding vision of the dry bones, assuring both the prophet and his audience that God's plan is unfolding systematically and purposefully. It also highlights the personal and direct nature of God's address to Ezekiel, reaffirming his prophetic calling.
  • "saying,": This participle indicates that the divine communication is active and immediate. It acts as an introduction to the specific content of the new oracle, which will be detailed in the subsequent verses. It emphasizes that what follows is the direct utterance of God, through His prophet, for the benefit and instruction of His people, demanding their full attention and obedience.

Literary Devices

Ezekiel 37:15, though brief, employs several significant literary devices. The most prominent is the Prophetic Formula, "The word of the LORD came again unto me, saying," which functions as a literary marker. This recurring phrase throughout prophetic literature serves to authenticate the message, attributing its origin directly to God and establishing the prophet as a mere messenger. It lends immense Authority to the ensuing revelation, assuring the audience that the words are divinely inspired and therefore trustworthy and binding. The word "again" introduces Repetition with Variation, signaling a new phase or continuation of God's communication, building upon previous oracles. This creates a sense of Narrative Progression, moving the divine plan forward from spiritual resurrection to national reunification. The verse also acts as a Transitional Device, smoothly shifting the thematic focus within Ezekiel 37 from the vision of the dry bones to the prophecy of the two sticks, linking distinct but related aspects of Israel's promised restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 37:15 powerfully asserts the ongoing nature of divine revelation and God's active involvement in human history. It underscores the theological truth that God is not silent but continually communicates His will and purposes to His people, often through chosen vessels like prophets. This verse reinforces the idea that God's plans are comprehensive and unfold progressively, building upon previous promises and revelations. Just as He promised both spiritual renewal and national reunification to ancient Israel, He continues to work in the lives of believers and in the world, bringing restoration in various forms. It speaks to the faithfulness of God to His covenant promises, even when circumstances seem dire, and highlights His sovereign power to bring about His desired future, demonstrating His unwavering commitment to His people.

REFLECTION AND APPLICATION

Ezekiel 37:15, though seemingly a simple introductory phrase, carries profound implications for our faith and daily lives. It reminds us that God is a speaking God, actively engaged with His creation and continually revealing His will. For the exiles, this "word of the LORD" was a lifeline of hope in a context of despair, assuring them that God had not abandoned them and that His plans for their restoration were still unfolding. For us today, it encourages a posture of attentiveness and expectation towards God's voice, whether through the inspired pages of Scripture, the guiding whisper of the Holy Spirit in prayer, or the wisdom found in Christian community. Just as God's message to Ezekiel built upon previous revelations, our understanding of God's truth often deepens progressively as we engage with His Word and experience His faithfulness. This verse calls us to trust in the continuity and coherence of God's purposes, even when our circumstances seem chaotic or disjointed, affirming that God is always at work, moving His grand narrative of redemption forward, and inviting us to align our lives with His unfolding will.

Questions for Reflection

  • How does the phrase "The word of the LORD came again unto me" encourage you about God's ongoing communication with humanity?
  • In what ways have you experienced God's "word" coming to you, building upon previous revelations or understandings?
  • How does the continuity of God's message, as implied by "again," impact your trust in His long-term plans for your life or for the world?
  • What practical steps can you take to cultivate a greater attentiveness to God's voice in your daily life?

FAQ

Why is the phrase "The word of the LORD came again unto me" so frequently repeated in prophetic books?

Answer: This phrase, or similar variations, is a foundational prophetic formula used extensively throughout the Old Testament (e.g., in Jeremiah 1:4, Hosea 1:1, Joel 1:1). Its repetition serves several critical purposes. Firstly, it emphatically establishes the divine origin and authority of the message that follows, ensuring that the audience understands these are not the prophet's personal opinions or insights but direct, authoritative pronouncements from Yahweh Himself. Secondly, it highlights the prophet's role as a messenger, not the originator of the message, thereby lending credibility and weight to the prophecy. Thirdly, the consistent use of this formula reinforces the unity and coherence of God's ongoing revelation, showing that God is actively speaking and guiding His people through history, as seen throughout the narrative from Genesis 1 to the prophets. The addition of "again" in Ezekiel 37:15 specifically emphasizes the continuity and progression of God's specific messages to Ezekiel within the broader context of his prophetic ministry, indicating a new chapter in God's unfolding plan.

CHRIST-CENTERED FULFILLMENT

Ezekiel 37:15, by re-emphasizing the direct and continuous nature of God's word to His prophet, points forward to the ultimate and final revelation of God in Jesus Christ. While God spoke "at various times and in various ways through the prophets" (Hebrews 1:1), in these "last days he has spoken to us by his Son" (Hebrews 1:2). Jesus is the living "Word of God" (John 1:1), the perfect embodiment and expression of God's character and will. The continuity implied by "came again" in Ezekiel foreshadows the seamless progression from the Old Covenant promises to their fulfillment in Christ. The reunification of Israel and Judah, a key theme introduced after this verse, finds its ultimate spiritual fulfillment in the new covenant, where Christ breaks down the dividing wall between Jew and Gentile, creating "one new humanity" (Ephesians 2:14-16). Through His life, death, and resurrection, Jesus not only speaks God's word but is God's saving word, bringing about a spiritual resurrection and unity far grander than any national restoration, gathering all who believe into His one body, the Church (Colossians 1:18), fulfilling the prophetic vision of a unified people under one Shepherd (John 10:16).

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Commentary on Ezekiel 37 verses 15–28

Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land; but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.

I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness; so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions), upon the other, For Joseph, including the rest of the tribes, Eze 37:16. These two sticks must be so framed as to fall into one in his hand, Eze 37:17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us; the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Mal 2:7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Exo 12:26. The meaning was that Judah and Israel should become one in the hand of God, Eze 37:19. 1. They shall be one, one nation, Eze 37:22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another; but now they shall become one, supporting and strengthening one another. Vix unita fortior - Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isa 11:13, Isa 11:14. 2. They shall be one in God's hand; by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt - Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Eph 1:10. One in us, Joh 17:21. 3. They shall be one in their return out of captivity (Eze 37:21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ; he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Eph 2:14, Eph 2:15.

II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry; this shall be the happy fruit of that affliction, even the taking away of their sin (Eze 37:23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry: - 1. By bringing them out of the way of temptation to it: "I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it." Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places; see Zac 2:7; Rev 18:4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: "I will cleanse them (Eze 37:28); that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols." Those whom God has cleansed he will keep clean.

III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (Eze 37:23, Eze 37:24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old; and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.

IV. It is here promised that they shall dwell comfortably, Eze 37:25, Eze 37:26. They shall dwell in the land of Israel; for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant; they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too; and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (Eze 37:26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify." It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Luk 1:33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever; and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all their privileges is indefeasible. God's covenant with them shall be an everlasting covenant; so the covenant of grace is, for it secures to us an everlasting happiness.

V. It is here promised that God will dwell among them; and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them, Eze 37:26, Eze 37:27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is; when they profaned his sanctuary he took it from them (Isa 64:11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: "I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."

VI. Both God and Israel shall have the honour of this among the heathen, Eze 37:26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments; but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them." Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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Commentary on Ezekiel
(Verse 15 and following) \"And the word of the Lord came to me, saying: And you, son of man, take for yourself one piece of wood and write on it 'Judah' and the children of Israel, his companions, and take another piece of wood and write on it 'Joseph, the wood of Ephraim,' and all the house of Israel, his companions. And join them one to another for yourself into one piece of wood; and they will be in unity in your hand. But when the children of your people speak to you, saying: Will you not tell us what these things mean to you? You shall speak to them: Thus says the Lord God: Behold, I will take the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his associates; and I will join them with the wood of Judah, and make them one wood, and they shall be one in my hand. And the wood on which you have written shall be visible to their eyes. And you shall say to them: Thus says the Lord God: Behold, I will take the sons of Israel from among the nations to which they have gone, and I will gather them together from all sides, and bring them to their own land. And I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all, and they shall have no more princes; And there will no longer be two nations, nor will they be divided into two kingdoms anymore; nor will they defile themselves anymore with their idols, and with abominations, and with all their iniquities, and I will save them from all their dwelling places, in which they have sinned, and I will cleanse them, and they will be my people, and I will be their God. And my servant David will be their king over them, and there will be one shepherd for all of them, they will walk in my judgments, and they will keep my commandments, and they will do them. And they shall dwell upon the land which I gave to my servant Jacob: wherein your fathers dwelt, and they shall dwell therein, they and their children, and their children's children, forever: and my servant David shall be their prince forever. And I will make a covenant of peace with them: it shall be an everlasting covenant with them, and I will establish them, and multiply them, and I will put my sanctuary in the midst of them forever. And my tabernacle will be among them, and I will be their God, and they will be my people. And the nations shall know that I am the Lord, the sanctifier of Israel, when my sanctification is in their midst forever. LXX: And the word of the Lord came to me, saying: And you, son of man, take for yourself one staff, and write on it Judah, and the children of Israel who are associated with him, and take another staff for yourself, and write on it Joseph, the staff of Ephraim, and all the children of Israel who are associated with him, and join them together for yourself into one staff, that they may be joined together, and they will be in your hand. And it shall come to pass, when the children of Israel shall speak unto thee, saying, Shew us what thou meanest by these? That thou shalt say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. And they shall no longer be divided into two nations or two kingdoms, so that they will not defile themselves with their idols, their abominations, and all their transgressions. And I will deliver them from all their iniquities, in which they have sinned, and I will cleanse them, and they shall be my people, and I will be their God. And my servant David shall be their prince in their midst, and there shall be one shepherd for all of them, because they shall walk in my commandments and keep my statutes and do them. And they shall dwell in the land that I have given to my servant Jacob, where their fathers dwelt. And they shall dwell in it, they and their children, and their children's children, forever. And my servant David shall be their prince forever. And I will make with them a covenant of peace, an everlasting covenant. And I will give them and multiply them, and I will set my sanctuary in their midst forever. And my tabernacle shall be with them, and I will be their God, and they shall be my people. And the nations shall know that I am the Lord, who sanctify you, when my sanctuary is in their midst forever.\" The history of the Kings (3 Kings 12) tells that under Rehoboam, the son of Solomon, the twelve tribes were divided, and two, namely Judah and Benjamin, followed Rehoboam, who reigned in Jerusalem, and his kingdom was called Judah. But the other ten tribes, who said, \"We have no share in David, nor inheritance in the son of Jesse,\" submitted their necks and served Jeroboam, the son of Nebat from the tribe of Ephraim, who was the son of Joseph. They were mostly called by the ancient name Israel, and for a long time the kingdom of Judah and Israel had conflicts with each other, and obeyed their own kings (4 Kings 25). The first ten tribes were captured by the Assyrians, and after some time those called Judah were taken captive by the Chaldeans into Babylon, and the tribe of Judah was restored to the ancient land after seventy years. But the ten tribes called Israel still serve as captives in the mountains and cities of the Medes to this day (4 Kings 25). Therefore, the present prophecy from the mouth of the Lord promises that both kingdoms should be joined together, that is, the kingdom of Judah and the kingdom of Israel, and the Ephraim branch, which is descended from the line of Joseph, with the remaining tribes that are associated with it, should be removed, and joined to the branch of Judah, so that they are not called Judah and Israel, but are called Judah by one name: and under the figure of the prophet who precedes in the type of the Lord and Savior, they should hold not with two hands, but with one hand of Christ. For he says that he will assume the children of Israel from among the nations to which they were taken captive, and he will bring them back to the land and mountains of Israel, of which we read above. And one nation will be called, and it will be ruled by the authority of one king, so that they will no longer be polluted by idols and their abominations. But when they are freed from the seats of captivity, in which they have sinned, they must be cleansed of all vices and they will become the people of God, so that the Lord will be their God. And my servant David shall reign over them, says the Lord (Luke 1). And the Angel speaks about him in the Gospel, that he will reign over the house of Jacob, and his kingdom shall have no end. And his mercy shall be so great that he shall be called not only king, but also shepherd, because he softens the proud name of ruler with the name of shepherd. And after they have become one nation and have dwelt in the land of Israel and the mountains, they shall walk in all the judgments of the Lord and keep His commandments. And they shall dwell not in any other land, but in the land that He gave to His servant Jacob, where their fathers, Abraham, Isaac, and Jacob, and the rest of the saints, dwell. And not only they themselves shall dwell, but also their sons and grandsons, according to that saying of Virgil (Aeneid, Book IV).

And those who are born of them, and those who will be born from them, may they dwell not for a short time, but forever. But you want to know, he says, who this king and shepherd is? He is the one of whom I have spoken before, my servant David. Though he was in the form of God, he did not consider it robbery to be equal with God; but he emptied himself, taking the form of a servant, and became obedient to the Father even unto death, death on a cross (Philippians 2:6 seq.). And when they are under such a king, I will establish a covenant of peace with them. Not like in the Old Testament of battles and wars, but a covenant of peace that surpasses all understanding, of which the Savior speaks to the Apostles: 'Peace I leave with you, My peace I give to you' (John 14:27). And the prophet says: 'His dwelling place shall be in peace' (Psalm 76:2). When He establishes and strengthens them in the Church, so that they can say: 'He set my feet upon a rock' (Psalm 40:3), then they will multiply either in number of believers or in the increase of virtues. And I will give, he says, my sanctification, or sanctuary among them forever, which the Jews interpret as the temple, which was built under Zerubbabel. But how can this be fulfilled, which is said forever, when that temple which was built by Zerubbabel and later restored, was burned by Roman fire? All of these things are to be referred to the Church and to the times of the Savior, when his tabernacle was placed in the Church: where our God was made, and we became his people. And the progress of all is, that they may know that He Himself is the Lord, and He Himself sanctifies Israel, not according to the flesh, but according to the spirit: when His sanctification was made among the believers forever. And when the Lord rejected the tribe of Ephraim, and chose the tribe of Judah, and in the Psalms we read, in which it is written: And He rejected the tabernacle of Joseph, and He did not choose the tribe of Ephraim; but He chose the tribe of Judah (Psalm 78:67, 68), of which it is written: The prince shall not fail from Judah, nor the leader from his thighs, until He comes to whom it is reserved: and He shall be the expectation of the nations (Genesis 49:10). Truly, in the coming of the Lord and Savior, the two rods, as it is written in Hebrew, the two pieces of wood are joined together as a scepter, and in the baptism of Christ, they are separated and united: so that they may become one new man and one nation, no longer polluted by idols and abominations; but through the cleansing of the world, they may be the people of God, and Christ may reign over them, and they may dwell upon the gentle earth, the land of the living, which He had given to His servant Jacob, who supplanted the people of Israel in the womb of his mother. But if we wish, according to the prophecy of Hosea, which is directed almost entirely to the ten tribes, that is, to Joseph and Ephraim, and Samaria, and Israel, to understand the false knowledge of the name, and the various crowds of heretics, we will say this, that at the end of time when the fullness of the Gentiles has entered, and all Israel has been saved (Rom. XI), then even the adversaries of the people, who fought against the house of Judah and the confession of the Church, will surrender to the faith of the Church, and leaving behind all errors and the princes of this world who are destroyed, and their patriarchs who led them into the abyss of blasphemy, they will rise and abandon their idols and their abominations, which they themselves fabricated in their hearts, and they will pass from all their seats, in which they sinned, to the faith of the Church, and they will be cleansed, and they will be the people of Christ, and He will be their God: all of which I know more fully were said by the prophet Hosea. But if Judaizing Jews and Christians want to refer these things to a thousand years in the future, they are compelled by necessity to undertake all the things that those who are saved must do when they dwell in the land of Israel: to build Jerusalem, to construct the temple, to perform all the ceremonies of the Law, to observe the Sabbath, to accept circumcision, to eat and drink, and to consider an abundance of wealth as the highest bliss and ultimate value, even though the Apostle says: Food for the stomach and the stomach for food, but God will destroy both this and them (I Cor. VI, 13). However, just as in the type of the resurrection the higher prophetic discourse demonstrated the resurrection of the Jewish people, not carnal but spiritual, so this prophecy pertains not at all to the flesh but to the happiness of the soul, and to the faith of Christ, by which we are cleansed in baptism, whose kingdom is forever, so that we do not expect things to come which have already passed, and which we know to be happening every day.
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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