Ezekiel 37:23

Translation
King James Version
Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
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KJV (with Strong's)
Neither shall they defile H2930 themselves any more with their idols H1544, nor with their detestable things H8251, nor with any of their transgressions H6588: but I will save H3467 them out of all their dwellingplaces H4186, wherein they have sinned H2398, and will cleanse H2891 them: so shall they be my people H5971, and I will be their God H430.
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Complete Jewish Bible
"'They will never again defile themselves with their idols, their detestable things, or any of their transgressions; but I will save them from all the places where they have been living and sinning; and I will cleanse them, so that they will be my people, and I will be their God.
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Berean Standard Bible
They will no longer defile themselves with their idols or detestable images, or with any of their transgressions. I will save them from all their apostasies by which they sinned, and I will cleanse them. Then they will be My people, and I will be their God.
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American Standard Version
neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
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World English Bible Messianic
neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places, in which they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
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Geneva Bible (1599)
Neither shall they bee polluted any more with their idoles, nor with their abominations, nor with any of their transgressions: but I will saue them out of all their dwelling places, wherein they haue sinned, and will clense them: so shall they be my people, and I will be their God.
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Young's Literal Translation
Nor are they defiled any more with their idols, And with their abominations, And with any of their transgressions, And I have saved them out of all their dwellings, In which they have sinned, And I have cleansed them, And they have been to Me for a people, And I--I am to them for God.
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See also
Ezekiel 36:28Ezekiel 36:29Revelation 21:3Revelation 21:41 John 1:9Revelation 21:71 John 1:7
In the KJVVerse 21,421 of 31,102

Study This Verse

SUMMARY

Ezekiel 37:23 articulates a profound divine promise of spiritual restoration and moral transformation for the nation of Israel. Following their long history of persistent idolatry and deep transgressions that led to exile, God declares His sovereign and decisive intention to intervene. He pledges to deliver them from the very places where their sin had taken root and to thoroughly cleanse them. This radical purification will culminate in the full re-establishment of their covenant relationship, signifying an end to their spiritual defilement and a renewal of intimate communion where they will truly be His people and He will unequivocally be their God.

CONTEXT

  • Literary Context: This powerful declaration is nestled within the latter half of Ezekiel 37, a pivotal passage in the prophet's ministry. It immediately follows the monumental vision of the Valley of Dry Bones, which vividly portrays the spiritual resurrection and national reunification of the scattered and divided kingdoms of Israel and Judah. Verses Ezekiel 37:15-22 detail the symbolic joining of two sticks, representing the Northern (Israel) and Southern (Judah) kingdoms, into one, under one king, David (a prophetic reference to the Messiah). Verse 23 then shifts from the physical gathering and political reunification to the essential spiritual and moral transformation required for this restored nation to truly dwell with God. It sets the stage for the subsequent promises of an everlasting covenant of peace, a sanctuary among them, and God's perpetual presence, as outlined in Ezekiel 37:26-28.
  • Historical & Cultural Context: The prophecy of Ezekiel was delivered to the Jewish exiles in Babylon during the 6th century BCE, a period of profound national humiliation and spiritual introspection. The exile itself was understood as divine judgment for Israel's persistent unfaithfulness, particularly their rampant idolatry and moral transgressions, which had defiled the land and broken their covenant with Yahweh. Culturally, ancient Near Eastern peoples often associated national prosperity and presence in the land with the favor of their gods, and conversely, exile and defeat with divine abandonment or punishment. The practices of surrounding nations, involving various forms of idolatry, child sacrifice, and sexual immorality, were considered "detestable things" by Yahweh, explicitly forbidden in the Mosaic Law. Thus, the promise in Ezekiel 37:23 directly addresses the very sins that led to their current predicament, offering a future where such defilement would cease, and God's people would be set apart in holiness, distinct from the pagan cultures that had influenced them.
  • Key Themes: Ezekiel 37:23 powerfully articulates several core theological themes running through the book of Ezekiel and the broader prophetic literature. Central is the theme of Divine Cleansing and Purity, emphasizing God's active role in purifying His people from their deep-seated spiritual defilement and moral corruption. This cleansing is not merely external but involves a radical internal transformation, echoing the promise of a new heart and a new spirit found in the preceding chapter. Another crucial theme is the Cessation of Idolatry and Transgression, highlighting the definitive end to the spiritual rebellion that had historically plagued Israel. This marks a new era where their devotion would be singularly directed towards Yahweh. Furthermore, the verse underscores God's Sovereign Initiative and Salvation, making it clear that this profound restoration and transformation are entirely God's work, not a result of human merit or effort. He is the one who "will save them" and "will cleanse them." Finally, the ultimate outcome is the Renewed Covenant Relationship, encapsulated in the timeless covenant formula, "so shall they be my people, and I will be their God." This signifies a perfect, unbroken communion, a full restoration of the covenant broken by Israel's sin, and a foretaste of the New Covenant promised by Jeremiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Defile (Hebrew, ṭâmêʼ', H2930): This primitive root signifies being foul, especially in a ceremonial or moral sense, implying contamination or pollution. In this context, it speaks to the deep spiritual impurity Israel had accumulated through their worship of false gods and their sinful practices, rendering them unfit for God's holy presence. The term underscores the severity of their spiritual state, which necessitated divine intervention.
  • Idols (Hebrew, gillûwl', H1544): Properly meaning "a log" or something "round," this term is used by implication as a derogatory and contemptuous designation for pagan deities and their images. It reflects God's utter disdain for these false gods, which Israel had repeatedly embraced, leading to their spiritual defilement. The use of this term emphasizes the offensive nature of their idolatry in God's sight.
  • Cleanse (Hebrew, ṭâhêr', H2891): This root properly means "to be bright," and by implication, "to be pure." It denotes a comprehensive purification—physical, Levitical, and morally—contrasting sharply with "defile." Here, it highlights God's active, sovereign role in removing the impurity and sin of His people, restoring them to a state of holiness and acceptability before Him, making them fit for renewed communion.

Verse Breakdown

  • "Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions:": This opening clause presents a powerful negative promise, signifying a definitive end to Israel's historical pattern of spiritual rebellion. "Defile themselves" points to their active participation in practices that rendered them ceremonially and morally unclean before God. The specific mention of "idols" (contemptuously termed "logs" or "dung-gods" elsewhere) and "detestable things" (abominable practices, often associated with pagan worship and child sacrifice) highlights the primary sins that led to their exile. The comprehensive phrase "nor with any of their transgressions" broadens the scope to include all forms of rebellion and sin, indicating a complete cessation of their unfaithfulness.
  • "but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them:": This clause marks a pivotal shift from human failure to divine initiative, introduced by the strong adversative "but." God declares His sovereign intent to "save" (deliver, rescue) His people not only physically from exile but spiritually from the very power and consequence of their sin that had taken root and flourished in their "dwellingplaces." This salvation is a profound deliverance from the bondage of sin. The promise "and will cleanse them" underscores God's active and thorough purification, addressing the internal spiritual impurity that had caused their defilement, making them holy once more.
  • "so shall they be my people, and I will be their God.": This concluding clause represents the ultimate goal and glorious outcome of God's saving and cleansing work. It is the classic covenant formula, signifying the full and perfect restoration of the broken relationship between Yahweh and Israel. This phrase encapsulates the essence of biblical covenant: God's ownership and intimate relationship with His chosen people, and their exclusive devotion and obedience to Him. It speaks of a future marked by unbroken communion, where God's presence is fully realized among a purified and obedient people.

Literary Devices

Ezekiel 37:23 employs several potent literary devices to convey its message of radical transformation and restoration. Repetition is evident in the triple negation ("Neither... nor... nor...") regarding defilement, idols, detestable things, and transgressions, emphasizing the comprehensive nature of the promised cessation of sin. This creates a strong sense of finality regarding Israel's past unfaithfulness. Antithesis is central to the verse's structure, powerfully contrasting Israel's past self-defilement and sin with God's future saving and cleansing action. The dramatic shift from "they shall defile themselves" to "I will save them... and will cleanse them" highlights the divine initiative in overcoming human depravity. The verse also utilizes a profound Covenant Formula ("so shall they be my people, and I will be their God"), which is a recurring motif throughout the Old Testament, signifying the ultimate goal of God's redemptive work: a perfect, intimate relationship with His chosen people. This formula acts as a powerful summary of the entire restoration prophecy, pointing to a renewed and unbreakable bond.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 37:23 stands as a powerful testament to God's unwavering faithfulness and His sovereign power to redeem and restore. Theologically, it underscores that true cleansing from sin is not a human achievement but a divine act of grace. Israel's history was marked by a cycle of covenant breaking, idolatry, and subsequent judgment, yet God's ultimate purpose was always restoration. This verse reveals that God's solution to human defilement is not merely external ritual but a profound internal purification, enabling a genuine, intimate relationship. It points to a future where the very nature of humanity's relationship with God is transformed, moving from rebellion to devoted communion, all initiated and accomplished by God Himself. This prophetic vision extends beyond ancient Israel, revealing God's character as a Redeemer who desires to dwell with a holy people.

REFLECTION AND APPLICATION

Ezekiel 37:23 offers profound hope and a clear call to spiritual integrity for all believers. Just as God promised to cleanse ancient Israel from their pervasive idolatry and transgressions, He offers a radical spiritual cleansing and transformation to all who turn to Him in faith. This verse reminds us that our deepest defilement comes not merely from external actions but from internal allegiances—anything that takes God's rightful place in our hearts becomes an "idol" or "detestable thing." The promise that God "will save them... and will cleanse them" is a powerful affirmation of His initiative in salvation; we are not saved by our own efforts but by His grace. For us today, this means acknowledging our own sin, confessing our "idols," and trusting in God's power to purify us. It calls us to live in the reality of our renewed covenant relationship, striving to be His people in thought, word, and deed, knowing that He is truly our God. This is a journey of continuous purification and deepening intimacy, empowered by His Spirit.

Questions for Reflection

  • What "idols" or "detestable things" might be defiling my heart or life today, even subtly, taking God's rightful place?
  • How does understanding God's initiative in cleansing and saving (as seen in "I will save them... and will cleanse them") impact my view of my own spiritual journey and efforts?
  • In what practical ways can I live out the reality of "they shall be my people, and I will be their God" in my daily life and relationships?
  • How does the promise of a complete cessation of defilement in the future inspire hope for my own ongoing struggle with sin?

FAQ

What does "defile themselves" mean in the context of Ezekiel 37:23?

Answer: In this context, "defile themselves" (Hebrew: ṭâmêʼ) refers primarily to spiritual and moral impurity, rather than just ceremonial uncleanness. It signifies Israel's pollution through their worship of false gods (idolatry) and engagement in pagan practices, as well as their general moral transgressions against God's law. This defilement was a willful act of turning away from Yahweh, the one true God, and embracing the abominations of the surrounding nations. It rendered them spiritually unclean and unfit for the holy presence of God, ultimately leading to their exile as a consequence of their broken covenant, as detailed throughout the book of Ezekiel.

How does God "cleanse" His people according to this verse and related prophecies?

Answer: God's cleansing is a multi-faceted, sovereign act. In Ezekiel 37:23, "cleanse them" (Hebrew: ṭâhêr) implies a complete purification from the stain and power of sin. This cleansing is not merely external or ritualistic but involves a profound internal transformation. Prophecies like Ezekiel 36:25-27 elaborate on this, promising that God will "sprinkle clean water" upon them (a symbol of purification), give them a "new heart" and a "new spirit," and put His Spirit within them. This divine work enables them to walk in His statutes and keep His judgments, effectively removing the inclination to defile themselves. Ultimately, this cleansing points forward to the New Covenant, where sins are forgiven and remembered no more, as promised in Jeremiah 31:34.

Is this prophecy only for ancient Israel, or does it apply to believers today?

Answer: While Ezekiel 37:23 is specifically addressed to the nation of Israel and promises their future physical and spiritual restoration, its underlying theological principles have profound application for believers today. The themes of God's power to cleanse from sin, His initiative in salvation, and His desire for an intimate covenant relationship are universal. Christians understand that the spiritual realities promised to Israel are fulfilled in Christ, who inaugurated the New Covenant. Through faith in Jesus, believers are cleansed from sin by His blood (Hebrews 9:14), receive a new heart and the indwelling Holy Spirit (2 Corinthians 5:17), and enter into the "my people, their God" covenant relationship. Therefore, while the historical fulfillment is for Israel, the spiritual fulfillment and application extend to all who are in Christ.

CHRIST-CENTERED FULFILLMENT

Ezekiel 37:23 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The prophecy of God saving His people from their sin, cleansing them, and establishing an unbreakable covenant relationship is precisely what Christ accomplished. Israel's inability to cease defiling themselves with idols and transgressions highlighted humanity's desperate need for a divine intervention that only Christ could provide. He is the Lamb of God who takes away the sin of the world, whose precious blood cleanses us from all unrighteousness, far beyond any ritualistic purification (1 John 1:7). Through His atoning sacrifice, Jesus bore the full weight of our "transgressions" and "detestable things," making it possible for us to be truly "saved" and "cleanse[d]" from the power and penalty of sin (Romans 6:23). Furthermore, the promise that "they shall be my people, and I will be their God" is fully realized in the New Covenant established through Christ's blood (Luke 22:20). Through faith in Him, believers become a "new creation" (2 Corinthians 5:17), indwelt by the Holy Spirit, enabling them to walk in holiness and experience the intimate, undefiled communion with God that Ezekiel longed for. This ultimate reality foreshadows the eternal state where God will dwell perfectly with His redeemed people, and there will be no more defilement (Revelation 21:3-4).

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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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JeromeAD 420
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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