Ezekiel 37:27

Translation
King James Version
My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
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KJV (with Strong's)
My tabernacle H4908 also shall be with them: yea, I will be their God H430, and they shall be my people H5971.
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Complete Jewish Bible
My home will be with them; I will be their God, and they will be my people.
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Berean Standard Bible
My dwelling place will be with them; I will be their God, and they will be My people.
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American Standard Version
My tabernacle also shall be with them; and I will be their God, and they shall be my people.
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World English Bible Messianic
My tent also shall be with them; and I will be their God, and they shall be my people.
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Geneva Bible (1599)
My tabernacle also shalbe with them: yea, I will be their God, and they shalbe my people.
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Young's Literal Translation
And My tabernacle hath been over them, And I have been to them for God, And they have been to Me for a people.
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See also
Revelation 21:3John 1:14Ezekiel 37:232 Corinthians 6:16Colossians 2:9Colossians 2:10Leviticus 26:11
In the KJVVerse 21,425 of 31,102

Study This Verse

SUMMARY

Ezekiel 37:27 stands as the profound culmination of God's prophetic vision for Israel's restoration, declaring His unwavering commitment to establish an intimate, permanent dwelling among His people. This verse transcends mere physical return from exile, promising a spiritual reunification and renewal of the foundational covenant relationship, where God's presence is not just visited but perpetually established, affirming His identity as their God and their identity as His cherished people.

CONTEXT

  • Literary Context: This verse concludes a powerful prophetic sequence within Ezekiel chapter 37. It follows two major visions that vividly portray God's plan for Israel's future. First, the dramatic vision of the dry bones (Ezekiel 37:1-14) illustrates God's miraculous power to resurrect the desolate nation of Israel, bringing life back to a seemingly dead and hopeless people. This vision addresses the spiritual lifelessness and dispersion of the exiles, promising a divine breath that will reanimate the nation. Second, the prophecy of the two sticks (Ezekiel 37:15-28) symbolizes the reunification of the divided kingdoms of Judah and Israel, promising one nation under one king—a clear messianic foreshadowing of a united people under a righteous shepherd. Against this backdrop of spiritual revitalization and national unity, verse 27 declares the ultimate, enduring outcome: God's perpetual, intimate presence and the full restoration of the covenant relationship, signifying the very purpose of their return and renewal.

  • Historical & Cultural Context: Ezekiel prophesied during the Babylonian exile (circa 593-571 BC), a period of profound national trauma for Israel. Jerusalem had been destroyed, the Temple—the physical symbol of God's dwelling among His people—lay in ruins, and the people were dispersed and demoralized. This historical reality fueled a deep despair, as many questioned whether God had abandoned them or if His covenant promises were nullified. The concept of God's "tabernacle" or dwelling was central to Israelite identity, rooted in the wilderness Tabernacle and later the Jerusalem Temple. The destruction of the Temple was therefore a catastrophic theological blow, suggesting God had departed. Ezekiel's prophecy, delivered in this context, offered radical hope, promising a future where God's presence would be restored, not merely in a physical structure, but in a deeper, more permanent spiritual reality that would transcend the limitations of past failures and physical structures, ensuring His enduring faithfulness to His covenant.

  • Key Themes: The verse significantly contributes to several major themes found throughout the book of Ezekiel and the broader biblical narrative. It is a pinnacle expression of Divine Presence and Dwelling, echoing the ancient promise of God's desire to dwell among His people that began with the Tabernacle and continued with the Temple. Here, it points to a more profound, spiritual indwelling that transcends the physical Temple, suggesting an intimate, personal, and permanent divine indwelling among a transformed people. Secondly, it powerfully articulates the Covenant Relationship, using the quintessential formula, "I will be their God, and they shall be my people," which is foundational to Israel's identity and is reiterated from Exodus through the prophetic books, culminating in the promise of a new covenant where God's law is written on their hearts. Finally, it underscores the overarching theme of Restoration and Reconciliation, demonstrating that God's ultimate plan for His people involves not just physical return or political unity, but a complete spiritual renewal and an enduring, reconciled relationship with Himself, overcoming the brokenness of sin and exile through His sovereign grace.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • tabernacle (Hebrew, mishkân', H4908): Derived from the root shakan (to dwell, settle down), mishkân (H4908) refers to a residence or dwelling place. While it specifically denotes the Tabernacle (its wooden walls) in the wilderness and later the Temple, here it signifies God's permanent, intimate presence. In the context of the destroyed Temple, Ezekiel's use of mishkân points to a spiritual dwelling that transcends physical structures, emphasizing God's commitment to settle among His people in a new, enduring way, ensuring His presence is not fleeting but perpetually established.
  • God (Hebrew, ʼĕlôhîym', H430): This term (H430) is the plural form of ʼĕlôah, often used to refer to the supreme God, Yahweh, especially when accompanied by the definite article. In this covenantal declaration, ʼĕlôhîym signifies the one true, sovereign, and mighty God who exclusively claims Israel as His own, promising protection, provision, and guidance. It underscores His unique relationship with them, distinguishing Him from all other deities and affirming His absolute authority and faithfulness as their divine ruler and benefactor.
  • people (Hebrew, ʻam', H5971): This word (H5971) denotes a congregated unit, specifically a tribe or nation, like Israel. In this context, ʻam emphasizes Israel's identity as a distinct, chosen, and unified group belonging exclusively to God. It speaks to their corporate identity, their shared destiny, and their unique status as God's covenant partners, called to live in obedience and devotion. This term highlights their collective belonging and the special bond they share with Yahweh, distinguishing them as His peculiar treasure among all nations.

Verse Breakdown

  • "My tabernacle also shall be with them": This clause declares God's intention for His divine presence to be permanently established among His people. The term "tabernacle" (mishkân) evokes the wilderness dwelling place of God, but in Ezekiel's post-Temple context, it signifies a spiritual and enduring presence that is not confined to a physical structure. It implies an intimate, accessible, and continuous divine indwelling, fulfilling the deepest longing for God to be truly "with" His people, providing comfort, guidance, and security.
  • "yea, I will be their God," This is the first part of the foundational covenant formula, emphasizing God's sovereign initiative and His exclusive claim over Israel. The "yea" (or "and") reinforces the certainty and solemnity of this divine promise, highlighting its absolute nature. It signifies God's commitment to act as their protector, provider, guide, and sovereign Lord, fulfilling all the responsibilities inherent in being their God. This relationship is one of unique intimacy, devotion, and unwavering divine faithfulness, where God pledges Himself entirely to their well-being.
  • "and they shall be my people." This is the reciprocal part of the covenant formula, affirming Israel's identity and belonging to God. It signifies their acceptance of God's sovereignty and their commitment to live in obedience and devotion as His chosen nation. This declaration establishes their unique status among all peoples, identifying them as those whom God has set apart for Himself, promising a renewed and unbreakable bond that defines their corporate existence and purpose, reflecting their privileged position as His beloved possession.

Literary Devices

Ezekiel 37:27 employs several potent literary devices that amplify its message of hope and restoration. The most prominent is the Covenant Formula, "I will be their God, and they shall be my people," which is a recurring and foundational statement throughout the Old Testament, signifying a unique, reciprocal, and intimate relationship between Yahweh and Israel. Its repetition here underscores the renewal and permanence of this sacred bond, emphasizing its ultimate restoration after exile. Symbolism is evident in the word "tabernacle" (mishkân), which, while referring to a physical structure, here symbolizes God's personal and enduring presence, transcending the destroyed Temple and pointing to a deeper, spiritual indwelling that is no longer dependent on a physical building. The entire verse functions as a Divine Promise, offering absolute assurance of God's future actions and His unwavering faithfulness despite Israel's past failures and current desolation. The use of "yea" (or "and") serves as Emphasis, reinforcing the certainty and solemnity of God's declaration, ensuring the audience understands the unshakeable nature of this divine commitment and the unfailing character of the Promiser.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 37:27 is a theological anchor, powerfully articulating the ultimate goal of God's redemptive plan: intimate, unbroken fellowship with His people. It reaffirms the core biblical truth that God's deepest desire is to dwell among humanity, not merely to visit or observe from afar. This verse transcends the immediate context of Israel's restoration, pointing to an eschatological reality where God's presence is fully realized and His covenant relationship is perfected. It speaks to the enduring nature of God's faithfulness, demonstrating that even through judgment and exile, His ultimate purpose is to reconcile and indwell. This promise of God's tabernacle being "with them" and the reciprocal "I will be their God, and they shall be my people" encapsulates the very essence of salvation history, from creation to consummation, revealing God's unwavering pursuit of a people for Himself.

REFLECTION AND APPLICATION

Ezekiel 37:27 offers profound comfort and challenge for believers today. It reminds us that God's ultimate desire is for intimate, uninterrupted fellowship with us. This isn't merely a historical promise to ancient Israel, but a living truth that finds its fulfillment in Christ and continues to shape our present and future hope. We are called to live in the awareness of God's indwelling presence through the Holy Spirit, recognizing that our bodies are temples of the Holy Spirit and that God is actively engaged in our lives. This verse encourages us to cherish our covenant relationship with God, living as His beloved people, marked by obedience, trust, and worship. It inspires us to anticipate the glorious future when God's tabernacle will be fully and eternally with humanity in the new heavens and new earth, bringing an end to all sorrow and separation. This promise fuels our hope, anchors our faith, and compels us to live in a manner worthy of such a divine relationship, reflecting His glory to the world.

Questions for Reflection

  • How does the promise of God's permanent "tabernacle" with His people challenge our understanding of where and how God is present today?
  • In what ways do you personally experience God as "your God," and how does your life reflect that you are truly "His people"?
  • Considering the historical context of despair, how does this verse offer hope in times of personal or collective desolation?
  • What practical steps can you take to cultivate a deeper awareness of God's indwelling presence in your daily life?

FAQ

What is the significance of "My tabernacle also shall be with them" given that the Temple was destroyed?

Answer: The destruction of the Temple was a devastating blow to Israel, as it was the physical manifestation of God's dwelling among them. However, Ezekiel's prophecy transcends this physical loss. The phrase "My tabernacle also shall be with them" signifies a new, more profound, and permanent mode of God's presence. It suggests a spiritual indwelling that is not dependent on a physical structure (which could be destroyed again) but is rooted in a renewed covenant and a transformed heart. This points to a future where God's presence is intimately experienced by His people, regardless of external circumstances, foreshadowing the indwelling of the Holy Spirit in believers and God's ultimate dwelling with humanity in the new creation.

How does this verse relate to the broader themes of restoration in Ezekiel?

Answer: Ezekiel 37:27 is the climax of the restoration prophecies in Ezekiel chapter 37. The preceding visions of the dry bones and the two sticks speak to the spiritual resurrection and political reunification of Israel. Verse 27 brings these themes to their ultimate theological conclusion: the purpose of spiritual renewal and national unity is to restore the broken covenant relationship, allowing God to once again dwell intimately among His people. It signifies that true restoration is not merely a return to the land or a rebuilding of institutions, but a renewed, unbreakable covenant where God is truly their God, and they are truly His people, living in His perpetual presence, a relationship secured by His unwavering faithfulness.

CHRIST-CENTERED FULFILLMENT

Ezekiel 37:27 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of God's tabernacle dwelling among humanity. The Gospel of John declares, "The Word became flesh and made his dwelling among us", using the Greek word eskēnōsen, which literally means "tabernacled." Jesus is Emmanuel, "God with us," perfectly bridging the gap between God and humanity and inaugurating the new covenant promised by the prophets. Through His atoning sacrifice, Christ not only reconciles us to God but also makes it possible for the Holy Spirit to indwell believers, transforming them into the "temple of the Holy Spirit" (1 Corinthians 6:19), thus fulfilling the spiritual aspect of God's promise to dwell among His people. This divine indwelling is a foretaste of the glorious eschatological reality described in Revelation, where "the dwelling place of God is with man" and He will wipe away every tear, bringing to full fruition the ancient promise: "I will be their God, and they shall be my people."

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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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2 Corinthians 6:14-18AD 56
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. [Ezekiel 37:27] Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE 142
To be made partakers of Christ, both intellectually and by our senses, fills us with every blessing. For he dwells in us, first, by the Holy Spirit, and we are his abode, according to that which was said of old by one of the holy prophets.
Caesarius of ArlesAD 542
SERMON 217:4
If he has walked among us in this life, he will dwell among us in that other one: who lives and reigns for ever and ever.
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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