Ezekiel 39:18

Translation
King James Version
Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.
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KJV (with Strong's)
Ye shall eat H398 the flesh H1320 of the mighty H1368, and drink H8354 the blood H1818 of the princes H5387 of the earth H776, of rams H352, of lambs H3733, and of goats H6260, of bullocks H6499, all of them fatlings H4806 of Bashan H1316.
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Complete Jewish Bible
You will eat the flesh of heroes and drink the blood of the earth's princes - rams, lambs, goats and bulls, fattened in Bashan, all of them.
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Berean Standard Bible
You will eat the flesh of the mighty and drink the blood of the princes of the earth as though they were rams, lambs, goats, and bulls—all the fattened animals of Bashan.
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American Standard Version
Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.
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World English Bible Messianic
You shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bulls, all of them fatlings of Bashan.
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Geneva Bible (1599)
Ye shall eate the flesh of the valiant, and drink the blood of the princes of the earth, of the weathers, of the lambes, and of the goates, and of bullockes, euen of all fat beastes of Bashan.
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Young's Literal Translation
Flesh of the mighty ye do eat, And blood of princes of the earth ye drink, Of rams, of lambs, and of he-goats, Of calves, fatlings of Bashan--all of them.
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See also
Psalms 22:12Revelation 19:17Revelation 19:18Jeremiah 51:40Ezekiel 29:5Jeremiah 50:27Amos 4:1
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Prophecies Against Gog
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In the KJVVerse 21,467 of 31,102

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SUMMARY

Ezekiel 39:18 dramatically illustrates the complete and devastating aftermath of God's judgment upon Gog and his formidable alliance, portraying a gruesome, symbolic feast where the slain enemy warriors, including their powerful leaders and elite forces, become carrion for the birds of the air and beasts of the field. This graphic and visceral imagery serves to underscore the absolute totality of divine victory, the profound humiliation of those who defiantly oppose God, and the ultimate, undeniable demonstration of His sovereignty, holiness, and unwavering commitment to His covenant people before all nations.

CONTEXT

  • Literary Context: This verse is a pivotal component of the extensive prophetic oracle against Gog of Magog, which spans Ezekiel 38-39. It follows immediately after God's explicit invitation to "all the fowls of every sort, and to every beast of the field" to gather for a "great sacrifice" upon the mountains of Israel, a divine banquet of judgment (Ezekiel 39:17). The preceding chapters in Ezekiel have meticulously detailed Israel's restoration from exile and their re-establishment in their land, setting the stage for this climactic confrontation. This ultimate invasion, orchestrated by God Himself, serves as the final test of Israel's security and the ultimate display of God's power to protect His people and sanctify His name among the nations. Verse 18 elaborates on the nature of this "feast," emphasizing the high-ranking, powerful, and seemingly invincible nature of the enemy combatants who will be utterly consumed.
  • Historical & Cultural Context: In the ancient Near East, the denial of proper burial and the exposure of corpses to scavengers was considered the ultimate form of dishonor, a profound curse, and a sign of utter defeat. To be consumed by birds and beasts signified not only physical death but also the complete annihilation of one's legacy, dignity, and any hope of an honorable afterlife. The phrase "fatlings of Bashan" carries significant cultural and economic weight. Bashan, a remarkably fertile region east of the Jordan River, was renowned throughout the ancient world for its rich pastures and the robust, well-fed livestock it produced, particularly strong bulls and rams. This imagery would have immediately conveyed a sense of the enemy's formidable strength, wealth, prominence, and perhaps even their arrogant self-assurance, making their reduction to carrion an even more impactful and ironic symbol of divine judgment and humiliation.
  • Key Themes: The overarching theme powerfully conveyed in this passage is Divine Judgment and Retribution, wherein God's absolute power is unequivocally demonstrated in the utter destruction of those who dare to defy Him and threaten His chosen people. This verse particularly underscores the Humiliation of the Mighty, as the "princes of the earth" and "mighty" warriors, once symbols of formidable power and authority, are reduced to the lowest state of dishonor and degradation. Furthermore, it highlights God's unwavering Sovereignty and Protection over Israel, assuring them that despite overwhelming odds and seemingly insurmountable threats, God will ultimately defend them and establish His name among the nations, thereby fulfilling His promises of restoration and covenant faithfulness as seen throughout Ezekiel's prophecy. The "feast" imagery reinforces the finality, completeness, and public nature of this divine intervention, echoing similar themes of cosmic judgment found in other prophetic books like Isaiah 34 and Zephaniah 1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • flesh (Hebrew, bâsâr', H1320): This term refers to the physical body, often emphasizing its perishable and mortal nature. In this context, it starkly highlights the corporeal remains of the slain warriors, stripped of their power, vitality, and dignity, and reduced to mere substance for consumption. It profoundly underscores the complete reversal of their former status and the finality of their demise.
  • mighty (Hebrew, gibbôwr', H1368): Denotes one who is powerful, a valiant warrior, a champion, or even a tyrant. The deliberate use of this word emphasizes that God's judgment is so absolute and overwhelming that even the most formidable, militarily superior, and seemingly invincible individuals are utterly defeated, rendered helpless, and turned into food for scavengers. Their earthly might is revealed as utterly insignificant when confronted by divine power.
  • Bashan (Hebrew, Bâshân', H1316): Refers to a specific, highly fertile region east of the Jordan River, renowned for its rich pastures and the robust, well-fed livestock it produced. When enemies are described as "fatlings of Bashan," it is a powerful metaphor for their perceived strength, prosperity, and formidable nature. Their destruction, despite their inherent "prime" quality, magnifies the overwhelming and undeniable power of God's judgment, demonstrating that even the most impressive earthly forces are no match for Him.

Verse Breakdown

  • "Ye shall eat the flesh of the mighty": This clause directly addresses the birds of prey and wild beasts, commissioning them as agents of divine judgment to consume the bodies of the powerful enemy soldiers. It vividly signifies the complete and utter defeat of the invaders, stripping them of their dignity, honor, and reducing them to mere carrion, a profound public humiliation.
  • "and drink the blood of the princes of the earth": Extending the gruesome and visceral imagery, this phrase emphasizes the total annihilation of the enemy's leadership and highest-ranking officials. To drink blood, an act strictly forbidden in Israelite law and culturally abhorrent, highlights the extreme, defiling, and absolute nature of this divine judgment. "Princes of the earth" underscores their high status, global influence, and perceived invincibility, making their downfall even more profound and publicly humiliating.
  • "of rams, of lambs, and of goats, of bullocks": This detailed list of specific animals serves as a further metaphorical description of the diverse and substantial enemy forces. These animals typically represent strength (rams, bullocks), value, or sheer multitude (lambs, goats), collectively symbolizing the vast and formidable military might of Gog's army. The inclusion of "lambs" alongside more powerful animals might suggest the comprehensive nature of the destruction, encompassing all ranks and types of combatants.
  • "all of them fatlings of Bashan": This concluding phrase powerfully reinforces the earlier imagery, emphasizing that all these categories of enemies—from the mighty warriors to the influential princes, and the entire spectrum of their forces—are likened to the prime, well-fed, and robust livestock from the fertile region of Bashan. This metaphor highlights their perceived strength, prominence, and perhaps even their arrogance before their swift and total destruction, underscoring the completeness and overwhelming nature of God's victory over even the most formidable adversaries.

Literary Devices

Ezekiel 39:18 employs several potent literary devices to convey its message of divine judgment and triumph with visceral impact. The most prominent is Metaphor, where the slain enemy army is vividly likened to a "great sacrifice" or a "feast" for birds and beasts. This is not a literal meal for humans, but a profoundly symbolic act of consumption by scavengers, emphasizing the utter degradation, dishonor, and dehumanization of the defeated. Hyperbole is also clearly evident in the sheer scale of the destruction implied by such a vast and abundant "feast," suggesting an overwhelming and unimaginable number of casualties. The graphic imagery of "flesh of the mighty" and "blood of the princes" utilizes Synecdoche, where a part (flesh, blood) represents the whole person, powerfully highlighting their complete demise and the total obliteration of their being. Furthermore, the phrase "fatlings of Bashan" is a rich Symbolism, employing a well-known image of strength, prosperity, and prime quality to represent the formidable and seemingly invincible nature of the enemy, only to then show their ironic reduction to carrion. This profound Irony underscores the central theological message: no earthly power, no matter how great or self-assured, can possibly withstand the righteous and absolute judgment of the Almighty God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 39:18 stands as a stark and uncompromising testament to God's unwavering justice, His absolute sovereignty over all earthly powers, and His ultimate commitment to His covenant promises. It powerfully demonstrates that divine judgment is not merely punitive but also profoundly revelatory, serving to display God's holiness, omnipotence, and faithfulness to a world that has denied, defied, or forgotten Him. The gruesome and unsettling imagery, while challenging to modern sensibilities, powerfully conveys the finality and totality of God's reckoning with evil and His unwavering resolve to defend His covenant people. This passage offers profound assurance to believers that despite the apparent triumph of wickedness, injustice, and oppression in the world, there is a divinely appointed time when all opposition to God's righteous rule will be decisively crushed, and His holy name will be fully vindicated before all creation. It is a promise of ultimate cosmic justice, where the proud are humbled, the oppressors are overthrown, and the oppressed are eternally delivered.

REFLECTION AND APPLICATION

The stark and graphic imagery of Ezekiel 39:18 compels us to deeply reflect on the nature of divine justice, the inevitability of God's judgment, and the ultimate triumph of His righteous kingdom. While the scene is one of utter devastation for God's enemies, it simultaneously offers profound comfort, assurance, and hope to those who place their trust in Him. It serves as a powerful reminder that no earthly power, no matter how formidable, threatening, or seemingly insurmountable, can ultimately thwart God's sovereign purposes or overcome His people. In a world often marked by pervasive injustice, rampant oppression, and the apparent prosperity of the wicked, this passage stands as a potent declaration that God is actively engaged in human history, and His righteous judgment will indeed prevail. It strongly encourages a firm and unwavering reliance on God's absolute sovereignty, fostering the profound knowledge that He will bring about perfect justice in His perfect timing, thereby vindicating His holy name and eternally protecting His own. This realization should cultivate both a holy reverence for God and an unshakeable confidence in His ultimate and decisive victory over all forms of evil.

Questions for Reflection

  • How does the graphic imagery of this verse, though unsettling, deepen your understanding of God's justice and His resolute response to evil and rebellion?
  • In what specific ways does this ancient prophecy offer comfort, assurance, or a renewed sense of hope to believers who may be facing oppression, injustice, or seemingly overwhelming threats in the world today?
  • What does it mean for you personally, in practical terms, to trust implicitly in God's ultimate sovereignty and His divine timing for bringing about perfect justice and the complete defeat of evil?

FAQ

Is the "feast" described in Ezekiel 39:18 a literal event, or is it symbolic?

Answer: The "feast" described in Ezekiel 39:18 is primarily symbolic imagery, though it represents a very real and devastating judgment. While birds and beasts would indeed scavenge on battlefields, the profound hyperbole, the cosmic scale, and the specific divine invitation to a "great sacrifice" (Ezekiel 39:17) indicate a highly stylized and metaphorical description of the complete and utter destruction of Gog's army. It emphasizes the totality of their defeat, their profound dishonor, and the public, undeniable display of God's power, justice, and sovereignty. The imagery is meant to convey the finality, comprehensiveness, and public nature of God's judgment, rather than a literal anthropomorphic banquet. It's a prophetic vision of total annihilation and humiliation.

Who are "Gog and Magog" and when will this prophecy be fulfilled?

Answer: "Gog" is identified as the chief prince of Meshech and Tubal, from the land of "Magog" (Ezekiel 38:2). While there are various scholarly interpretations, many understand Gog and Magog to represent a formidable coalition of nations from the north, led by a powerful ruler, who will invade Israel in the "latter days" (Ezekiel 38:8, 16). They are often seen as a symbolic representation of the ultimate, formidable opposition to God and His people, appearing just before or during the establishment of God's kingdom. The timing of this prophecy's fulfillment is debated among theologians: some view it as a future, literal event in the end times; others as a symbolic representation of God's ongoing triumph over evil throughout history; and still others as a specific eschatological event leading up to or during the millennial reign of Christ. The Book of Revelation also mentions "Gog and Magog" in a different context, at the very end of the millennium (Revelation 20:8), suggesting a broader eschatological theme of ultimate rebellion against God and subsequent divine judgment.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 39:18 vividly describes a specific, historical or eschatological judgment in Old Testament prophecy, its profound themes of divine justice, the utter humiliation of God's enemies, and the ultimate triumph of His sovereignty find their ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. The gruesome imagery of the "flesh of the mighty" and "blood of the princes" consumed by scavengers foreshadows the complete and final defeat of all spiritual and earthly powers that oppose God's righteous rule, a victory decisively secured through Christ's sacrificial death and glorious resurrection. He is the true Lamb of God who takes away the sin of the world, not as a victim of judgment, but as the victorious sacrifice who, through His cross, disarmed the powers and authorities, triumphing over them (Colossians 2:15). The ultimate "feast" of judgment, where all rebellion is crushed, will be at Christ's second coming, when He returns as the righteous Judge and Warrior King, whose garments are dipped in blood and who will strike down the nations (Revelation 19:11-16). All enemies, including death itself, will ultimately be put under His feet (1 Corinthians 15:25-26), fulfilling the promise of ultimate justice and establishing His eternal kingdom where righteousness dwells. The "fatlings of Bashan," representing formidable earthly power and arrogant might, are ultimately rendered powerless and brought to nothing before the King of kings, whose absolute victory ensures the eternal security, peace, and vindication of His redeemed people.

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Commentary on Ezekiel 39 verses 8–22

I. II. Main points1. 2. Sub-points

Though this prophecy was to have its accomplishment in the latter days, yet it is here spoken of as if it were already accomplished, because it is certain (Eze 39:8): "Behold it has come, and it is done; it is as sure to be done when the time shall come as if it were done already; this is the day whereof I have long and often spoken, and, though it has been long in coming, yet at length it has come." Thus it was said unto John (Rev 21:6), It is done. To represent the routing of the army of Gog as very great, here are three things specified as the consequences of it. It was God himself that gave the defeat; we do not find that the people of Israel drew a sword or struck a stroke: but,

I. They shall burn their weapons, their bows and arrows, which fell out of their hands (Eze 39:3), their shields and bucklers, their javelins, spears, leading staves, truncheons, and half-pikes, every thing that is combustible. They shall not lay them up in their armouries, nor reserve them for their own use, lest they should be tempted to put a confidence in them, but they shall burn them; not all at once, for a bonfire (to what purpose would be that waste?) but as they had occasion to use them for fuel in their houses, instead of other fire-wood, so that they should have no occasion to take wood out of the field or forests for seven years together (Eze 39:10), such vast quantities of weapons shall there be left upon the open field where the enemy fell, and in the roads which they passed in their flight. The weapons were dry and fitter for fuel than green wood; and, by saving the wood in their coppices and forests, they gave it time to grow. Though the mountains of Israel produce plenty of all good things, yet it becomes the people of Israel to be good husbands of their plenty and to save what they can for the benefit of those that come after them, as Providence shall give them opportunity to do so. We may suppose that when those who dwelt in the cities of Israel came forth to spoil those who spoiled them, and make reprisals upon them, they found upon them silver, and gold, and ornaments; yet no mention is made of any thing particularly that they converted to their own use but the wood of the weapons for fuel, which is one of the necessaries of human life, to teach us to think it enough if we be well supplied with those, though we have but little of the delights and gaieties of it and of those things which we may very well live without. And every time they put fuel to the fire, and warmed themselves at it, they would be put in mind of the number and strength of their enemies, and the imminent peril they were in of falling into their hands, which would help to enlarge their hearts in thankfulness to that God who had so wonderfully, so seasonably, delivered them. As they sat by the fire with their children about them (their fire-side), they might from it take occasion to tell them what great things God had done for them.

II. They shall bury their dead. Usually, after a battle, when many are slain, the enemy desire time to bury their own dead. But here the slaughter shall be so general that there shall not be a sufficient number of the enemies left alive to bury the dead. And, besides, the slain lie so dispersed on the mountains of Israel that it would be a work of time to find them out; and therefore it is left to the house of Israel to bury them as a piece of triumph in their overthrow. 1. A place shall be appointed on purpose for the burying of them, the valley of the passengers, on the east of the sea, either the salt sea or the sea of Tiberias, a valley through which there was great passing and repassing of travellers between Egypt and Chaldea. There shall be such a multitude of dead bodies, putrefying above ground, with such a loathsome stench, that the travellers who go that way shall be forced to stop their noses. See what vile bodies ours are; when the soul has been a little while from them the smell of them becomes offensive, no smell more nauseous or more noxious. There therefore where the greatest number lay slain shall the burying-place be appointed. In the place where the tree falls there let it lie. And it shall be called, The valley of Hamon-gog, that is, of the multitude of Gog; for that was the thing which was in a particular manner to be had in remembrance. How numerous the forces of the enemy were which God defeated and destroyed for the defence of his people Israel! 2. A considerable time shall be spent in burying them, no less than seven months (Eze 39:12), which is a further intimation that the slain of the Lord in this action should be many and that great care should be taken by the house of Israel to leave none unburied, that so they might cleanse the land from the ceremonial pollution it contracted by the lying of so many dead corpses unburied in it, for the prevention of which it was appointed that those who were hanged on a tree should be speedily taken down and buried, Deut, Eze 21:23. This is an intimation that times of eminent deliverances should be times of reformation. The more God has done for the saving of a land from ruin the more the inhabitants should do for the cleansing of the land from sin. 3. Great numbers shall be employed in this work: All the people of the land shall be ready to lend a helping hand to it, Eze 39:13. Note, Every one should contribute the utmost he can in his place towards the cleansing of the land from the pollutions of it, and from every thing that is a reproach to it. Sin is a common enemy, which every man should take up arms against. In publico discrimine unusquisque homo miles est - In the season of public danger every man becomes a soldier. And whoever shall assist in this work it shall be to them a renown; though the office of grave-makers, or common scavengers of the country, seem but mean, yet, when it is for the cleansing and purifying of the land from dead works, it shall be mentioned to their honour. Note, Acts of humanity add much to the renown of God's Israel; it is a credit to religion when those that profess it are ready to every good work; and a good work it is to bury the dead, yea, though they be strangers and enemies to the commonwealth of Israel, for even they shall rise again. It shall be a renown to them in the day when God will be glorified. Note, It is for the glory of God when his Israel do that which adorns their profession; others will see their good works and glorify their Father, Mat 5:16. And when God is honoured he will put honour upon his people. His glory is their renown. 4. Some particular persons shall make it their business to search out the dead bodies, or any part of them that should remain unburied. The people of the land will soon grow weary of burying the pollutions of the country, and therefore they shall appoint men of continual employment, that shall apply themselves to it and do nothing else till the land be thoroughly cleansed; for, otherwise, that which is every one's work would soon become nobody's work. Note, Those that are engaged in public work, especially for the cleansing and reforming of a land, ought to be men of continual employments, men that will stick to what they undertake and go through with it, men that will apply themselves to it; and those that will do good according to their opportunities will find themselves continually employed. 5. Even the passengers shall be ready to give information to those whose business it is to cleanse the land of what public nuisances they meet with, which call for their assistance. Those that pass through the land, though they will not stay to bury the dead themselves, lest they should contract a ceremonial pollution, will yet give notice of those that they find unburied. If they but discover a bone, they will set up a sign, that the buriers may come and bury it, and that, till it is buried, others may take need of touching it, for which reason their sepulchres among the Jews were whitened, that people might keep at a distance from them. Note, When good work is to be done every one should lend a hand to further it, even the passengers themselves, who must not think themselves unconcerned, in a common calamity, or a common iniquity, to put a stop to it. Those whose work it is to cleanse the land must not countenance any thing in it that is defiling; though it were not the body, but only the bone, of a man, that was found unburied, they must encourage those who will give information of it (private information, by a sign, concealing the informer), that they may take it away, and bury it out of sight. Nay, after the end of seven months, which was allowed them for this work, when all is taken away that appeared at first view, they shall search for more, that what is hidden may be brought to light; they shall search out iniquity till they find none. In memory of this they shall give a new name to their city. It shall be called Hamonah - The multitude. O what a multitude of our enemies have we of this city buried! Thus shall they cleanse the land, with all this care, with all this pains, Eze 39:16. Note, After conquering there must be cleansing. Moses appointed those Israelites that had been employed in the war with the Midianites to purify themselves, Num 31:24. Having received special favours from God, let us cleanse ourselves from all filthiness.

III. The birds and beasts of prey shall rest upon the carcases of the slain while they remain unburied and it shall be impossible to prevent them, Eze 39:17, etc. We find a great slaughter represented by this figure, Rev 19:17, etc., which is borrowed from this.

1.There is a general invitation given, Eze 39:17. It is to the fowl of every wing and to every beast of the field, from the greatest to the least, that preys upon carcases, from the eagle to the raven, from the lion to the dog; let them all gather themselves on every side; here is meat enough for them, and they are all welcome. Let them come to God's sacrifice, to his feast; so the margin reads it. Note, The judgments of God, executed upon sin and sinners, are both a sacrifice and a feast, a sacrifice to the justice of God and a feast to the faith and hope of God's people. When God broke the head of leviathan, he gave him to be meat to Israel, Psa 74:14. The righteous shall rejoice as at a feast when he sees the vengeance, and shall wash his foot, as at a feast, in the blood of the wicked. This sacrifice is upon the mountains of Israel; these are the high places, the altars, where God has been dishonoured by the idolatries of the people, but where he will now glorify himself in the destruction of his enemies.

2.There is great preparation made: They shall eat the flesh of the mighty and drink the blood of the princes of the earth, Eze 39:18, Eze 39:19. (1.) It is the flesh and blood of men that they shall be treated with. This has sometimes been an instance of the rebellion of the inferior creatures against man their master, which is an effect of his rebellion against God his Maker. (2.) It is the flesh and blood of great men, here called rams, and bullocks, and great goats, all of them fatlings of Bashan. It is the blood of the princes of the earth that they shall regale themselves with. What a mortification is this to the princes of the blood, as they call themselves, that God can make that blood, that royal blood, which swells their veins, a feast for the birds and beasts of prey! (3.) It is the flesh and blood of wicked men, the enemies of God's church and people, that they are invited to. They had accounted the Israel of God as sheep for the slaughter, and now they shall themselves be so accounted; they had thus used the dead bodies of Gods' servants (Psa 79:2), or would have done, and now it shall come upon themselves.

3.They shall all be fed, they shall all be feasted to the full (Eze 39:19, Eze 39:20): "You shall eat fat, and drink blood, which are satiating surfeiting things. The sacrifice is great and the feast upon the sacrifice is accordingly: You shall be filled at my table." Note, God keeps a table for the inferior creatures; he provides food for all flesh. The eyes of all wait upon him, and he satisfies their desires, for he keeps a plentiful table. And if the birds and beasts shall be filled at God's table, which he has prepared for them, much more shall his children be abundantly satisfied with the goodness of his house, even of his holy temple. They shall be filled with horses and chariots; that is, those who ride in the chariots, mighty men and men of war, who triumphed over nations, are now themselves triumphed over by the ravens of the valley and the young eagles, Pro 30:17. They thought to make an easy prey of God's Israel, and now they are themselves an easy prey to the birds and beasts. See how evil pursues sinners even after death. This exposing of their bodies to be a prey is but a type and sign of those terrors which, after death, shall prey upon their consciences (which the poetical fictions represented by a vulture continually pecking at the heart), and this shame is but an earnest of the everlasting shame and contempt they shall rise to.

IV. This shall redound very much both to the glory of God and to the comfort and satisfaction of his people. 1. It shall be much for the honour of God, for the heathen shall hereby be made to know that he is the Lord (Eze 39:21): All the heathen shall see and observe my judgments that I have executed, and thereby my glory shall be set among them. This principle shall be admitted and established among them more than ever, that the God of Israel is a great and glorious God. He is known to be so even among the heathen, that have not, or read not, his written word, by the judgments which he executes. 2. It shall be much for the satisfaction of his people; for they shall hereby be made to know that he is their God (Eze 39:22): The house of Israel shall know, abundantly to their comfort, that I am the Lord their God from that day and forward. (1.) He will be so from that day and forward. God's present mercies are pledges and assurances of further mercies. If God evidence to us that he is our God he assures us that he will never leave us. This God is our God for ever and ever. (2.) They shall know it with more satisfaction from that day and forward. They had sometimes been ready to question whether the Lord was with them or no; but the events of this day shall silence their doubts, and, the matter being thus settled and made clear, it shall not be doubted of for the future. As boasting in themselves is hereby for ever excluded, so boasting in God is hereby for ever secured.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–22. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 17 and following) 'Therefore, son of man, thus says the Lord God: Speak to every winged creature, to all the birds, and to all the beasts of the field or the countryside: Come together and hasten, gather from all around to my sacrifice that I have offered to you, a great sacrifice upon the mountains of Israel, so that you may eat flesh and drink blood. You shall eat the meat of the mighty or giants, and you shall drink the blood of the rulers of the land: of rams, lambs, goats, and of bulls, as well as of all the fatted ones.' And you shall eat the fat in abundance, and drink the blood to the full, of the offering that I have sacrificed for you. And you shall be filled at my table with horses and chariots, with mighty men and all kinds of warriors, says the Lord God. And I will display my glory among the nations, and all the nations shall see my judgment that I have executed, and my hand that I have laid upon them. And the house of Israel shall know that I am the Lord their God from that day forward. And all the nations shall know that the house of Israel were taken captive because of their iniquities, because they had forsaken me and I had hidden my face from them and given them into the hand of their enemies, and they all fell by the sword. According to their uncleanness and their transgressions, I dealt with them and hid my face from them. Therefore thus says the Lord God: Now I will bring back the captivity of Jacob, and have mercy on the whole house of Israel: and I will be zealous for my holy name. And they shall bear their confusion (or disgrace), and all their transgressions, whereby they have transgressed against me, when they dwelt confidently (or securely) in their own land, fearing no one. And I will bring them back from the peoples (or nations), and gather them out of the countries of their enemies (or from the regions of the nations), and I will be sanctified in them in the sight (or presence) of many nations. And they shall know that I am the Lord their God, when I have caused them to be carried away among the nations (or when I have appeared to them in the Gentiles), and have gathered them together upon their own land, and have not left any one of them there. Neither will I hide my face any more from them, for I have poured out my spirit (or fury) upon the house of Israel, saith the Lord God.' This which we have translated according to the Hebrew, and I will gather them together upon their own land, and will not leave any one of them there, is not found in the LXX. And again, what is placed at the end according to the Hebrews for a blessing, because I have poured out my spirit, the Septuagint translated as fury, which pertains to anger, especially since in Hebrew it is written as Ruhi, which properly means my spirit, and by no means my fury. However, everything up to that point, where the construction of the temple follows, those whom we have mentioned above, the Jews, and our Judaizing brethren, refer to the ultimate time: that Gog and all his army may be fattened like the choicest sacrifices of birds and beasts, and that Israel may be restored to its former state, and no longer be conquered by the nations, but that God may pour out his spirit upon them, so that they may dwell in their land: not all nations, but specifically the house of Israel. But following the initiated tropology, we will say this, that the Lord summons all birds and all beasts to devour the leaders of heretics as the fattest victims. Birds and beasts, however, are called so either because of their swiftness in running everywhere or because of their fierceness and cruelty, to which adversaries are handed over to be destroyed in the flesh, so that the spirit may be saved and they may learn not to blaspheme (I Tim. I). However, they will eat a large and fattest victim; not elsewhere, but on the mountains of Israel, which we ought to understand as the prophets and apostles, and holy men. For in them the teachers of contrary doctrines fall, and they perish wounded by themselves, upon whom the Church is built: and to speak more truly, upon the mountain of mountains, about which Isaiah and Micah speak: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will show us his ways (Isa. II, 3; Mic. IV, 2). But those birds and those animals, swift and cruel, will eat flesh and drink blood, which cannot possess the kingdom of God: the flesh of the mighty, or giants, who rebelled against the knowledge of God, and the blood of princes, not of heaven, but of the earth, they will drink, who have savored all earthly things: the blood of rams, and lambs, and goats, or according to the Septuagint, the blood of rams, calves, and goats, to signify the three animals that are sacrificed in the offerings to God. For heretics imitate the gentleness of the Church, but their offering does not profit for the worship of God, but for the food of demons, which is their fattest host, and they are satisfied with fatness and drink the blood of deceivers to the point of drunkenness. But God sacrifices this victim through ecclesiastical men, so that the guests of the worst kind may be satisfied with the multitude of deceivers, and they may drink to the point of vomiting and drunkenness. When you see holy men, instructed in divine Scriptures, cut down the horses of heretics and charioteers, of whom it is written: He threw the horse and its rider into the sea (Exodus XV, 1), and cut down all rebels and giants with his sword, and shed the blood of all warriors of false-named knowledge, then know that the table of the Lord has been prepared, that he may put his glory in all nations that believe in his name, and that they may understand the judgment of the Church of his holy ones, which they have performed against their adversaries, and the strong hand with which they have struck them; and let the house of Israel know and understand that he is their Lord God, who spoke: I am your Lord God, from the day of the Lord's victory until eternity; and let them recall that the house of Israel was once captured by heretics and scattered throughout the entire world of perverse doctrines, because they had abandoned him who had hidden momentarily or turned his face away from them, and delivered them into the hands of heretics, and they fell, pierced by their swords, because of their impurities and iniquities; and this was the reason why he hid and turned his face away from them. But after presenting the arguments, according to what is written: There must be heresies so that those who are approved may become manifest (I Cor. XI, 19), the captivity of Israel, namely the Church, in which those who see God dwell: now it promises that it will restore the captivity of Jacob to the Church, who had supplanted the Jewish people, and was later supplanted by the tricks of the heretics: and it will have mercy on the whole house of Israel, not according to the flesh, but according to the spirit. And I will take up my zeal for my holy name, which was blasphemed among the nations because of heretics: so that once I have delivered them, they may be ashamed and confounded, for why have they forsaken the faith of the Church, and transgressed against me. But let them be confounded and ashamed very quickly, when they have dwelt in their land, the land of the meek, and the land of the saints, and have dwelt confidently, whether in peace, not fearing the snares of heretics. Then they will be brought back from the peoples, and will be gathered from the lands of their enemies into their own land. And the Lord will be sanctified in them in the sight of many nations, who themselves will also believe in the Lord. And the end of blessedness will be to know and recognize that he is their Lord God, because he has appeared to them among the nations, or has brought them over from the nations, and has gathered them onto his own land, the land of Judah, the land of confession, the land of gentleness, and the land of the living, and he will not even leave a trace of heretical wickedness. And he will no longer hide his face from them, nor turn away from them, because he has poured out the spirit of his grace, of which the prophet Joel also speaks: 'In the last days, I will pour out from my spirit upon all flesh' (Joel 2:28), and he will pour it out upon all the house of Israel. But if we read 'fury' according to the Septuagint, which is not found in the Hebrew, it should be understood that he will no longer hide his face from those on whom he had previously poured out his fury. Up to this point in the prophet Ezekiel, with God aiding and opening our mouth, we have spoken: not destroying the opinion of others, if anyone has written, or in the future, if they are to write, but asserting whatever is ours. But in the construction of the temple, and the order of the priests, and the division of the holy land, and the river flowing out of the temple, and the trees on both banks always green, and the fruit brought forth every month, and all the rest that is contained in the prophetic volume until the end, we frankly confess our ignorance, deeming it better to say nothing than to say too little.
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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