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Commentary on Ezekiel 39 verses 23–29
This is the conclusion of the whole matter going before, and has reference not only to the predictions concerning Gog and Magog, but to all the prophecies of this book concerning the captivity of the house of Israel, and then concerning their restoration and return out of their captivity.
I. God will let the heathen know the meaning of his people's troubles, and rectify the mistake of those concerning them who took occasion from the troubles of Israel to reproach the God of Israel, as unable to protect them and untrue to his covenant with them. When God, upon their reformation and return to him, turned again their captivity, and brought them back to their own land, and, upon their perseverance in their reformation, wrought such great salvations for them as that from the attempts of Gog upon them, then it would be made to appear, even to the heathen that would but consider and compare things, that there was no ground at all for their reflection, that Israel went into captivity, not because God could not protect them, but because they had by sin forfeited his favour and thrown themselves out of his protection (Eze 39:23, Eze 39:24): The heathen shall know that the house of Israel went into captivity for their iniquity, that iniquity which they learned from the heathen their neighbours, because they trespassed against God. That was the true reason why God hid his face from them and gave them into the hand of their enemies. It was according to their uncleanness and according to their transgressions. Now the evincing of this will not only silence their reflections on God, but will redound greatly to his honour; when the troubles of God's people are over, and we see the end of them, we shall better understand them than we did at first. And it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Amo 3:2. It is the praise of justice to be impartial. 2. That, when God gives up his people for a prey, it is to correct them and reform them, not to gratify their enemies, Isa 10:7; Isa 42:24. Let not them therefore exalt themselves. 3. That no sooner do God's people humble themselves under the rod than he returns in mercy to them.
II. God will give his own people to know what great favour he has in store for them notwithstanding the troubles he had brought them into (Eze 39:25, Eze 39:26): Now will I bring again the captivity of Jacob.
1.Why now? Now God will have mercy upon the whole house of Israel, (1.) Because it is time for him to stand up for his own glory, which suffers in their sufferings: Now will I be jealous for my holy name, that that may no longer be reproached. (2.) Because now they repent of their sins: They have borne their shame, and all their trespasses. When sinners repent, and take shame to themselves, God will be reconciled and put honour upon them. It is particularly pleasing to God that these penitents look a great way back in their penitential reflections, and are ashamed of all their trespasses which they were guilty of when they dwelt safely in their land and none made them afraid. The remembrance of the mercies they enjoyed in their own land, and the divine protection they were under there, shall be improved as an aggravation of the sins they committed in that land; they dwelt safely, and might have continued to dwell so, and none should have given them any disquiet or disturbance if they had continued in the way of their duty. Nay, therefore they trespassed because they dwelt safely. Outward safety is often a cause of inward security, and that is an inlet to all sin, Ps. 73. Now this they are willing to bear the shame of, and acknowledge that God has justly brought them into a land of trouble, where every one makes them afraid, because they had trespassed against him in a land of peace, where none made them afraid. And, when they thus humble themselves under humbling providences, God will bring again their captivity: and,
2.What then? When God has gathered them out of their enemies' hands, and brought them home again, (1.) Then God will have the praise of it: I will be sanctified in them in the sight of many nations, Eze 39:27. As God was reproached in the reproach they were under during their captivity, so he will be sanctified in their reformation and the making of them a holy people again, and will be glorified in their restoration and the making of them a happy glorious people again. (2.) Then they shall have the benefit of it (Eze 39:28): They shall know that I am the Lord their God. Note, The providences of God concerning his people, that are designed for their good, have the grace of God going along with them to teach them to eye God as the Lord, and their God, in all; and then they do them good. They shall eye him as the Lord and their God, [1.] In their calamities, that it was he who caused them to be led into captivity; and therefore they must not only submit to his will, but endeavour to answer his end in it. [2.] In their comfort, that it is he who has gathered them to their own land, and left none of them among the heathen. Note, By the variety of events that befal us, if we look up to God in all, we may come to acquaint ourselves better with his various attributes and designs. (3.) Then God and they will never part, Eze 39:29. [1.] God will pour out his Spirit upon them, to prevent their departures from him and returns to folly again, and to keep them close to their duty. And then, [2.] He will never hide his face any more from them, will never suspend his favour as he had done; he will never turn from doing them good, and, in order to that, he will effectually provide that they shall never turn from doing him service. Note, The indwelling of the Spirit is an infallible pledge of the continuance of God's favour. He will hide his face no more from those on whom he has poured out his Spirit. When therefore we pray that God would never cast us away from his presence we must as earnestly pray that, in order to that, he would never take his Holy Spirit away from us, Psa 51:11.
(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.
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SUMMARY
Ezekiel 39:23 provides a crucial divine explanation for Israel's historical suffering and captivity, particularly the Babylonian Exile. It clarifies to both the house of Israel and the surrounding nations that their subjugation was not a sign of God's weakness or inability to protect His people, but rather a direct and righteous consequence of Israel's persistent iniquity and trespass against Him. This verse powerfully vindicates God's unwavering justice and sovereignty, serving as a profound theological lesson for all who observed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 39:23 employs several potent literary devices that amplify its theological message. Cause and Effect is central to the verse's structure, clearly linking Israel's "iniquity" and "trespass" as the direct cause, and God's withdrawal of protection, their delivery to enemies, and falling "by the sword" as the immediate and inevitable effects. This highlights God's judicial process and the moral order of the universe. The phrase "hid I my face" is a powerful Anthropomorphism and Idiom, attributing a human action (hiding one's face) to God to convey His emotional and relational withdrawal, signifying a cessation of favor and protection rather than a literal concealment. This also functions as a form of Symbolism, where the hidden face symbolizes divine displeasure, the absence of blessing, and the severing of covenant intimacy. Furthermore, the verse uses Didacticism, serving as a direct teaching or explanation from God to His people and to the nations, clarifying the profound theological meaning of historical events. The stark imagery of falling "by the sword" employs Metonymy, where the instrument of death (sword) stands for the act of violent destruction itself, emphasizing the brutal and comprehensive reality of the judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 39:23 is a profound theological statement on divine justice, human responsibility, and the revelation of God's character to the world. It asserts that God is not capricious or weak, but righteous, holy, and sovereign, actively involved in the affairs of nations and holding His covenant people accountable for their actions. Israel's suffering was a necessary, albeit painful, demonstration of God's holiness and His unwavering commitment to His covenant, even in judgment. This verse sets the stage for understanding God's subsequent acts of restoration, as His ultimate goal is not merely punishment but the vindication of His holy name and the eventual salvation of His people, which will also be witnessed by the nations. It underscores that God's justice is not an arbitrary force but a consistent expression of His character, ensuring that sin will always incur consequences, even for His chosen people.
REFLECTION AND APPLICATION
Ezekiel 39:23 offers a sobering yet ultimately hopeful message for believers today. It reminds us that God is holy and just, and that sin, particularly unfaithfulness to our covenant with Him, carries serious consequences. While we live under the New Covenant of grace, this verse still underscores the importance of living in obedience and reverence, recognizing that God's character remains unchanged. Our trials and difficulties, whether personal or corporate, can sometimes be disciplinary, calling us to repentance and deeper reliance on God. Moreover, our lives, even in hardship, can serve as a testimony to the world about God's character—His justice, His faithfulness, and His ultimate power to restore. It challenges us to examine our own lives for areas of "trespass" and to seek God's face, trusting that even when He seems distant, He is working out His sovereign purposes for His glory and our good. This passage serves as a powerful call to humility and a renewed commitment to walking in integrity before a holy God.
Questions for Reflection
FAQ
What does it mean that God "hid His face" from Israel?
Answer: The phrase "hid I my face" (Hebrew: histarti panai) is a powerful biblical idiom signifying God's deliberate withdrawal of His manifest favor, protection, and active presence from His people. It does not mean God literally ceased to exist or stopped being aware of them, but rather that He ceased to intervene on their behalf, to bless them, or to protect them as He had promised in the covenant. This withdrawal was a direct act of judgment, leaving Israel vulnerable to their enemies and the consequences of their unfaithfulness, as seen in passages like Deuteronomy 31:17-18.
Why was it important for "the heathen" to know the reason for Israel's captivity?
Answer: In the ancient Near East, military defeat was often interpreted as a sign that a nation's god was weaker than the god of the conquering nation. If the surrounding "heathen" nations (H1471, gôwy) saw Israel defeated and exiled, they might conclude that Yahweh, the God of Israel, was inferior or unable to protect His people. Ezekiel 39:23 clarifies that Israel's captivity was not due to God's weakness, but precisely because He is powerful, just, and holy, and He was disciplining His own people for their sin. This revelation served to vindicate God's name and sovereignty before the pagan world, demonstrating that He is the supreme God, even over the nations that served as instruments of His judgment. This theme of God's glory being known among the nations is central to Ezekiel's prophecy, as highlighted in Ezekiel 36:23.
CHRIST-CENTERED FULFILLMENT
Ezekiel 39:23, while explaining Israel's historical judgment, profoundly foreshadows the ultimate divine judgment and the ultimate divine provision found in Christ. Israel's "iniquity" and "trespass" against God led to God hiding His face and delivering them into the hands of their enemies. This points to the universal human condition: all have sinned and fallen short of the glory of God (Romans 3:23). Humanity's sin caused a profound separation from God, a spiritual "hiding of His face," leaving us vulnerable to spiritual enemies and the ultimate "sword" of death and eternal judgment (Romans 6:23). However, the Christ-centered fulfillment reveals God's perfect and redemptive solution. On the cross, Jesus Christ, the Lamb of God, became sin for us, bearing the full weight of God's wrath and experiencing the ultimate "hiding of the Father's face" as He cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Through His atoning sacrifice, Christ took the sword of judgment upon Himself, so that those who believe in Him might be reconciled to God and never experience the hiding of God's face, but rather His eternal favor and presence (2 Corinthians 5:21). Thus, what began as a demonstration of God's justice in judgment for Israel's sin finds its ultimate and redemptive display in the cross, where God's justice and love perfectly meet to offer salvation to all nations (John 3:16).