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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 39:26 provides a profound theological statement within the larger prophecy of Israel's restoration, looking beyond the immediate judgment on Gog and Magog to address the nation's past unfaithfulness and future security. It declares God's promise that after His people have fully experienced and borne the consequences of their historical shame and repeated acts of rebellion against Him, they will once again dwell securely in their land, free from fear. This verse powerfully underscores God's righteous judgment on sin while simultaneously affirming His unwavering commitment to a future of peace, safety, and renewed covenant relationship for His people, demonstrating His ultimate sovereignty and faithfulness over their destiny.
CONTEXT
Literary Context: Ezekiel 39:26 is strategically placed within the latter part of the book of Ezekiel, immediately following the dramatic prophecies concerning the decisive defeat of Gog and Magog in chapters 38 and 39. These chapters depict a climactic divine intervention that protects Israel and magnifies God's holiness before the nations. The narrative then shifts from external threats to a deep reflection on Israel's past exile and future restoration (Ezekiel 39:21-29). This section elucidates the reason for Israel's exile—their profound unfaithfulness—and the means of their restoration, emphasizing God's glory and faithfulness as the ultimate drivers. The promise of future security in verse 26 directly contrasts with their historical vulnerability and the deep shame of exile, thereby setting the stage for the glorious visions of restoration detailed in subsequent chapters, such as the powerful vision of the dry bones and the intricate blueprint for the new temple.
Historical & Cultural Context: The book of Ezekiel was composed during the Babylonian exile (circa 593-571 BC), a period of immense national humiliation and theological crisis for the Israelites. They had been forcibly removed from their ancestral land, their sacred temple destroyed, and their monarchy dismantled, seemingly contradicting God's covenant promises of an enduring kingdom and secure dwelling. This exile was universally understood by the prophets as divine judgment for centuries of idolatry, covenant breaking, and social injustice, as vividly detailed in earlier sections of Ezekiel (e.g., Ezekiel 8). The concept of "shame" (Hebrew: kᵉlimmâh) held profound significance in ancient Near Eastern cultures, where public disgrace and the loss of honor were considered devastating. For Israel, the Babylonian exile represented the ultimate public shame, a tangible and humiliating sign of their failure to uphold their covenant with Yahweh. Consequently, the promise of dwelling "safely in their land" directly addresses their deepest yearnings for security, autonomy, and the restoration of national honor, which were foundational components of the covenant blessings promised in the Torah (e.g., Leviticus 26:5-6).
Key Themes: Ezekiel 39:26 significantly contributes to several overarching theological themes within the book of Ezekiel. Firstly, it powerfully underscores the theme of Divine Justice and the Consequences of Sin. Israel's "shame" and "trespasses" are explicitly identified as the direct cause of their suffering and exile, affirming God's righteous judgment against their unfaithfulness (e.g., Ezekiel 36:17-19). Secondly, the verse highlights the theme of God's Sovereignty and Glory. The crucial phrase "against me" emphasizes that Israel's sin was ultimately a personal offense against God Himself, and thus His subsequent actions, encompassing both judgment and restoration, are undertaken for the vindication of His holy name (e.g., Ezekiel 36:22-23). Thirdly, and most importantly, the verse anticipates the profound theme of Future Restoration and Unshakeable Security. The introductory "After that" clause signals a pivotal turning point, pointing to a future era when God will graciously bring His people back to their land and establish them in a state of unprecedented safety and peace. This stands in stark contrast to their past vulnerability and represents a glorious fulfillment of promises found throughout prophetic literature (e.g., Jeremiah 23:6). This future security is not earned by Israel's merit but is a gracious gift from God, enabled by His unwavering faithfulness to His covenant.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 39:26 masterfully employs several significant literary devices to convey its profound message. The most prominent is Contrast, which juxtaposes the past state of "shame" and "trespasses" against the future promise of dwelling "safely in their land, and none made them afraid." This stark opposition powerfully highlights the transformative and redemptive nature of God's work. The phrase "trespasses whereby they have trespassed" utilizes Repetition, specifically Polyptoton (using different forms of the same root word), to emphasize the pervasive, deliberate, and deeply ingrained nature of Israel's unfaithfulness, thereby underscoring the gravity of their sin. The verse also employs Temporal Clauses ("After that," "when") to meticulously structure the divine promise, indicating a clear and necessary sequence of events: judgment must precede and pave the way for restoration. Finally, the reference to sin being "against me" (God) is an example of Anthropomorphism, attributing human-like characteristics (being offended or betrayed) to God, which serves to emphasize the deeply personal and relational betrayal inherent in Israel's covenant breaking.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 39:26 masterfully weaves together the profound themes of divine justice, human accountability, and God's unwavering faithfulness to His covenant promises. It asserts that while God justly allows His people to experience the severe consequences of their rebellion, His ultimate purpose is never punitive destruction but rather redemptive restoration. The "shame" and "trespasses" are not merely historical facts but deep theological realities that necessitate divine intervention for true reconciliation. The promise of dwelling "safely" in the land, free from fear, signifies a profound spiritual and physical renewal, a state of comprehensive shalom that only God can provide after He has definitively dealt with sin. This future security is not earned by Israel's merit or good works but flows solely from God's steadfast commitment to vindicate His holy name and fulfill His covenant, thereby transforming a people who once bore profound shame into a people who experience His secure and abiding presence.
REFLECTION AND APPLICATION
Ezekiel 39:26 offers a profoundly powerful message of hope and divine faithfulness that resonates deeply with believers across all generations. It serves as a stark reminder that our sin, much like ancient Israel's, carries real and often painful consequences, frequently leading to spiritual "shame" or a profound sense of separation from God. Yet, the pivotal "After that" clause stands as a radiant beacon of grace. It assures us that even after we have experienced the deserved repercussions of our failings, God's redemptive plan remains active and unwavering. He is eternally faithful to bring about restoration, peace, and security, not based on our fleeting merit, but solely on His steadfast love and unbreakable covenant promises. This verse calls us to humbly acknowledge our own "trespasses," to bear any necessary shame with contrite hearts, and then to look forward with confident hope to the God who possesses the power to transform our deepest fears and insecurities into a profound and abiding sense of dwelling "safely" in His presence. It encourages us to place our complete trust in His sovereign hand, knowing with certainty that He works all things, even our past mistakes and their painful consequences, for His ultimate glory and our eternal good.
Questions for Reflection
FAQ
What does "borne their shame" mean in this context?
Answer: "Borne their shame" refers to Israel's experience of profound public disgrace, humiliation, and suffering, primarily through their forced exile to Babylon. This shame was a direct and painful consequence of their unfaithfulness and idolatry, which were considered acts of "trespass" or betrayal against God. In ancient Near Eastern culture, public shame was a devastating punishment, signifying a complete loss of honor and serving as a visible manifestation of divine judgment. Therefore, Israel "bearing their shame" meant enduring the full, painful reality of their national humiliation and the comprehensive suffering that resulted from their systemic sin.
How does this verse relate to God's justice and mercy?
Answer: Ezekiel 39:26 beautifully illustrates the intricate interplay of God's perfect justice and boundless mercy. His justice is unequivocally evident in that Israel must "bear their shame" and experience the severe consequences of their "trespasses." God does not overlook sin; there are real and unavoidable repercussions for covenant breaking. However, His profound mercy is gloriously revealed in the "After that" clause. The judgment is not the final word; rather, it is a prelude to magnificent restoration. God's ultimate intention is to bring His people back to a state of dwelling "safely in their land, and none made them afraid." This demonstrates that His justice ultimately serves His redemptive purposes, leading to a glorious display of His faithfulness and mercy for His people and, crucially, for the vindication of His holy name (as powerfully articulated in Ezekiel 36:22-23).
CHRIST-CENTERED FULFILLMENT
Ezekiel 39:26, with its profound promise of a future where Israel bears their shame no more and dwells safely, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Humanity, much like ancient Israel, has universally "trespassed against" God, bearing the collective "shame" of sin and the resulting separation from our Creator (as unequivocally stated in Romans 3:23). However, Jesus, the perfect and spotless Lamb of God, uniquely and vicariously bore our shame and trespasses on the cross. He became sin for us, enduring the ultimate public humiliation and the full weight of divine judgment, so that we might be perfectly reconciled to God (as powerfully depicted in 2 Corinthians 5:21). Through His atoning sacrifice, the true and damning "shame" of sin is forever removed from all who believe, and we are graciously brought into a new covenant relationship where we "dwell safely" in Christ, completely free from the fear of condemnation and the ultimate enemy, death (as triumphantly celebrated in Romans 8:1-2 and Hebrews 2:14-15). The temporal and physical peace and safety promised to Israel in their land profoundly foreshadow the spiritual peace, eternal security, and abiding rest found in union with Christ, who is our true and everlasting "dwelling place" and refuge (Psalm 90:1).