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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 39:23–29. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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 39:28 stands as a powerful declaration of Yahweh's absolute sovereignty and unwavering faithfulness to Israel, encapsulating the divine purpose behind both their historical dispersion and their ultimate, complete restoration. Following the dramatic defeat of Gog, this verse reveals that God orchestrated Israel's exile among the nations as a disciplinary measure, yet also meticulously planned and executed their gathering back to their homeland, ensuring no remnant was left behind. It underscores that these pivotal events were designed to bring about a deep, experiential knowledge of God's identity as their covenant Lord and God, demonstrating His justice, power, and redemptive commitment.
Context
Literary Context
Ezekiel 39:28 serves as the theological capstone to the climactic prophetic oracle against Gog of Magog, detailed in Ezekiel 38 and Ezekiel 39. This section describes a massive, multi-national invasion of Israel, divinely thwarted by God's direct and spectacular intervention. The preceding verses, particularly Ezekiel 39:21-27, emphasize that this grand victory is primarily for the purpose of God's self-revelation, not only to the nations but also to Israel. Verse 28 specifically shifts focus to Israel's deepened understanding, connecting the recent miraculous deliverance to their entire history of judgment and restoration. It provides the divine rationale for Israel's past suffering and guaranteed future glory, affirming God's consistent and intentional hand in their destiny.
Historical & Cultural Context
The prophecy of Ezekiel was delivered during the Babylonian exile (c. 593-571 BC), a period of profound national trauma and theological crisis for the people of Israel. Dispersed among the "heathen" (gôwy), they grappled with questions about God's faithfulness and power, wondering if their exile signified divine abandonment or weakness. The "captivity" (gâlâh) was a harsh, lived reality, understood as a direct consequence of covenant disobedience, as prophesied in the Mosaic Law (e.g., Deuteronomy 28:64). The promise of being "gathered" (kânaç) back to their "own land" (ʼădâmâh) was the central hope for the exiles, deeply rooted in earlier covenant promises of restoration (e.g., Deuteronomy 30:3). This verse directly addresses the existential questions and despair of the exiles, affirming God's absolute control over their past suffering and guaranteeing their future return, thereby bolstering their faith in His covenant integrity and sovereign plan.
Key Themes
Ezekiel 39:28 powerfully articulates several core themes prevalent throughout the book of Ezekiel and broader Old Testament theology. Firstly, Divine Sovereignty is paramount, as God explicitly states, "I caused them to be led into captivity" and "I have gathered them." This underscores that Israel's entire history, including their periods of suffering and restoration, is not random but meticulously orchestrated by God for His ultimate purposes, a theme consistently highlighted in Ezekiel's prophecies regarding God's control over all nations. Secondly, the theme of Judgment and Restoration is central, presenting God as both just in His discipline for sin and merciful in His redemptive work. The exile was a consequence of idolatry and rebellion (Ezekiel 20:3-31), but the return is a demonstration of His unwavering covenant faithfulness. Thirdly, God's Self-Revelation is the ultimate goal: "Then shall they know that I am the LORD their God." This "knowing" (yâdaʻ) is not merely intellectual assent but a deep, experiential, and transformative recognition of His character and power, a recurring motif throughout Ezekiel, often expressed as "then they will know that I am the LORD" (Ezekiel 6:7). Finally, the Completeness of God's Salvation is highlighted by "and have left none of them any more there," emphasizing the thoroughness and security of the promised restoration, a theme also found in prophecies like Jeremiah 23:3.
Exposition and Analysis
Key Word Analysis
This verb signifies far more than intellectual understanding; it implies a deep, experiential, and relational knowledge. In this context, Israel's "knowing" God is a profound, transformative recognition of His character, power, and faithfulness, learned through His mighty acts of judgment and salvation. It is an acknowledgment that leads to worship, obedience, and a renewed covenant relationship, moving beyond theoretical knowledge to a lived reality of God's sovereign presence and authority.
Literally meaning "to denude" or "uncover," this word is used by implication to mean "to exile" or "to lead into captivity," as captives were often stripped and exposed. It vividly portrays the humiliation, vulnerability, and forced displacement of Israel. The explicit statement that God "caused them to be led into captivity" emphasizes His active, intentional role in their judgment, not as an arbitrary act, but as a just consequence of their rebellion, purposed to bring them to repentance and a deeper understanding of His holiness and justice.
This verb means "to collect" or "to assemble," often implying a careful, deliberate, and comprehensive bringing together of scattered elements. Here, it stands in sharp contrast to "captivity," highlighting God's reversal of their dispersed state. The act of gathering signifies restoration, re-establishment, and a re-unification of His people to their rightful place. It speaks to God's meticulous care, immense power, and unwavering faithfulness in fulfilling His covenant promises, bringing back every last one of His scattered people.
Verse Breakdown
"Then shall they know that I [am] the LORD their God,"
This foundational clause establishes the ultimate, overarching purpose of God's actions throughout Israel's history. The phrase "Then shall they know" points to a future, definitive moment of revelation, a profound and experiential recognition. "The LORD" (Yᵉhôvâh, God's personal covenant name) and "their God" (ʼĕlôhîym, emphasizing His divine power and authority) together underscore the unique and intimate relationship He holds with Israel. The entire sequence of judgment and restoration is designed to solidify Israel's experiential knowledge of Yahweh as their sovereign, faithful, and covenant-keeping God, leading to worship and renewed allegiance.
"which caused them to be led into captivity among the heathen:"
This segment directly attributes Israel's exile and dispersion to God's deliberate agency. It refutes any notion that their suffering was random, a result of their enemies' superior strength, or an indication of God's weakness. Instead, God intentionally "caused" their dispersion among the "heathen" (gôwy, foreign nations) as a disciplinary measure for their persistent disobedience and idolatry. This highlights His justice, His absolute control over historical events, and His use of even national calamity to achieve His righteous purposes.
"but I have gathered them unto their own land,"
This clause marks a dramatic and redemptive shift from judgment to restoration, introduced by the strong adversative "but." Just as God orchestrated their captivity, He also personally and powerfully "gathered them" back. The emphasis on "their own land" (ʼădâmâh) signifies the fulfillment of the Abrahamic covenant promises, including the re-establishment of their national identity and inheritance. This demonstrates God's profound mercy, His unwavering faithfulness to His promises despite Israel's failures, and His power to reverse even the most dire consequences of sin.
"and have left none of them any more there."
This final clause emphasizes the completeness, thoroughness, and security of God's promised restoration. It signifies that the gathering is not partial, temporary, or leaving a remnant behind in exile, but total and comprehensive. No Israelite, no matter how widely dispersed, will be overlooked or left behind in foreign lands. This provides immense assurance of security and a comprehensive fulfillment of the promise of return, underscoring God's meticulous care for His people and the finality of their re-gathering.
Literary Devices
Ezekiel 39:28 employs several powerful literary devices to convey its profound theological message. The most prominent is Contrast, which is evident in the stark juxtaposition of "caused them to be led into captivity" and "I have gathered them unto their own land." This antithesis highlights God's dual role as both righteous judge and merciful redeemer, demonstrating His absolute control over both judgment and restoration in Israel's history. The phrase "Then shall they know that I am the LORD their God" functions as a Theological Motif or Leitmotif, recurring throughout Ezekiel (e.g., Ezekiel 6:7, Ezekiel 38:23). This repetition emphasizes the central, ultimate purpose of all God's actions – His self-revelation, leading to Israel's experiential knowledge of Him. Furthermore, the statement "and have left none of them any more there" utilizes Hyperbole or Emphatic Negation to convey the absolute completeness of the gathering, assuring the exiles that the restoration would be total and comprehensive, leaving no one behind. This reinforces the Divine Faithfulness and the comprehensive nature of God's redemptive plan.
Theological and Thematic Connections
Ezekiel 39:28 encapsulates a profound theological truth: God's sovereign control over history, encompassing both judgment and restoration, is ultimately for the purpose of His self-revelation. It demonstrates that even the darkest periods of suffering, like the Babylonian exile, are not outside of God's divine plan but are purposeful instruments in His hand to bring His people to a deeper, experiential knowledge of Himself. This verse assures Israel, and by extension, all believers, that God's covenant promises are immutable and His faithfulness endures despite human failure. His commitment to His people ensures that every promise, whether of discipline or deliverance, will be meticulously fulfilled, culminating in a complete and secure redemption.
Reflection and Application
Ezekiel 39:28 offers profound comfort and challenge for contemporary believers. It reminds us that our God is utterly sovereign, orchestrating all events—both the difficult and the delightful, the disciplinary and the redemptive—for His ultimate purposes and our good. Just as He used Israel's captivity to humble them and reveal His power in their restoration, so too does He work in our personal trials and the broader chaos of the world. We are called to trust in His unseen hand, knowing that even when circumstances seem to lead us into "captivity" or hardship, He is faithfully working to "gather" us into His perfect will and presence. This verse cultivates a deep sense of security and hope, knowing that God's promises of ultimate redemption and a complete gathering into His eternal kingdom are sure, leaving "none of us any more there" in the grip of sin, despair, or spiritual bondage. It calls us to respond with a deeper, experiential "knowing" of Him, leading to worship and unwavering trust.
Questions for Reflection
FAQ
What does "Then shall they know that I am the LORD their God" truly mean?
This recurring phrase throughout Ezekiel signifies a profound, experiential recognition of God's identity and character, not just an intellectual understanding. It means Israel, through the dramatic events of judgment and restoration, would come to deeply acknowledge Yahweh (the LORD) as their covenant-keeping, all-powerful, and faithful God. It implies a transformed relationship rooted in seeing His hand clearly in history, leading to worship and obedience. This "knowing" is the ultimate goal of God's dealings with His people, fostering a deep, personal connection, as seen in Jeremiah 24:7.
How does this verse relate to the concept of God's faithfulness?
Ezekiel 39:28 is a powerful testament to God's unwavering faithfulness. Despite Israel's repeated disobedience, which led to their captivity, God remains true to His covenant promises to ultimately restore them. He promised both scattering for disobedience (Deuteronomy 28:64) and gathering for repentance and His own glory (Deuteronomy 30:3). This verse shows Him meticulously fulfilling both aspects, demonstrating that His word is reliable and His commitment to His people is unbreakable, even when they fail.
Christ-Centered Fulfillment
Ezekiel 39:28 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse speaks of Israel's physical gathering from exile, it points to a deeper, spiritual reality of God's comprehensive salvation for all humanity. The "captivity among the heathen" foreshadows humanity's universal bondage to sin and spiritual death, a dispersion from God's presence that no human effort could reverse. Christ, the true Lamb of God who takes away the sin of the world, is the one whom God "caused" to be led into the ultimate "captivity" of death on the cross, bearing the judgment for our sins. Yet, through His glorious resurrection, God "gathered" us, His chosen people from every nation, into a new covenant relationship, bringing us into His spiritual "land" of grace and eternal life. The promise that God "left none of them any more there" finds its ultimate expression in Christ's complete and perfect redemption, where all who are given to Him will be raised up and none will be lost to eternal condemnation. He is the great Shepherd who gathers His scattered sheep, uniting them into one flock under one Shepherd. Through Him, we truly "know" God not just as the LORD their God, but as our Father, through the Spirit who cries 'Abba! Father!'. The final, complete gathering of all believers into the eternal kingdom, leaving no one behind, is secured by His finished work and promised return, culminating in the new heavens and new earth where God will dwell with His people forever.