Ezekiel 39



Of the two main divisions of this chapter, the first (vs. 1-20) depicts the

greatness of the overthrow of Gog; the second (vs. 21-29) records the

impression made by it upon both Israel and the heathen, and adds a closing

promise to the former.


In the first main division (vs. 1-20) Ezekiel repeats the substance of

what has already been advanced concerning the defeat of Gog (vs. 1-8),

after which he strives to represent its completeness (vs. 9-20), by setting



  • the immense quantity of spoil Israel should obtain from the fallen foe

(vs. 9-10).

  • the length of time it should take Israel to bury the dead and cleanse the

land from defilement (vs. 11-16, and

  • the horrible carnage which should ensue on Gog’s destruction,

symbolized by a vast sacrificial feast prepared by Jehovah for the beasts

and birds (vs. 17-20).


1 “Therefore, thou son of man, prophesy against Gog, and say, Thus

saith the Lord GOD; Behold, I am against thee, O Gog, the chief

prince of Meshech and Tubal:”


  • “ Behold, I am against thee O Gog, the chief prince of Meshech and Tubal” – v. 1
  • “I will turn thee back and leave but a sixth part of thee” – v. 2
  • “I will smite thy bow out of thy left hand....thine arrows ….out of thy right  hand” – v.3
  • “I will give thee to the ravenous birds….beasts of the field to be devoured” – v. 4
  • “I will send a fire among them that dwell carelessly in the isles” – v. 6
  • “I will make my holy name known in the midst of my people Israel” – v. 7
  • “I will give unto Gog a place there of graves in Israel  - v. 11
  • “the day that I shall be glorified”  - v. 13
  • “I do sacrifice for you,…a great sacrifice upon the mountains of Israel  - v. 17
  • “I will set my glory among the heathen, and all the heathen shall see my judgment

        that I have executed” – v. 21

  • “the house of Israel shall know that I am the Lord their God from that day forward” – v. 22
  • “Now will I bring again the captivity of Jacob and have mercy upon the whole

        house of Israel” – v. 25

  • “I have gathered them unto their own land, and have left none of them” – v. 28
  • “I have poured out my spirit upon the house of Israel” – v. 29


The chief prime of Meshech and Tubal; or, prince of Rosh, Meshech, and Tubal

(see on ch.38:2).


2 “And I will turn thee back, and leave but the sixth part of thee, and

will cause thee to come up from the north parts, and will bring thee

upon the mountains of Israel:” I will... leave but the sixth part of thee. The word

שְׁשֵּׁאתִיך is derived either from the numeral six, שֵׁשׁ, or from the root שָׁשָׁא, the

Import of which is uncertain, although a cognate root in Ethiopic suggests the idea

of “going on” or “proceeding” — a meaning also found in the

Hebrew. The former derivation has been followed by the Authorized

Version, which renders in the margin, “I will strike thee with six plagues,”

or “draw thee back with a hook of six teeth,” and by Hengstenberg, With

whom Plumptre agrees, “1 will six thee,” i.e. “afflict thee with six plagues,”

viz. those mentioned in ch. 38:22. The latter derivation, presumably the more

correct, is adopted by the Septuagint (καθοδογήσω – kathodogaeso), the

Vulgate (educam), the Revised Version (“I will lead thee on”), and by

modern expositors generally. Hitzig and Smend approve of Ewald’s

translation, “I entice thee astray, and lead thee with leading, strings.”

5/6ths of Gog will be killed – that is 83% of the army that attacks Israel


3 “And I will smite thy bow out of thy left hand, and will cause thine

arrows to fall out of thy right hand.”  Bows and arrows were characteristic

weapons of the Scythians, whom Herodotus (4:46) styles ἱπποτοξόται

(compare Jeremiah 5:16; 6:23; and see note on ch. 38:15).


4 “Thou shalt fall upon the mountains of Israel, thou, and all thy

bands, and the people that is with thee: I will give thee unto the

ravenous birds of every sort, and to the beasts of the field to be

devoured.  5 Thou shalt fall upon the open field: for I have spoken it,

saith the Lord GOD.  6 And I will send a fire on Magog, and among them

that dwell carelessly in the isles: and they shall know that I am the LORD.

7 So will I make my holy name known in the midst of my people

Israel; and I will not let them pollute my holy name any more: and

the heathen shall know that I am the LORD, the Holy One in

Israel.” I will give thee unto ravenous birds of every sort; or,

wing. The language depicts an army on the march, followed by jackals,

vultures, and other birds of prey, ready to feast upon the corpses of

slaughtered men (compare ch.33:27; I Samuel 17:46; and

Homer’s ‘Iliad,’ 1:4, 5). In addition to destroying Gog, causing him to fall

upon the mountains of Israel and upon the open field; literally, upon

the face of the field, Jehovah engages to carry the fire of war and generally

of devastation (ch.33:22; Amos 2:2, 5; Revelation 20:29) into Gog’s own land,

Magog (see on ch.38:2), and among them that dwell carelessly (better, securely)

in the isles; or, coast-lands (ch. 27:7); i.e. not merely the merchants of Tarshish or

the “isles” of the trading nations mentioned in ch.38:13 but all the distant

peoples of the coast-lands from whom Gog’s armies were drawn

(Ibid. vs.5-6), and in whom were many of Gog’s sympathizers.


v. 4 – Jackals, vultures, and other birds of prey called to be ready to feast upon

            the corpses of slaughtered men.


Connect with v. 17 – where God said He was preparing a “great sacrifice”


Consider the teaching of Revelation 19:17-21


“And I saw an angel standing in the sun; and he cried with a loud

voice, saying to all the fowls that fly in the midst of heaven, Come

and gather yourselves together unto the supper of the great God;

That ye may eat the flesh of kings, and the flesh of captains, and the

flesh of mighty men, and the flesh of horses, and of them that sit on

them, and the flesh of all men, both free and bond, both small and

great. And I saw the beast, and the kings of the earth, and their armies,

gathered together to make war against him that sat on the horse,

and against his army.  And the beast was taken, and with him the false

prophet that wrought miracles before him, with which he deceived them

that had received the mark of the beast, and them that worshipped his

image.  These both were cast alive into a lake of fire burning with

brimstone.  And the remnant were slain with the sword of Him that sat

upon the horse, which sword proceeded out of His mouth: and all the

fowls were filled with their flesh.


Jesus said “For wheresoever the carcass is, there will the eagles be

gathered together”Matthew 24:28



8 “Behold, it is come, and it is done, saith the Lord GOD; this is the

day whereof I have spoken.”  Behold! it is come.  The words which a

man might speak on beholding his purpose accomplished are, with Ezekiel’s

bold anthropomorphism, from the mouth of Jehovah.


God’s Purpose Accomplished (v. 8)


The prophet does not dream dreams of idle fancy, build castles in the air,

or terrify men with nightmares of unreal judgments. THE WORD OF

GOD COMES TRUE!   The predicted day arrives, the promised action is

performed“It is come, and it is done.”


  • IN CREATION. God spake, and it was done. He said, “Let there be

light; and light was”  (Genesis 1:3).  The creative word was with power.

Men plan great things, but they are quite incompetent to carry the best of

them out. The greater the artist is the more he must feel that his execution

falls lamentably short of his design. It is not so with God. When He carries

out His idea in His work it can be said of each stage of creation, “And God

saw that it was good.” He is mighty to perform all His will.  (Ibid. vs. 4, 10,

12, 18, 21, 25, “behold, it was very good.” – v. 31)


  • IN REDEMPTION. This new creation was a harder work than the first

creation. No human agent could accomplish it, and GOD’S OWN ARM

BROUGHT SALVATION!  But though it involved the sacrifice of His Son,

He carried out His great design of redeeming the lost world. The dying Jesus

exclaimed, “It is finished!” The application of this redemption is not yet

complete. The promise concerning this is, “He shall see of the travail of His

soul, and shall be satisfied” (Isaiah 53:11). But Peter looked

forward to the grand restitution of all things, when all shall be brought in

subjection to Christ (Acts 3:21). We know that He who has begun a

good work in us is able to finish it (Philippians 1:6).


  • IN JUDGMENT. If God accomplishes His designs in creation and

redemption, it cannot be supposed that He will fail to carry them out in

regard to judgment. Delay is no proof of failure, for the long-promised

Messiah was slow to appear, yet in due time Christ was born. The mercy of

God is no sign of the failure of judgment, for God was as merciful when

He threatened wrath as He will be when the time comes for executing the

threat. The day of judgment, that dreadful “day of the Lord,” as the

prophets called it, came to the nations and to Israel with fearful calamities.

Assuredly it will come, and its work will be done also among all sinners.


  • IN PROVIDENCE. God made great promises to Abraham, and the

patriarch did not live to reap their accomplishment. Yet God was true to

His word. All the might of Egypt could not frustrate God’s gracious

designs. He has great purposes for His people now. Satan may oppose the

execution of them; sin, unbelief, and worldliness may rise up against them.

Yet God will not desert His own inheritance. Indeed, He does now

accomplish His gracious providential designs in spite of all opposition.


  • IN OBEDIENCE. There is one region in which the purpose of God is

more slow to realize itself. That is the region of human will. There man is

free to resist its demands for obedience. God’s kingdom has not yet fully

come, his will is not yet done on earth as it is in heaven. But we pray for

this glorious consummation. It is our duty to labor to help it on. If God’s

design is accomplished in every other respect, it is monstrous for man’s

stubborn will to hold out against it. The spirit of the life of Christ — “Lo, I

come to do thy will, O God”  (Psalm 40:8) is the spirit which should animate

His people.


9 “And they that dwell in the cities of Israel shall go forth, and shall

set on fire and burn the weapons, both the shields and the bucklers,

the bows and the arrows, and the handstaves, and the spears, and

they shall burn them with fire seven years:  10 So that they shall take

no wood out of the field, neither cut down any out of the forests; for

they shall burn the weapons with fire: and they shall spoil those that

spoiled them, and rob those that robbed them, saith the Lord GOD.”

Here is set forth as the first proof of the greatness of Gog’s overthrow by

the immense booty in the shape of weapons of war which should be

obtained by the inhabitants of the cities of Israel. So huge should be the

quantity of weapons left behind by the slain, that the Israelites should burn

them with fire seven years.  For Israel these warlike instruments should then

so completely lose their power to terrify that they might be looked upon

simply as so much firewood; as designed to annihilate the enemy and remove

every trace of him.  The emphasis lies upon the length of time the burning

should continue; and that this was intended, by conveying an idea of the

vastness of the spoil, to represent the thoroughness of Gog’s destruction

and of Israel’s deliverance. That the whole delineation is symbolical

appears from the number of years the weapons are said to serve for fuel,

viz. seven, and from the character of the weapons themselves, which, if not

entirely wooden, were at least all combustible. Of the “armor” generally

(qv,n,, “something joined,” from a root signifying “to join”) the pieces

mentionedthe shields and the bucklers (see ch.38:4), the

bows and arrows (see v. 3), the hand-staves, or, javelins (margin),

and the spears — were mostly composed of timber. When all should have

been given to the flames, it would then appear that on their late owners

the lex talionis (law of retaliation)  had worked out its literal avengement,

that they who had  intended to despoil Israel were themselves spoiled;

and they who hoped  to plunder Israel were themselves plundered (compare

Isaiah 17:14).


Vs. 11-16 contain a second proof of the completeness of Gog’s destruction,

viz. the length of time occupied in burying the slain and cleansing the land.


11 “And it shall come to pass in that day, that I will give unto Gog a

place there of graves in Israel, the valley of the passengers on the

east of the sea: and it shall stop the noses of the passengers: and

there shall they bury Gog and all his multitude: and they shall call

it The valley of Hamongog.”  Gog, who should invade Israel in the hope

of acquiring the entire mastery of her land, would obtain at Jehovah’s hands

only a place there of graves.  Concerning both the designation and

the site of this divinely provided sepulcher controversy has arisen.


  • As to its site. The suggestion that by the burial-place of Gog was meant the

valley of Megiddo, where Josiah fell in battle against Pharaoh-Necho

(II Kings 23:29), derives support from these considerations, that the very

name of Megiddo points to battles, that in its vicinity are found such passes

as are here described, and that its modern designation Lejun (Leqio), in all

probability contains a reminiscence of the present passage. It is, however,

open to the obvious objections that the place of Gog’s burial was not

contiguous to the field of his overthrow, and that the clause locating it “on

the east of the sea,” by which on this hypothesis must be understood the

Mediterranean, is rather descriptive of the entire land than of any particular

spot therein. Some think the valley in the neighborhood of the Dead Sea

but interpreters are not unanimous as to the spot intended. Ewald thinks

of “the horrible, unwholesome valley over against the sea, i.e. (compare

ch. 47:8) the Dead Sea, that valley which covers the ancient overbearing

ones (die Zerreisenden), THE SODOMITES, who resemble these.”

(Whether this is so or not, it certainly is consistent with the way God

works when He “taketh the wise in their own craftiness.”  -

I Corinthians 3:19 – Overbearing today is the promotion of the

gay agenda by Hollywood, the National Media, and its other

            proponents.  For the end to which it is heading see arkdiscovery.com

            and on it the section dealing with Sodom and Gommorah – cities that

            to this day are suffering the “vengeance of eternal fire!” – Jude 1:7 –

            CY – 2014). 


  • As to its designation. That in the word “passengers” lies a paronomasia

(play on words) is apparent; but whether threefold or only twofold is

uncertain.  In the present verse μyrib][Oh; may signify either:


Ø      such travelers as were wont to pass through the valley, which is

the obvious and natural interpretation; or


Ø      the warriors of Gog, who intended to pass through the

land, but whose invasion had only proved a passing storm; or


Ø      the commissioners who should be appointed to pass through the

land in search of bones (ver. 15).


The notion of Ewald, who derives עֹבִרִים from עֶבְרָה, and translates “haughty,”

overbearing,” meaning the Gogites, is countenanced by no ether expositor. If the

first sense be taken, then the verse will read, “The valley of the passers through,

and it (the valley, in consequence of having become the grave of Gog) stops

(the way of) the passers through;” i.e. it becomes thereafter impassable for

travelers; or, it stops the noses, or breath, of such travelers by reason of its

horrible stench. If the second meaning be selected, the valley must be understood

to have afterwards received its name from the fact that Gog’s warriors lay

entombed beneath its sod, and “the stopping of the passengers” to signify that

whereas Gog purposed to overrun the land, his destructive career was there

ignominiously arrested. If the third rendering be preferred, then the valley

will be held to have derived its designation, after the event, from the passing

through it or through the land of the searchers, in which case the stopping of

the passengers can only have alluded to the fact that, as the “buriers”

proceeded with the work of interment, they were compelled to turn away

their faces and stop their noses because of the noisome effluvium which

arose from the corpses. The first interpretation is the best, though the first

and second might be combined by making the first “passengers” stand for

the travelers and the second for the invaders, whose career should there be

stopped; and to this view a certain countenance is lent by the statements

which follow, that there should Gog and all his multitude — literally, all

his noisy tumult — be buried, and that the valley ever afterwards should

bear the name of Hamon-gog, or, Gogs multitude.


12 “And seven months shall the house of Israel be burying of them,

that they may cleanse the land.  13 Yea, all the people of the land shall

bury them; and it shall be to them a renown the day that I shall be glorified,

saith the Lord GOD.” The time that should be occupied in Gog’s funeral should

be seven months — so great should be the number of the dead — the

sacred number seven recalling the seven years consumed in the burning of

the weapons (v. 9), and reminding one of the “seven times heated”

furnace into which the Hebrew children were cast, and of the “seven times”

of Nebuchadnezzar’s humiliation (Daniel 3:19; 4:23). The parties who

should conduct his obsequies should be the house of Israel, even all the

people of the land, indicating the common joy occasioned by the barbaric

chieftain’s overthrow. The motive which should impel them in their work

would be a desire to cleanse the land from the defilement it had

contracted from the corpses of the slain (compare Numbers 19:11,22;

31:19; 35:33); and the end should be that the work should be to them,

 a renown, not because they should have helped to bury Gog, or through

burying Gog should have proved themselves his conquerors, and in virtue

of Jehovah’s protection the possessors of his grave, but because in the day

when Jehovah glorified Himself through Gog’s destruction, He (Jehovah)

should also be glorified by their (Israel’s) zeal  to show themselves a holy

people by sweeping all uncleanness away.


14 “And they shall sever out men of continual employment, passing

through the land to bury with the passengers those that remain

upon the face of the earth, to cleanse it: after the end of seven

months shall they search.”  When the work of burying Gog should have

gone on for seven months, at the end of that time the Israelites should

sever out (compare Deuteronomy 10:8) men of continual employment;

literally, men of continuance; i.e. persons hired for a continuous work or

devoted to a constant occupation, whose business it should be passing

 through the land to bury with the passengers those that remain — or,

as the Revised Version reads, to bury them that pass through, that remain —

upon the face of the land. Here, again, the old play upon the word

passengers recurs, and with it two or three difficulties.


  • It is not clear whether the commissioners consisted of two classes of

officers, “passers through,” or “searchers,” who scoured the land in search

of unburied skeletons or bones, which, however, they did not bury; and

buriers proper, who, accompanying these searchers, conducted the

interment of such skeletons or bones as were found; or whether the

commissioners were only one body, who both searched and buried.


  • It is doubtful whether the אֶת in אֶת־הָעֹבְרִים, should be taken as the

sign of the accusative, and the clause translated as in the Revised Version,

in which case the “passengers” that should be buried could only be the

invaders as above (see v. 11); or as a preposition, in which case the

rendering of the Authorized Version must stand, and the “passengers” be

regarded as the “searchers.”


  • It is open to debate whether v. 14 should not close with the initial words

of v. 15, “And the passengers shall search and pass through in the land;”

or at least whether the first clause in v. 15 should not form an independent

sentence, thus: “And they that pass through in the land shall pass through,”

as in the Revised Version, in which case the sighting of unburied bones

(v. 15) would not necessarily be the work of “searchers,” but of any one,

the verb וְרָאָה being impersonal. It is impossible to decide dogmatically

in a question of so much difficulty; but the Revised Version appears to

present the most exact rendering of the Hebrew, and upon the whole the

most intelligible account of what was intended to take place, viz. the

appointment of a special body of commissioners, who should be designated

both “passengers,” in ironical allusion to Gog who had meant to pass through

the land, and “buffers,” from the nature of the task delegated to them, viz.

the interment of the “passengers,” i.e. the Gogites, and who should begin

their work after the main body of the slain had been removed, i.e. at the

end of the seven months of burying.


15  And the passengers that pass through the land, when any seeth a

man’s bone, then shall he set up a sign by it, till the buriers have

buried it in the valley of Hamongog.”  This describes the method of procedure

these “searchers” and “buriers,” should follow. If these were distinct from

each other, the “searchers” — if they were the same, any others — on

discovering a man’s bone should set up a sign by it; literally, build near it a pillar;

erect a heap of stone (compare II Kings 23:17; Jeremiah 31:21) to call the

attention of the butlers, who, on coming to the spot, should inter it in the

valley of Hamon-gog.


16 “And also the name of the city shall be Hamonah. Thus shall they

cleanse the land.”  As another mark to distinguish Gog’s tomb, a city should

arise in its vicinity, bearing the name Hamonah, or “Multitude” (compare

Isaiah 19:18, “the city of destruction”), though Schmieder thinks it

must have been “a city of graves,” since a city of houses could not exist in

such a valley of the dead, and indeed the Septuagint gives as the city’s name

Πολυάνδριον – Poluandrion -   by which later Greek writers were accustomed

to call the common ground in a cemetery as distinguished from its paternal

sepulchers. If quite improbable that Bethshan or Scythopolis near Megiddo

was Ezekiel’s Hamonah, it is possible the actual city may have been named

after the ideal. When the work of the buriers should be finished, the land

would be completely cleansed.


 Vs. 17-20 exhibit in a third way the severity of Gog’s overthrow by

setting forth the bloody carnage which should attend it.


17 “And, thou son of man, thus saith the Lord GOD; Speak unto every

feathered fowl, and to every beast of the field, Assemble yourselves, and come;

gather yourselves on every side to my sacrifice that I do sacrifice for you, even

a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink

blood.”  Expanding the thought of v. 4, and borrowing the imagery of the older

prophets, Isaiah (Isaiah 34:6; 56:9) and Jeremiah (Jeremiah 46:10; 50:29; 51:40),

Ezekiel represents Gog’s destruction as a great sacrifice — literally, slaying; hence

a sacrificial feast or simply banquet (as in Genesis 31:54) — upon the mountains

of Israel, prepared by Jehovah for the fowls of the air and the beasts of the field,

which He, therefore, invites to come from all quarters to eat flesh and drink blood.


18 “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.  19 And ye shall eat fat till ye be full, and

drink blood till ye be drunken, of my sacrifice which I have sacrificed for

you.  20 Thus ye shall be filled at my table with horses and chariots, with

mighty men, and with all men of war, saith the Lord GOD.”  V. 18 specifies

the victims whose flesh and blood should form their banquet, viz. the mighty,

as in ch.32:12, 27, and the princes of the earth, meaning the nobles and other

dignitaries in Gog’s army, who, in accordance with the symbol of a feast, are

spoken of as “rams,” “lambs,” “goats,” “bullocks,” and “fatlings of Bashan

 (compare Psalm 22:12).  Revelation 19:17-18). In Zephaniah 1:7 the heathen

are the guests, and his people the victims, at Jehovah’s banquet.



Degradation and Reversal (vs. 17-20)


The scene before us is painful; it hardly befits description; we cannot dwell

upon it without turning from it with repulsion. But we may so far realize it

in our thought as to learn two lessons respecting the issue of evil, the sad

and painful consequences of sin. These are:


  • DEGRADATION. The unclean birds of the air and the foul beasts of the

field eating the flesh and drinking the blood “of the princes of the earth”!

To what a miserable and shameful death has human greatness, human

dignity, fallen! For those who had sat on the loftiest seats of honor, and

moved in the highest spheres of action, to lie unburied on the enemy’s soil,

and to furnish a meal for carrion birds and for “four-footed beasts”! Could

dishonor or degradation go further than this? And is not degradation the

constant end of persistent wrong, of willful and wanton disobedience to the

Word of God? And shall we not acknowledge, when we think of it, that

some of those things which seem to most men allowable, and some which

seem even honorable and desirable, are, in the sight of God, deplorable and

condemnable, because they are really A DEGRADATOPM AND A

DESCENT!   This is so when:


Ø      The powers of the human soul are exhausted upon very small things;

when men seek their chief satisfaction, not in their relationship to God,

in their service of Christ, but in the petty honors and conventional

proprieties, and sensuous gratifications of this passing world.  (“Love

not the world, neither the things that are in the world……..For all

that is in the world, the lust of the flesh, and the lust of the eyes, and

the pride of life, is not of the Father, but is of the world.  And the

world passeth away, and the lust thereof:” – I John 2:15-17).  To allow

the things of utter unimportance to absorb the manifold and noble

powers of heart and mind, leaving no room for the heavenly and the

Divine, is surely A PITIFUL DEGRADATION!  . Men do not know,

they cannot see, how they are lowering their life, how they are

dishonoring themselves. Similarly and more obviously when:


Ø      The lower passions tyrannize over the soul; when covetousness, or the

craving for alcoholic (today recreational drugs – CY – 2014) or for

social excitement, or the demon of lust, or jealousy, or overweening

and maddening ambition, possesses the soul and leads it astray;

any one of these passions wilt lead a man down into VERY

DARK DEPTHS,  he has become the prey of the spoiler.


Ø      Human life is reduced to a pursuit of mere amusement or passing

gratification (A Nintendo game – CY – 2014  - to quote a

modern hip-hopper – “Yesterday is gone forever, tomorrow will never

be here so live for today. Life comes and goes so fast that you sometime

wonder how long they are going to last. Sometimes you hardly notice you

are alive. Everyday is a beautiful day, so, slow down a bit and make plan

for the rest of your life. Don't waste your time doing things you would'nt

like to do. There will be no next time. ______ has said it all. Life is not

like a nintendo game. Waste your time and you'll see how you can loose

your precious life - so did to me, but I have learnt my own lesson.

I only hope it will be of any use again)  (Sounds to me like David’s

last words – II Samuel 23:1-5 – CY – 2014)


o       The forces of a country are employed, not in the enrichment and the

elevation of the people, but in fighting the armies and despoiling the

strength and wealth of neighboring powers.


  • REVERSAL. Ordinarily and naturally birds and beasts provide the

sacrifice for men. Here, however, the case is reversed, and men provide a

sacrifice for them. Properly, men sit down to the table on which bird and

beast are set forth for food; here, however, men are placed upon the table,

and bird and beast are the partakers. What a strange and pitiful reversal!

But under the dominion of sin, what do we look for but anomalies and



Ø      Instead of man moving constantly upward, we find him moving

steadily downward.

Ø      Instead of habit being the faithful and valuable servant of man, it

becomes its tyrannous and unrelenting master.

Ø      Instead of asking how we can serve men at every turn and in every

possible way, we ask how we can use them, how we can make them

serve us.

Ø      Instead of our seeking God with the eagerness that will not be denied,

we hold aloof or wander away, and He is seeking us with a patience

that does not fail and that follows us through many rebellious years.

Ø      Instead of the felt nearness of God being a heritage and a joy, it

becomes an inconvenience and an intrusion.

Ø      Instead of death being regarded as the beginning of the larger and better

life, it is treated as the melancholy end of the life on earth. But Christ

comes to revolutionize and reverse the anomalies and the reverses of sin;

and thus to bring again the primeval blessedness. Happy they who

learn of Him and follow Him, for they will be restored to the truth

and the life which they have lost!


Vs, 21-29 record the impression Gog’s overthrow should make upon

both Israel and the heathen.


21  And I will set my glory among the heathen, and all the heathen

shall see my judgment that I have executed, and my hand that I

have laid upon them.  22 So the house of Israel shall know that I am

the LORD their God from that day and forward.”  What should convince

them of this would be their triumph and deliverance through Gog’s annihilation.



God’s Glory among the Heathen (v. 21)



It may be a light thing to us that His Name is unknown or dishonored

among the heathen; but it is no light matter m the sight of God. He does

not confine His gaze to the little spot of light where He is recognized and

loved. He is the Creator of the universe, and He is concerned with what

happens everywhere throughout His dominion. Consider why He desires

His glory to be spread among the heathen.


Ø      For its own sake. God cares for His glory and desires to be glorified.

Such a conception applied to a man would suggest selfishness. This

is not the case with God, because His glory resides in His goodness.

The spread of His glory is the vindication of righteousness. The eternal

claims of holiness demand assertion. To suppress them is to give the

victory to sin; to spread the glory of God is to assert them.


Ø      For the sake of the heathen. Ignorance of God’s glory is their loss. To

know God is life eternal. It is for the supreme good of men that they

should understand their heavenly Father. “Acquaint now thyself with

Him, and be at peace” (Job 22:21).





Ø      In judgments. This seems to be the method suggested in the chapter

now under consideration. The restoration of Israel and the accompanying

overthrow of her enemies will strike dismay into the host of the enemy,

and so impress them with the might and majesty of the true God. This is

a fearful process in the eyes of the heathen, and yet it is educational, and

may help to lead them out of superstition and foolish opposition to wiser

ways.  God arrests the careless now by His judgments.


Ø      In the gospel. When the gospel is preached to the heathen God’s glory is

revealed among them — surely the happier method of making it known.

This was already foreshadowed in Old Testament times (Isaiah 52:15).

It was in part accomplished by the labors of Paul. Now, we must ever

bear in mind that this is God’s work. Though human agents preach the

gospel, God Himself shows forth His glory in His truth. He too awakens

the souls of the hearers by His Spirit. All perception of the glory of God




GLORY AMONG THE HEATHEN. We sometimes hear missionary

enterprises described as quixotic schemes of amiable fanatic, and so-called

practical people tell us that we had much better spend our money and our

energies in endeavoring to better the condition of the poor of our own

cities. “These ought ye to have done, and not to leave the other undone”

(Matthew 23:23). It is Christ’s command that His gospel should be

preached to all people, and whether our wisdom commend the command

or not, if we are true Christians it is our plain duty to render unquestioning

obedience (Matthew 28:19). But the heathen need the knowledge of

the truth of Christ. Experience proves that the most ignorant and the most

cultivated can both receive it and profit by it. (“…it shall be for those: 

the wayfaring men, though fools, shall not err therein.”  - Isaiah 35:8).

There is no more practical work than that of wise labor in the missionary field.

It is the bounden duty of all Christians to support it. The Church that has no

missionary spirit is not Christian, for it has not the Spirit of Christ.


23 “And the heathen shall know that the house of Israel went into

captivity for their iniquity: because they trespassed against me,

therefore hid I my face from them, and gave them into the hand of

their enemies: so fell they all by the sword.  24 According to their

uncleanness and according to their transgressions have I done unto them,

and hid my face from them.”  And the heathen shall know. The special lesson

for them should be not so much teaching concerning God’s supremacy over

them, or concerning their relation to Israel, as concerning the principles of

God’s dealings with Israel. They should learn that if Israel had for a season

been abandoned to the sword and driven into exile, it was not because of

Jehovah’s inability to protect them, but because of their wickedness which

had caused Him to hide His face from them — an expression which in

Ezekiel occurs only here and in v. 29, though it is found in the

Pentateuch (Deuteronomy 31:17-18) and in the older prophets

(Isaiah 8:17; 54:8; 57:17; 64:7; Jeremiah 33:5).


This section (vs. 25-29) is in substance a recapitulation of God’s gracious promise

to bring again the captivity of Israel, of which the prophet had just been

reminded in v. 23, and to which accordingly he now in thought goes back. It traces

the whole course of the Divine dealings with the nation from the point of the exile




Sin and Its Consequences (vs. 23-24)


  • THE DREADFUL EVIL OF SIN. Pain is a mystery, but sin is a darker

mystery. We instinctively shrink from death as the last dread enemy, but

death is not so great a foe as sin. We must go to the Bible for a revelation

of sin in its extent and its depth. The Greeks were acute thinkers on most

subjects connected with human experience, but they were singularly obtuse

to moral distinctions. (Same for at least half of contemporary America

CY – 2014)  In the Bible we see a true mirror held up to the

world’s sin. There we discover that events, which the secular historians

would ascribe to political causes, have moral causes behind them. Thus the

Captivity would seem to the eye of ordinary observers to be a natural result

of the fanatical patriotism of a little mountain kingdom — the Montenegro

of antiquity — when opposed to the irresistible march of a great

conquering empire. But more lay behind. The corruption of the Jews made

them an easy prey to their enemy, and their sin deprived them of the

providential protection of God. This sin is seen in four aspects.


Ø      In relation to righteousness. It is iniquity. It is falling short of what is

right, an unjust treatment of life, a living lie. The sinner is unequal.

He does not truly balance his life. His whole being is corrupted and



Ø      In relation to God. It is a trespass against Him. The prodigal confesses

that he has sinned against Heaven, as well as in his father’s sight (Luke

15:21). David even describes the murder of Uriah as a sin against God

only, so utterly does the transgression of God’s Law swallow up all other

considerations (Psalm 51:4). Whenever we sin we directly rebel against

our Father. Sin always has this ugly personal feature.


Ø      In relation to purity. Uncleanness.


Ø      In relation to law. Transgression.




Ø      The loss of the vision of God. “Therefore hid I my face from them.” This

is the first consequence of sin. It is reaped immediately the soul falls away

from God. Without holiness it is impossible to see Him (Matthew 5:8;

Hebrews 12:14).  To some it may seem a light penalty. Like Adam and Eve,

they may even try to hide themselves from God. But the attempt is vain,

because, though we may easily lose sight of God, He never ceases to behold

us. Moreover, though we may not be aware of our loss, it is not the less great.

But to the sensitive soul this spiritual consequence of sin is most bitter to

endure.  Such a one will beseech God not to hide His countenance, and will

cry, “Take not thy Holy Spirit from me” (Psalm 51:11). All joy and hope

vanish from the Christian life when the sweet vision of God is darkened by



Ø      Fearful external ruin.And gave them into the hand of their enemies: so

fell they all by the sword.” If men do not care for the present spiritual

consequences of sin, other more easily recognized consequences will

follow. The most blunt and hardened soul can be made to quake under

the wrath of God.


In conclusion, observe that all this was to be known to the heathen,


  • that they might not boast themselves as though the result were directly

due to their prowess;

  • that they might not despise God as though His designs were frustrated;
  • that they might take warning. God warns us by the history of the past

punishment of sin. But He also points out a way of escape in Jesus Christ,

who came to save His people from their sins.



The Divine Reason for Israel’s Captivity (vs. 23-24)


Israel is in prophecy the representative of mankind, of the “new humanity”

that God has redeemed to Himself and appointed to everlasting life. In

every dispensation, in all God’s dealings with men, there has been THE

MANIFESTATION OF WISDOM.   Nothing that God has done has been done

without a purpose or an intention. Faith convinces us of this. And Scripture

sometimes, as in this passage, gives us an insight into the Divine counsels,

and points out to us the particular reasons by which the action of Eternal

Wisdom has been actuated in the treatment which we have received,

especially in so far as we have sinned against God and done wickedly.


  • THE FACT OF ISRAEL’S SIN. Various terms are employed to set this

forth: “iniquity,” “trespass,” “uncleanness,” “transgression.” By these

various terms the Lord, speaking by His prophet, denotes our attitude in

respect to God, in respect to moral law, in respect to the ideal of perfect

human conduct. Nationally and individually, Israel transgressed and sinned.



this by a remarkable idiom: “I hid my face from them.” The metaphor is

simple. As favor is denoted by an open, radiant, smiling countenance, so

the veiling or averting of the face which is clouded with a frown denotes

censure and dissatisfaction. Making proper allowance for the imperfections

of human speech, and the impossibility of using adequate language when

referring to the Supreme, we may assuredly say that there is nothing in this

representation derogatory to God. It is no infirmity, but a perfection of our

Divine Ruler, that He is not indifferent to the moral conduct of His subjects.

He is angry with the wicked every day  (Psalm 7:11).  He cannot look

upon sin.  (Habakkuk 1:13)



RETRIBUTION. “I gave them into the hands of their adversaries;”

“According to their transgressions did I unto them.” There were many

forms of chastisement from which Israel suffered. This was perhaps the

sorest. David entreated the Lord that, whatever might happen to him, he

might not be delivered into the hands of his enemies. It was an enfeebling

and an humiliating form of chastisement which God’s people were called

upon to endure The attacks of the foe may not have been in themselves

justifiable, but the Ruler of nations (as is shown nowhere more effectively

than in this book) employs instruments to fulfill His purposes that are

animated by no desire for justice and for the kingdom of God. The

surrounding nations were employed as the scourge by which the culprits

were chastised.



remarkable that the chosen people of Jehovah, whose nationality was

cradled (so to speak) in the bondage of Egypt, were called upon, centuries

afterwards, to endure the bitter humiliation of exile and captivity in the

East. They “went into captivity for their iniquity.” Punishment is thus

declared to be a characteristic of Divine government when dealing with the

sinful and rebellious. There were certain ends answered by the special form

which Israel’s punishment and humiliation assumed; it is well known that,

when the people returned, they returned free from the taint of idolatry and

from all temptation to return to the heathen practices into which they had

been misled. Still, it was punishment which they endured — punishment for

past offences, as well as correction with a view to future obedience and

subjection. They learned by bitter experience that “the way of transgressors

is hard.”  (Proverbs 13:15)


25 “Therefore thus saith the Lord GOD; Now will I bring again the

captivity of Jacob, and have mercy upon the whole house of Israel,

and will be jealous for my holy name;”  I will bring again the captivity of Jacob.

(For the use of “Jacob” as a designation of the people, see ch.28:25; 37:25.) The

promise goes back to Deuteronomy 30:3; Jeremiah 29:14; 30:3; 31:23; 32:44;

and other passages. That its fulfillment began with the return

from Babylon is not inconsistent with the view that its fulfillment will

terminate with the final ingathering of Israel out of the nations by her

conversion to Christianity, and her consequent admission to the Church.

That its first cause will be “mercy” to the whole house of Israel will not

prevent that cause from being at the same time a jealous regard for the

Divine holiness (ch.36:21-22).


26  After that they have born their shame, and all their trespasses

whereby they have trespassed against me, when they dwelt safely

in their land, and none made them afraid.  27 When I have brought

them again from the people, and gathered them out of their enemies’

lands, and am sanctified in them in the sight of many nations;

28 Then shall they know that I am the LORD their God, which caused

them to be led into captivity among the heathen: but I have

gathered them unto their own land, and have left none of them any

more there.” After they have borne their shame (ch.16:52, 54; 32:24, 30;

34:29; 36:6). The captivity of Israel would not be brought back until her people

had been thoroughly chastised for their iniquities, and that chastisement had

wrought in them a spirit of penitence and a disposition towards obedience.

Then should Jehovah interpose for their deliverance by gathering them out of

their enemies’ lands and leading them back to their own land; and these two

experiences, the Captivity and the Restoration, the driving out and the bringing in,

should complete their conversion to Jehovah, and secure their perpetual enjoyment

of Jehovah’s favor.


29 “Neither will I hide my face any more from them: for I have poured

out my spirit upon the house of Israel, saith the Lord GOD.”  I have poured out

my Spirit upon the house of Israel.  Already Jehovah had promised to put His Spirit

in His people (ch.36:27; 37:14); now the fact that He has implemented that promise

by a copious effusion of the same   He cites as a proof that Israel shall no more forfeit

His favor because no more shall she  forsake His ways (Isaiah 59:21). The same

promise had been previously given by Joel (Joel 2:28), and was afterwards renewed

by Zechariah (Zechariah 12:10). The citation  of Joel’s words by Peter on the

Day of Pentecost (Acts 2:17) shows that he regarded the remarkable effusion of

THE HOLY GHOST on that memorable occasion as a fulfillment  of the premise

here recorded by Ezekiel. Yet the promise was not then exhausted.  Rather it has

often since been implemented, and will doubtless receive its consummation in

the New Jerusalem. No historical Church, Jewish or Gentile, has  ever yet realized

the picture here sketched by Ezekiel. We ask, as before — Will it ever  be realized

on earth? or must we look for it only in the heavenly city whose Builder and

Maker is God?”


The restored vision of God is the great; we may say the supreme and final, result

of the Restoration of Israel. While the people are eagerly craving a return to their

farms and villages, with temporal prosperity, the prophet teaches them that, though

these advantages are to be received in the good time coming, a better

blessing wilt be the restored vision of God enjoyed by means of the pouring

out of his Spirit upon the house of Israel. This is the best, the highest, the

most spiritual, result of CHRIST’S REDEMPTION OF THE WORLD!



God’s Revelation of Himself a Fount of Blessing (vs. 21-29)


Ignorance of God and strength of animal appetite are THE TWO PRIMAL

FOUNTS OF UNGODLINESS!   Animal appetite is, in order of time, the

first source of vice; but as the understanding opens to receive knowledge, this

source of evil may be checked. To this end God deigns to make Himself known.

A clear vision of God is a strong antidote to EVIL PROPENSITY!   Faith in

God is the great regenerative principle. Therefore, through the procession of the

ages, God has been revealing His qualities and excellences to our race. From this

passage we learn:



HUMAN AFFAIRS. Such men in Chaldea as had faith in their idols would

attribute the prosperity of their kingdom and their success in war to the

power of their deities. Others, and probably the larger portion, would

conclude that military fortunes were matters of chance, and that the gods

took little, if any, interest in the affairs of men. Human industry, sagacity,

and courage, — these seemed then, as now, the main factors in success.

The general impression was that the gods lived in remote serenity,

sublimely indifferent to the needs and strifes of men. Unbelief, violence,

and stoicism followed. Our God took pains to dispel this mistake. The

living God takes a Fatherly interest in every man — in his personal,

domestic, and national concerns. Not a hair of his head can be touched

without the cognizance of God. He administers joy and sorrow, success

and disappointment, with judicious care. The God of heaven manifests a

friendly activity in all human affairs, as great as if this globe were the sole

object of His care. “In all our afflictions He is afflicted.” (Isaiah 63:9)



BLESSING. It was God’s endeavor to make it clear to the world that

Israel’s prosperity was Jehovah’s gift; that Israel’s exile was the effect of

Jehovah’s anger. When Israel escaped from Egyptian bondage, plainly it

was by the interposition of Jehovah. Their successful march through the

desert was due to the leadership of God. Their triumphal march through

Canaan was widely attributed to the personal power of Jehovah. As often

as they loyally served Him He smiled upon their fields and gave them prolific

harvests. As often as they forsook Him disaster befell them. If they asked

His guidance He directed them in the choice of a King. From His hand they

had personal liberty, just laws, beneficent government, agricultural plenty,

national security, and the joys of ennobling religion. He taught their “hands

to war, their fingers to fight”  (Psalm 144:1).  Unless the Hebrews were as

blind as a doorpost, they must have perceived that every good they had

came from the liberal hand of Jehovah. To them he was the Fountain of life.

(“Every good and perfect gift is from above, and cometh down from

the Father of lights, with whom there is no variableness, neither

shadow of turning.” – James 1:17)



WORKER OF RIGHTEOUSNESS. “The heathen shall know that the

house of Israel went into captivity for their iniquity.” We must never lose

sight of the fact that God had raised up Israel specially to reveal to the

world the righteousness of God. The Hebrews were ordained to educate

the world in the truths and principles of righteousness. They were

appointed to be par excellence a moral people, a nation in whom

conscience was highly developed. The gods of paganism were renowned

for strength and for cunning. The idea of righteousness they had not

deified. Hence Jehovah was concerned to be known as essential purity. To

Him sin is intolerable — the root of all discord and all misery. The exile was

no haphazard. It was Divine punishment for grievous sin. Defeat in war

was the rod of God’s righteous anger. Hence also the Jewish subjugation

would not be permanent. The element of life was in the people still; and, as

soon as repentance and moral renovation appeared, return to independence

and to Palestine followed. It was a moral discipline.




“Therefore thus saith the Lord, Now will I… have mercy upon the whole

house of Israel, and will be jealous for my holy Name.” The glory of God is

His compassion — pure, unstinted, self-sacrificing love. To Moses, who

craved to see God’s glory, the responding voice proclaimed, “The Lord

God, merciful and gracious” (Exodus 34:6).  Micah asked, in profound

surprise, “Who is a God like unto thee?”  (Micah 7:18)  In what respect

did he mean? In the splendors of His kingly state? In the might of His arm?

In the range of His government? Nay. “Who is a God like unto thee, that

pardoneth iniquity, transgression, and sin?” (Ibid.)  Herein lies the central

excellence of Jehovah, viz. that, providing for the violated interests of justice

BY HIS OWN SUFFERING,  He freely forgives, renovates, and uplifts the

guilty sons of men. Men have not seen the full significance of his Name,

nor conjectured the dazzling radiance of His goodness, until they have

seen HIS MERCY seen Him as the Healer of the fallen. But His mercy

is a righteous mercy. Whom He pardons, He purifies.  Righteousness is the

foundation on which He erects the magnificent structure of His grace.

So far as we know at present, this is the climax of His self-revelations.




face any more from them; for I have poured out my Spirit upon the house

of Israel, saith the Lord God.” The possession of prosperity and blessing

outside a man depends upon the state of feeling and desire within a man.

And a right state of mind Godward is secured to the genuine Israelite by


withstand temptation in their native and unaided state, God will not leave

them to themselves. As the supreme culmination of all blessing, God will

impart Himself to humble, suppliant men. He will weave His own Spirit

into our spirit. He will unite Himself with us by indissoluble bonds —

will pour His life into the empty channels of our nature. His great salvation

is first internal, then external.  We cannot miss our highest destiny if God,

by His Spirit, be within us.  Then, surely, we have the highest guarantee of

safety, elevation, and noble joy. We shall be renovated in the very root-

principles of our nature, molded into a higher life by the silent workmanship

of His Spirit.  (“We are His workmanship, created in Christ Jesus unto

 unto good works, which God hath before ordained that we should walk

in them.”  - Ephesians 2:10).    His mercy will never forsake us.



Israel’s Restoration a Proof of Divine Mercy (vs. 25-29)


The reader of this passage cannot but be impressed with the conviction that

it has reference, not only to Israel, but to the redeemed race of man. His

interest in it is not merely historical; it is personal and moral. There is a

largeness, a fullness, in the promises given, which can scarcely be exhausted by

the immediate reference to the return from the Oriental captivity.




Israel shall gather.” The Father who smites has pity; and He who wounds is

He also who heals. The righteous Ruler and Judge who visits transgression

with penalties proves Himself to be the God to whom belong forgivenesses.

He is not indifferent to sin; yet He delights in mercy. Men are wont to

picture to themselves a Deity all wrath or all benignity. But revelation

shows us, in that Supreme Being who hates sin and who corrects the

sinner, “the Savior of all men, specially of them that believe.”  (I Timothy




ASSURED TO THE RESTORED. To Israel the promise was given that

they should, upon their return, dwell safely in their land, and none should

make them afraid. We know that this promise was only partially realized,

and that it must accordingly, so far as it refers to Israel, be considered as

comparative; the people enjoyed a measure of security and peace beyond

what they had experienced or could expect to experience. It is right to

regard prosperity and all external blessings as the gift of God s goodness.

And whether enjoyed now in this Christian dispensation or in the period of

millennial happiness to which the Church looks forward, it must ever be

considered as the gift of Divine bounty and the expression of Divine love.





Ø      These blessings are conveyed by the outpouring of the Spirit of God. It

is impossible to do other than refer this event to the Day of Pentecost,

and to the dispensation of the Spirit which was then inaugurated. Other

prophets concurred with Ezekiel in this prediction; and Peter

authoritatively recognized the fulfillment of such prophetic words in the

bestowal of the promise of the Father, and in that effusion which

commenced at Pentecost, BUT WHICH HAS NEVER CEASED!


Ø      These blessings are equivalent to the manifestation of the Divine favor.

The Lord’s promise was no more to hide His face from His restored

ones. We know that Israel passed through many afflictions subsequently

to the restoration; and that, on account of the rejection of the Messiah,

Israel was condemned to endure Divine displeasure. We are therefore

constrained to refer this promise to the accepted people of God, to

whom is no condetonation, and who walk in the light of

His countenance.


Ø      These blessings are the occasion of the acknowledgment and of the

hallowing of the Lord’s Name. As is ever the case, God is Himself

made the End of all. All things are of Him and to Him.  (Romans 9:36)



NATIONS. In former times Israel was a lesson for the world, as is the

Church of Christ in these latter days. In the favor shown to God’s people,

His Divine hand is recognized. He is glorified both by the affliction and by

the elevation of His own. All nations and all ages are summoned to behold

THE WORK OF THE LORD, to submit to His power and to adore

His wisdom.  His treatment of His own people does not end with them;


MANKIND!   There shall thus be made known by the Church the manifold

wisdom of God.  (Ephesians 3:10)



The Glorious Restoration (vs. 25-29)




Ø      The people of God. This is promised for the Jews, the ancient people

of God. God does not forget His people in their captivity any more

than He forgot them in their Egyptian bondage. Now, we know that

God regards the whole human race as one family (Acts 17:26).

Though many reject Him and many know Him not, He cares for all.

As all belong by right to their heavenly Father, so the perfect restoration

in Christ is now offered to ALL MEN!


Ø      Sinners. This gracious promise is not only for the unfortunate — like the

Hebrews in Egypt; it is for the guilty who were driven into captivity on

account of their own wickedness. This fact shows:


o       the grace of God, who is willing to be reconciled to His worst

foes, to pardon His rebel subjects, to receive back His lost and

disgraced children; and


o       the hope of the world. The peculiarity of the mission of Christ

was that He came to seek and to save that which was lost. The

most degraded may hope to share in the glorious restoration of

Israel if they will rightly seek to have their part in it.




Ø      Gods saving work. God brought back the captivity of Israel. If

Nebuchadnezzar was his servant for punishment, Cyrus was even his

“Messiah” for restoration (Isaiah 45:1). The great restoration of souls

is GOD’S WORK!   He does not wait for men to regenerate their own

characters (“…while we were yet sinners, Christ died for us.”  - Romans

5:8), and then consent to give them a welcome home. He Himself

effects the regeneration. It was God’s thought to send His Son to be the

Savior of the world. (Revelation 13:8)  This Divine action springs:


o       from God’s mercy;

o       from his jealousy for His holy Name.


God is most glorified in saving his people. Righteousness is most

Honored not by the punishment of sin, but by the cure of it.


Ø      On condition of confession.And they shall take upon them their shame,

and all their trespass which they have committed against me.” The

restored Jews will own the guilt of the sin that drove them into captivity.

Thus the chastisement will produce its bitter but wholesome fruit. God

only forgives sin on condition of man’s confession (1 John 1:9). When

the penitent takes the shame of his sin GOD REMOVES THE





Ø      Return to the old home and its privileges. The Jews came back to

Palestine from their captivity. Redeemed man is restored to the true

Human inheritance which he has lost by sin. Science, art, literature,

social and domestic life, etc., will be enjoyed at their best when men

 are REGENERATED IN HEART!  The earth will never yield her


But with these secular advantages, and far above them, is

restoration to the spiritual home — to the kingdom of heaven here,

 to the glory of heaven hereafter.


Ø      Peace and security. “When they dwell safely in their land, and none

make them afraid.” This suggests a striking contrast to the former

position, when Israel was harassed by enemies on every side — not

the least being those of their own household in the long feud between

the northern and the southern kingdoms. That feud was now ended

forever. Still, the subsequent time was scarcely one of solid security.

We must look to the spiritual restoration for the perfect accomplishment

of the happy vision. The redeemed people of God enjoy peace and safety.

Christ said, “My peace I give unto you” (John 14:27).


Ø      Closer communion with God. Then they shall know God better than

before, with the knowledge of experience, and enjoy the never-failing

light of his countenance. This is the Christian’s highest privilege.



"Excerpted text Copyright AGES Library, LLC. All rights reserved.

Materials are reproduced by permission."


This material can be found at:



If this exposition is helpful, please share with others.