Ezekiel 39:25

Eze 39:25 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;

Ver. 25. Now will I bring again.] Three things he here promiseth his people, notwithstanding all the sorrow, (1.) Effectual vocation; (2.) Justification here; (3.) Glorification. {Eze 39:29} The Sun of righteousness loves not to set in a cloud.

And will be jealous.] Or, Zealous; "the zeal of the Lord of hosts," his free grace, "shall effect it,"

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 39:25-26. Therefore now will I bring again the captivity of Jacob — See note on Eze 34:13; Eze 36:24. And have mercy upon the whole house of Israel — On the ten tribes with the two. This bringing back the captive Jews and Israelites, and gathering them from their dispersions, will be an act of mere mercy. By sin, indeed, they deserved to be made captives; but no righteousness of theirs did or could deserve deliverance from captivity. It was not extremity of justice that so punished them, but it will be the riches of mercy that thus pardons and redeems them. After they have borne their shame — The shame and reproach due to their sins; and all their trespasses — That is, the punishment of those trespasses, committed when they dwelt safely in their land, and none made them afraid — When they were in a state of peace, prosperity, and safety, which should have obliged them to love and obedience; but even then they sinned, as if dangers and calamities would never overtake them. Strange ingratitude! to cast off the fear of God, and all regard to his law, when he had set them free from the fear of all enemies.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

39:25-29 God would also demonstrate his glory through his people’s return home from exile in the lands of their enemies. Once God had exhausted his wrath upon them for their sins, he would bring them home again and leave none of them behind. He would pour out his Spirit upon the people of Israel, transforming them in order to prevent a recurrence of their former situation. He would never again turn his face from them. His future favor on his people was assured (cp. Rom 8:31-39).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

bring again the captivity--restore from calamity to prosperity.

the whole house of Israel--so "all Israel" (Rom 11:26). The restorations of Israel heretofore have been partial; there must be one yet future that is to be universal (Hos 1:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. Now will I bring again the captivity of Jacob] Both they and the heathen shall know that it was for their iniquity that I gave them into the hands of their enemies: and now I will redeem them from those hands in such a way as to prove that I am a merciful God, as well as a just God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) Now will I bring again the captivity.—It was needed for the exiles in their distress that the prophet at the close of this far-reaching prophecy should bring out the first step in the long course of events leading to its fulfilment, because that step was one of especial interest and comfort to them; but even this promise is mingled with predictions which still look on to the then distant future.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. bring again the captivity] Cf. Eze_16:53, Eze_29:14.

jealous for my holy name] little different from “my divine name.” The prophet represents Jehovah as acting from the sense of that which he is. The representation is to be explained from the profound sense which the prophet, and other prophets, had of the Godhead of Jehovah, with all that Godhead meant. Cf. Eze_20:9; Eze_20:14; Eze_20:22; Eze_20:44.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore thus saith the Lord,.... The Jews having been long punished for their sins; and being brought to repentance for them, and to faith in Christ, as they will be in the latter day: hence it follows,

now will I bring again the captivity of Jacob; or the captives of Jacob, the people of Israel, that have been carried captive into all lands; these shall be gathered from thence, and brought into their own land:

and have mercy upon the whole house of Israel; all the twelve tribes; which shows that this has not respect to the return of the Jews from the Babylonish captivity; for then the Lord had mercy on the house of Judah only; or the two tribes of Judah and Benjamin; but their return from their present captivity, and future conversion,

when all Israel shall be saved; as the fruit and effect of the rich sovereign grace and mercy of God unto them, Rom 11:25,

and will be jealous for my holy name; or, "zealous" (l) for the glory of it, that it be no more blasphemed among the Heathen; and that it be glorified among his own people.

(l) "assumam zelum", V. L. "zelabo", Pagninus, Montanus, Piscator, Cocceius, Starckius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Israel. All who please may now return. Hystaspes was very favourable to them. He married Esther, raised Mardochai to great power, and sent Esdras into Judea with ample privileges. Many returned under him, Artazerxes, and Alexander [the Great]. --- Jealous. I will restore the people to favour, and will protect them (Calmet) like a husband. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Therefore; since my name, my power, and justice are vindicated, and the heathen see it was Israel’s iniquity brought them into captivity, and Israel knows this too.

Now; from this time of Gog’s overthrow. Jacob; the seed of Jacob, here called by their father’s name.

Have mercy: this reducing captive Jews is mere mercy: it is very true by sin they deserved to be made captives, and it is as true they never did or could deserve a deliverance from captivity; it was not extremity of justice that so punished, but it was the riches of mercy that so pardoned and redeemed.

Upon the whole house of Israel; on the ten tribes with the two. And all this in zeal

for my holy name, by which I am engaged to be their God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 25-29 This section Hengstenberg regards as the close of the whole system of prophecies of a predominantly comforting character from Eze_33:21 onwards;" Keil views it as the proper conclusion to the prophecy concerning Gog and the series of predictions from Eze_35:1 onwards. It is in substance a recapitulation of God"s gracious promiseto bring again the captivity of Israel, of which the prophet had just been reminded in ver. 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 onwards.

I will bring again the captivity of Jacob. (For the use of "Jacob" as a designation of the people, see Eze_28:25 Eze_37:25) The promise goes back to Deu_30:3; Jer_29:14 Jer_30:3 Jer_31:23 Jer_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. (comp. Eze_36:21, Eze_36:22)

Vers. 25-29The glorious restoration.

I THE PEOPLE WHO ENJOY IT.

1. 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. (Act_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.

2. 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

(1) 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

(2) 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.

II THE MEANS BY WHICH IT IS BROUGHT ABOUT.

1. God"s saving work. God brought back the captivity of Israel. If Nebuchadnezzar was his servant for punishment, Cyrus was even his "Messiah" for restoration. (Isa_45:1) The great restoration of soulsis God"s work. He does not wait for men to regenerate their own characters, 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. This Divine action springs

(1) from God"s mercy;

(2) 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.

2. 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. (1Jn_1:9) When the penitent takes the shame of his sin God removes the guilt of it.

III THE BLESSINGS WHICH IT BRINGS.

1. 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 choicest increase until the people of God inherit it. 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.

2. 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". (Joh_14:27)

3. 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.

Vers. 25-29Israel"s restoration a proof of Divine mercy.

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.

I DELIVERANCE AND RESTORATION ARE WROUGHT BY THE SAME POWER THAT DECREED CAPTIVITY. "He that scattereth 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.

II TEMPORAL BLESSINGS, SECURITY AND PROSPERITY, ARE 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.

III SPIRITUAL BLESSINGS ARE PROMISED AS THE CHOICEST EXPRESSION OF GOD"S FAVOR TO THE RESTORED.

1. 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.

2. 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 con-detonation, and who walk in the light of his countenance.

3. These blessings are the occasion of the acknowledgment and of the hallowing of the Lord"s Name. As is ever the ease, God is himself made the End of all. All things are of him and to him.

IV IMPRESSION FOR GOOD IS TO BE PRODUCED UPON THE 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; it is designed for the instruction and for the highest benefit of mankind. There shall thus be made known by the Church the manifold wisdom of God. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

Yahweh continues to give Ezekiel a message about what will happen to Israel.

will restore the fortunes of Jacob

Translate "will restore the fortunes" as in Ezekiel 16:53. However, some modern versions interpret the Hebrew expression here as "will bring Jacob back from captivity."

the house of Israel

The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 3:1. AT: "the Israelites" or "the Israelite people group" (See: Metonymy)

act with zeal for my holy name

"make sure that they honor me"

they will bear their shame and all the treason

Experts do not agree on the meaning of this phrase. Possible meanings are 1) "they will regret their shame and all the treason" or 2) "they will forget their shame and all the treason."

the treason

"the unfaithfulness"

I will show myself to be holy in the sight of many nations

Here "sight" is a metonym for understanding. AT: "many nations will understand that I am holy because of what I did for the house of Israel" (See: Metonymy)

translationWords

Lord Yahweh

restore

Jacob

compassion

zeal

holy

name

shame

betray

rest

terror

people group

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and I shall be zealous for My Holy Name And I donned the zeal of salvation and vengeance for the sake of My Holy Name, that it no longer be profaned.

and I shall be zealous for My Holy Name [Heb. לְשֵּׁם,] for the sake of My Holy Name, as in (Num. 11:29): “Are you jealous for my sake (הַמְקַנֵא אַתָּה לִי).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.