I will make with them a covenant of peace and rid the land of wild animals, so that they may dwell securely in the wilderness and sleep in the forest. I will make with them a covenant of peaceThis phrase begins with God's promise, "I will make," indicating divine initiative and sovereignty. The Hebrew root for "make" is "karath," often used in the context of covenant-making, implying a formal and binding agreement. This covenant is not initiated by human effort but by God's grace and mercy. The "covenant of peace" signifies a comprehensive peace, "shalom" in Hebrew, which encompasses not only the absence of conflict but also the presence of wholeness, prosperity, and well-being. Historically, covenants in the Ancient Near East were solemn agreements, often sealed with sacrifices, underscoring the seriousness and commitment involved. This covenant reflects God's desire to restore and bless His people, offering them security and harmony. and rid the land of wild animals
The phrase "rid the land of wild animals" speaks to God's protective care over His people. In the ancient context, wild animals were a constant threat to safety and livelihood, symbolizing chaos and danger. The Hebrew word for "rid" is "shabat," which can mean to cease or put an end to. This action by God signifies a divine intervention to remove threats and ensure safety. It reflects the promise of a restored creation where harmony is restored, reminiscent of the peace in Eden before the fall. This protection is part of the covenant's blessings, ensuring that God's people can live without fear. so that they may dwell securely in the wilderness
The phrase "dwell securely" conveys a sense of safety and stability. The Hebrew word "betach" for "securely" implies confidence and trust, suggesting that the people can live without fear of harm. The "wilderness" often represents a place of testing and trial in the Bible, yet here it becomes a place of safety and provision. This transformation highlights God's power to change circumstances and provide for His people even in desolate places. It is a promise of divine presence and protection, ensuring that His people can thrive even in the most unlikely environments. and sleep in the forests
The phrase "sleep in the forests" further emphasizes the theme of safety and peace. In ancient times, forests were often seen as places of danger, home to wild animals and potential threats. The ability to "sleep" there indicates a profound sense of peace and security provided by God. The Hebrew word "yashen" for "sleep" suggests rest and tranquility, a gift from God to His people. This imagery reinforces the idea of God's comprehensive care, where even the most feared places become safe havens under His covenant of peace. It is a picture of ultimate trust in God's provision and protection, where His people can rest without anxiety. Persons / Places / Events 1. EzekielA prophet during the Babylonian exile, Ezekiel conveyed God's messages to the Israelites, often using vivid imagery and symbolic actions. 2. IsraelitesThe primary audience of Ezekiel's prophecy, they were in exile due to their disobedience to God, longing for restoration and peace. 3. Covenant of PeaceA divine promise from God to His people, symbolizing restoration, safety, and divine protection. 4. Wilderness and ForestsRepresent places of potential danger and desolation, which God promises to transform into places of safety and rest. 5. Wild AnimalsSymbolic of threats and chaos, which God promises to remove, ensuring peace and security for His people. Teaching Points Understanding God's PromisesRecognize that God's covenant of peace is not just historical but also applicable to our lives today, offering spiritual security and rest. Divine ProtectionTrust in God's ability to remove threats and chaos from our lives, providing a safe haven in His presence. Living in PeaceAs recipients of God's peace, we are called to be peacemakers in our communities, reflecting God's character. Hope in RestorationEven in times of desolation or exile, hold onto the hope of God's promised restoration and peace. Spiritual WildernessIdentify areas in our lives that feel like a wilderness and invite God's peace and transformation into those spaces. Bible Study Questions 1. How does the promise of a "covenant of peace" in Ezekiel 34:25 encourage you in your current life circumstances? 2. In what ways can you actively participate in God's work of bringing peace to your community? 3. Reflect on a time when you experienced God's protection in a "wilderness" situation. How did it strengthen your faith? 4. How does the imagery of wild animals being removed relate to the spiritual battles you face today? 5. Compare the covenant of peace in Ezekiel 34:25 with the new covenant described in Jeremiah 31:31-34. How do these covenants impact your understanding of God's relationship with His people? Connections to Other Scriptures Isaiah 11:6-9This passage also speaks of a future time of peace where natural enemies will coexist harmoniously, reflecting the peace promised in Ezekiel 34:25. Jeremiah 31:31-34Discusses a new covenant that God will make with His people, emphasizing internal transformation and a personal relationship with God. Psalm 23Illustrates God's provision and protection, akin to the peace and safety promised in Ezekiel 34:25. John 10:11-16Jesus as the Good Shepherd, who lays down His life for the sheep, fulfilling the promise of protection and peace. Revelation 21:1-4Describes the ultimate fulfillment of God's covenant of peace in the new heaven and new earth, where there is no more pain or danger. People David, EzekielPlaces JerusalemTopics Agreement, Animals, Banish, Beasts, Cause, Caused, Cease, Confidently, Covenant, Desert, Dwell, Dwelt, Eliminate, Evil, Forests, Harmful, Peace, Rid, Safely, Safety, Securely, Sleep, Sleeping, Slept, Waste, Wild, Wilderness, WoodsDictionary of Bible Themes Ezekiel 34:25 1347 covenant, with Noah
4230 desert
4448 forests
5511 safety
5533 sleep, physical
6703 peace, divine OT
7217 exile, in Babylon Ezekiel 34:23-25 1351 covenant, with David Ezekiel 34:24-26 1352 covenant, the new Ezekiel 34:25-27 8146 renewal, natural order Ezekiel 34:25-29 9145 Messianic age Ezekiel 34:25-31 1335 blessing Library The Church of Christ
This, then, is the meaning of the text; that God would make Jerusalem and the places round about his hill a blessing. I shall not, however, use it so this morning, but I shall use it in a more confined sense--or, perhaps, in a more enlarged sense--as it applies to the church of Jesus Christ, and to this particular church with which you and I stand connected. "I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855That None Should Enter on a Place of Government who Practise not in Life what they have Learnt by Study.
There are some also who investigate spiritual precepts with cunning care, but what they penetrate with their understanding they trample on in their lives: all at once they teach the things which not by practice but by study they have learnt; and what in words they preach by their manners they impugn. Whence it comes to pass that when the shepherd walks through steep places, the flock follows to the precipice. Hence it is that the Lord through the prophet complains of the contemptible knowledge …
Leo the Great—Writings of Leo the Great Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel The Good Shepherd' and his one Flock' - Last Discourse at the Feast of Tabernacles.
The closing words which Jesus had spoken to those Pharisees who followed HIm breathe the sadness of expected near judgment, rather than the hopefulness of expostulation. And the Discourse which followed, ere He once more left Jerusalem, is of the same character. It seems, as if Jesus could not part from the City in holy anger, but ever, and only, with tears. All the topics of the former Discourses are now resumed and applied. They are not in any way softened or modified, but uttered in accents of …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye …
Andrew Murray—The Two Covenants How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment …
John Newton—Messiah Vol. 2 The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully …
J. W. McGarvey—The Four-Fold Gospel Second Great Group of Parables.
(Probably in Peræa.) Subdivision B. Parable of the Lost Sheep. ^C Luke XV. 3-7. ^c 3 And he spake unto them this parable [Jesus had spoken this parable before. See pp. 434, 435.] saying, 4 What man of you [man is emphatic; it is made so to convey the meaning that if man would so act, how much more would God so act], having an hundred sheep [a large flock], and having lost one of them, doth not leave the ninety and nine in the wilderness [the place of pasture, and hence the proper place to leave …
J. W. McGarvey—The Four-Fold Gospel Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament Links Ezekiel 34:25 NIVEzekiel 34:25 NLTEzekiel 34:25 ESVEzekiel 34:25 NASBEzekiel 34:25 KJV
Ezekiel 34:25 Commentaries
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