What is the context?
The Lord closes with compassion for the whole house of Israel. He will restore Jacob from captivity, gather the people from their enemies’ lands and show His holiness before the nations.
The people will dwell securely, with no one to frighten them. The gathering is described fully: the Lord will not leave them behind among the nations. They will know Him through both the exile and His act of bringing them home.
The final promise reaches beyond a change of location. The Lord will no longer hide His face, and He will pour out His Spirit on the house of Israel. His presence and His gift of the Spirit complete this picture of restoration.
How is this passage commonly understood?
Henry understands the promise as reaching beyond past returns from exile to Israel turning to Christ; he sees the poured-out Spirit as assurance of God’s continuing favor. Cambridge connects the Spirit here with the renewal described more fully in Ezekiel 36:25–31.
The BSB’s wording in verse 26 speaks of forgetting disgrace and treachery. Cambridge discusses the Hebrew wording behind translations that instead speak of bearing shame. Both readings place the people’s former rebellion against the setting of undeserved restoration, rather than treating it as something to celebrate.
Where does this fit in God's plan?
In Acts 2:32–39, Peter announces that the risen and exalted Jesus has poured out the promised Holy Spirit. He calls his hearers to repent and receive forgiveness, and speaks of the promise reaching their children and those far off whom God calls.
Peter’s earlier Scripture quotation in that sermon is from Joel. The connection here is the wider biblical promise of God giving His Spirit, rather than a claim that Peter names Ezekiel as his source. Restoration involves people brought into a renewed relationship with God through the work of the risen Christ.
What is our position?
We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.