Ezekiel 36:15

KJV

Neither will I cause [men] to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD.

KJV (with Strong's)

Neither will I cause men to hear {H8085} in thee the shame {H3639} of the heathen {H1471} any more, neither shalt thou bear {H5375} the reproach {H2781} of the people {H5971} any more, neither shalt thou cause thy nations {H1471} to fall {H3782} any more, saith {H5002} the Lord {H136} GOD {H3069}.

Complete Jewish Bible

"I will not permit the nations to shame you, or the peoples to reproach you any longer; and you will no more cause your nations to stumble," says Adonai ELOHIM.'"

Berean Standard Bible

I will no longer allow the taunts of the nations to be heard against you, and you will no longer endure the reproach of the peoples or cause your nation to stumble, declares the Lord GOD.”

American Standard Version

neither will I let thee hear any more the shame of the nations, neither shalt thou bear the reproach of the peoples any more, neither shalt thou cause thy nation to stumble any more, saith the Lord Jehovah.

Commentary

### SUMMARY
Ezekiel 36:15 stands as a profound divine promise within a larger prophecy of Israel's restoration, declaring an end to the nation's long-suffered shame and reproach among the surrounding peoples. This verse signals a pivotal shift from a period of humiliation, brought about by Israel's disobedience and subsequent judgment, to a new era of divine vindication and honor. It underscores God's unwavering commitment to His covenant people, not based on their merit, but for the sake of His own holy name, which had been profaned by their exile and suffering among the nations.

### CONTEXT
* **Literary Context:** This verse is situated within Ezekiel's "Book of Consolation" (chapters 33-48), specifically following a series of prophecies concerning the desolation of the land of Israel and the subsequent judgment upon the nations that scorned it. Chapter 36 marks a significant turning point, shifting from judgment to restoration. Prior to this, God has spoken against the mountains of Israel for their desolation and against Edom for its malicious joy over Israel's downfall. The immediate verses leading up to [Ezekiel 36:15](/ezekiel/36-15 "Ezekiel 36:15 - End of Shame") describe God's promise to restore the land itself, making it fruitful again and removing the reproach it suffered from the nations ([Ezekiel 36:8-14](/ezekiel/36-8 "Ezekiel 36:8-14 - Restoration of the Land")). This particular verse then extends that promise to the people, assuring them that their personal and national humiliation will cease. The broader context emphasizes God's motivation: He acts not for Israel's righteousness, but for the sake of His holy name, which had been profaned among the nations by Israel's exile ([Ezekiel 36:22-23](/ezekiel/36-22 "Ezekiel 36:22-23 - God Acts for His Name's Sake")).
* **Historical & Cultural Context:** The prophecy of Ezekiel was delivered during the Babylonian exile (597-538 BCE), a period of profound national trauma for Judah. The people had been forcibly removed from their land, Jerusalem and its Temple destroyed, and their identity as God's chosen people severely challenged. In the ancient Near East, national defeat and exile were often interpreted as the defeat of a nation's god by the gods of the conquering power. Thus, Israel's humiliation was seen as a reflection on YHWH, their God. The "shame of the heathen" and "reproach of the people" refer to the taunts, mockery, and contempt that the surrounding nations (the "heathen" or *goyim*) heaped upon the exiled Israelites. This public disgrace was deeply felt, as honor and shame were paramount cultural values. Furthermore, Israel's moral failures and idolatry had led to their downfall, making them a "stumbling block" or negative example even to other nations. God's promise in this verse directly addresses this cultural context of public humiliation and the perceived weakness of their God.
* **Key Themes:** Ezekiel 36:15 powerfully contributes to several overarching themes within the book and broader biblical narrative. Firstly, it highlights **Divine Restoration**, emphasizing God's sovereign initiative to reverse the fortunes of His people, not leaving them in their desolate state. This restoration is comprehensive, encompassing both the land and the people. Secondly, it underscores the **Removal of Shame and Reproach**, a central aspect of God's redemptive work. For centuries, Israel had faced the scorn of surrounding nations due to their disobedience and subsequent judgment, and this verse promises an end to that public disgrace. Thirdly, the verse is deeply connected to the theme of **God's Honor and Reputation**. When Israel was in exile and despised, it reflected poorly on their God in the eyes of the heathen; by restoring them and removing their shame, God vindicates His power, faithfulness, and holiness before all nations, as seen in the subsequent promise of a new heart and spirit in [Ezekiel 36:26-27](/ezekiel/36-26 "Ezekiel 36:26-27 - New Heart and Spirit"). Finally, it demonstrates God's **Covenant Faithfulness**, proving that despite Israel's unfaithfulness, God remains true to His promises, ultimately leading to a renewed relationship.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **shame (Hebrew, _kᵉlimmâh'_):** From the root meaning "to be disgraced" or "to be humiliated," this word (H3639) denotes deep public disgrace, confusion, dishonor, or reproach. In the context of Ezekiel 36:15, it refers to the profound ignominy and public humiliation Israel experienced at the hands of the surrounding nations during their exile, a direct consequence of their unfaithfulness to God. It speaks to the inner feeling of disgrace as well as the outward manifestation of it.
* **reproach (Hebrew, _cherpâh'_):** Derived from a root meaning "to taunt" or "to defy," this term (H2781) signifies contumely, disgrace, or public insult. While similar to "shame," "reproach" often carries the nuance of being a target of scorn, blame, or derision from others. Here, it emphasizes the verbal and social abuse Israel endured from the "people" (other nations), who saw their downfall as evidence of their God's weakness or their own deserved punishment.
* **fall (Hebrew, _kâshal'_):** This primitive root (H3782) means "to totter or waver," implying weakness, stumbling, fainting, or falling. In a figurative sense, it can mean to fail, be ruined, or be overthrown. When God promises, "neither shalt thou cause thy nations to fall any more," it suggests that Israel's moral and spiritual failures had not only brought shame upon themselves but had also acted as a stumbling block or cause for other nations to stumble, perhaps leading them to doubt God's power or righteousness, or even to fall into sin themselves by mocking God's people. God's intervention will remove this negative influence.

#### Verse Breakdown
* **"Neither will I cause [men] to hear in thee the shame of the heathen any more":** This clause declares God's active intervention to cease Israel's public humiliation. The phrase "in thee" (referring to Israel) indicates that the shame was experienced by and associated with the nation itself. The "shame of the heathen" refers to the mockery and contempt directed at Israel by the Gentile nations, who viewed Israel's exile as a sign of their God's inability or defeat. God promises to remove the very cause or occasion for such public disgrace to be heard or witnessed within Israel's midst.
* **"neither shalt thou bear the reproach of the people any more":** This second negation reinforces the first, emphasizing the removal of the burden of public dishonor. "Reproach" (H2781, *cherpâh*) highlights the blame, scorn, and insults Israel had to endure from other "people" (H5971, *ʻam*, referring to nations or communities). God assures Israel that they will no longer be subjected to this heavy weight of public criticism and disparagement.
* **"neither shalt thou cause thy nations to fall any more":** This final negation shifts the focus from what Israel *receives* to what Israel *causes*. The phrase "thy nations" (H1471, *gôwy*) can refer to the various tribes or clans within Israel, or possibly to the surrounding Gentile nations that Israel might have influenced. The verb "fall" (H3782, *kâshal*) implies stumbling, failing, or being ruined. This suggests that Israel's past moral failures, idolatry, and spiritual decline had not only brought shame upon themselves but had also acted as a stumbling block or negative example for others, potentially leading them to doubt God or to sin. God promises to cleanse Israel so thoroughly that they will no longer be a source of spiritual or moral stumbling for themselves or for others.
* **"saith the Lord GOD.":** This concluding phrase, using the divine titles "Lord" (H136, _ʼĂdônây_) and "GOD" (H3069, _Yᵉhôvih_, a variant of YHWH), serves as a solemn affirmation of the absolute authority and certainty of this divine promise. It underscores that this is not a mere human hope, but a sure declaration from the sovereign, covenant-keeping God.

#### Literary Devices
Ezekiel 36:15 employs several powerful literary devices to convey its message of divine assurance. **Repetition** is prominent, with the phrase "neither will I cause... any more" or "neither shalt thou... any more" appearing three times. This emphatic repetition underscores the absolute and definitive nature of God's promise to end Israel's humiliation. Closely related is **Anaphora**, where the repeated phrase begins successive clauses, creating a strong rhetorical rhythm that builds anticipation and certainty. The verse also utilizes **Parallelism**, specifically synonymous parallelism, where the ideas of "shame of the heathen" and "reproach of the people" convey similar concepts of public disgrace, reinforcing the comprehensive nature of God's deliverance. The use of **Anthropomorphism** is subtle but present, as God is depicted as actively "causing" or "not causing" things to be heard or borne, illustrating His direct involvement and sovereign control over Israel's destiny and reputation. Finally, the concluding **Divine Oracle Formula**, "saith the Lord GOD," acts as a powerful seal, authenticating the prophecy as a direct, undeniable word from the Almighty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 36:15 is a profound declaration of God's redemptive character and His unwavering commitment to His covenant people. Theologically, it highlights God's sovereign power to reverse human fortunes and restore dignity, not based on human merit but on His divine initiative and concern for His own holy name. It reveals that God is not indifferent to the suffering and humiliation of His people, especially when that suffering brings reproach upon His name among the nations. This promise of removing shame and reproach foreshadows a deeper spiritual cleansing and renewal, where God will give His people a new heart and spirit, enabling them to walk in His statutes and no longer stumble. It speaks to the ultimate vindication of God's faithfulness and power before a watching world, demonstrating that His purposes for His people will ultimately prevail despite their past failures.

* [Ezekiel 36:22](/ezekiel/36-22 "God's Holy Name Vindicated")
* [Jeremiah 31:33](/jeremiah/31-33 "The New Covenant Promised")
* [Romans 11:26](/romans/11-26 "All Israel Will Be Saved")

### REFLECTION AND APPLICATION
Ezekiel 36:15 offers profound hope and practical lessons for believers today, demonstrating God's transformative power in the face of shame and failure. Just as God promised to restore Israel from their public disgrace, He offers spiritual restoration to individuals. No matter how deep the personal shame, the weight of past mistakes, or the lingering consequences of sin, God has the power to forgive, heal, and bring about a new beginning. This verse reminds us that our identity and worth are not ultimately defined by the reproaches of others or by our past failures, but by God's unfailing love and His redemptive work. It encourages us to trust in His ability to lift the burden of guilt and humiliation, offering a fresh start and the assurance of His unfailing love. Furthermore, it challenges us to consider how our lives, both individually and corporately as the church, reflect God's character to the world. When we live faithfully and walk in His ways, we bring honor to His name; when we stumble, we can bring reproach. Therefore, we are called to live in a manner that glorifies Him, knowing that He is committed to cleansing and restoring us for His glory.

#### Questions for Reflection
* **What "shame" or "reproach" from your past or present do you need to surrender to God for His healing and removal?**
* **How might your actions, or the actions of the church, inadvertently cause others to "stumble" or bring reproach upon God's name today?**
* **In what ways does God's promise to vindicate His own name motivate you to live a life of greater integrity and faith?**
* **How does the certainty of God's promises, as affirmed by "saith the Lord GOD," strengthen your trust in His ability to restore what seems broken?**

### FAQ

**What is the significance of God acting for "His holy name's sake" in Ezekiel 36:15 and the surrounding context?**

Answer: The phrase "for My holy name's sake" (or similar expressions, as seen in [Ezekiel 36:22-23](/ezekiel/36-22 "Ezekiel 36:22-23 - God's Motivation for Restoration")) is crucial because it clarifies God's primary motivation for restoring Israel. It's not because Israel earned it or was righteous, but because their exile and suffering among the nations had caused God's name to be profaned. In the ancient world, the fate of a nation was often seen as a reflection of its god's power. When Israel was defeated and exiled, the surrounding "heathen" nations mocked YHWH, believing He was too weak to protect His people. Therefore, God's act of restoring Israel and removing their shame was essential to vindicate His own power, faithfulness, and holiness before all nations. It demonstrates that God's reputation and glory are paramount, and His actions are ultimately aimed at revealing His true character to the world, proving that He is indeed the sovereign Lord.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 36:15, with its promise of removing shame and reproach, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Israel's humiliation was a consequence of their sin and covenant unfaithfulness, leading to exile and public disgrace. Christ, however, bore the ultimate shame and reproach for humanity's sin, becoming a "reproach of men, and despised of the people" as prophesied in [Psalm 22:6](/psalm/22-6 "Psalm 22:6 - A Reproach of Men"). On the cross, He endured the greatest public humiliation, taking upon Himself the "shame" and "reproach" that was due to us, so that we might be clothed in His righteousness and receive honor from God ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus Endured the Cross")). Through His atoning sacrifice, the "stumbling block" that Israel's sin represented is replaced by Christ, who, though a "stumbling block to Jews and foolishness to Gentiles," is "the power of God and the wisdom of God" to those who believe ([1 Corinthians 1:23-24](/1_corinthians/1-23 "1 Corinthians 1:23-24 - Christ, the Power and Wisdom of God")). The new covenant, promised in [Ezekiel 36:26-27](/ezekiel/36-26 "Ezekiel 36:26-27 - New Heart and Spirit"), is inaugurated in Christ's blood ([Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in His Blood")), offering a new heart and spirit to all who trust in Him, removing the shame of sin and enabling them to walk in obedience. The church, as the new Israel in Christ, is now called "a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")). In Christ, the shame is removed, and the people of God are no longer a cause for others to stumble, but a beacon of His glory to the nations.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 89:50

Remember, Lord, the reproach of thy servants; [how] I do bear in my bosom [the reproach of] all the mighty people;

Ezekiel 34:29

And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.

Isaiah 54:4

Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.

Isaiah 60:14

The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

Ezekiel 36:6

Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen:

Zephaniah 3:19

Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.

Zephaniah 3:20

At that time will I bring you [again], even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.