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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 36:1–15. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet had been ordered to set his face towards the mountains of Israel and prophesy against them, Eze 6:2. Then God was coming forth to contend with his people; but now that God is returning in mercy to them he must speak good words and comfortable words to these mountains, Eze 36:1 and again Eze 36:4. You mountains of Israel, hear the word of the Lord; and what he says to them he says to the hills, to the rivers, to the valleys, to the desolate wastes in the country, and to the cities that are forsaken, Eze 36:4. and again Eze 36:6. The people were gone, some one way and some another; nothing remained there to be spoken to but the places, the mountains and valleys; these the Chaldeans could not carry away with them. The earth abides for ever. Now, to show the mercy God had in reserve for the people, he is to speak of him as having a dormant kindness for the place, which, if the Lord had been pleased for ever to abandon, he would not have called upon to hear the word of the Lord, nor would he as at this time have shown it such things as these. Here is,
I.The compassionate notice God takes of the present deplorable condition of the land of Israel.
It has become both a prey and a derision to the heathen that are round about, Eze 36:4.
1.It has become a prey to them; and they are all enriched with the plunder of it. When the Chaldeans had conquered them all their neighbours flew to the spoil as to a shipwreck, every one thinking all his own that he could lay his hands on (Eze 36:3): They have made you desolate, and swallowed you up on every side, that you might be a possession to the heathen, to the residue of them, even such as had themselves narrowly escaped the like desolation. No one thought it any crime to strip an Israelite. Turba Romae sequitur fortunam ut semper - The mob of Rome still praise the elevated and despise the fallen. It is the common dry, when a man is down, Down with him.
2.It has become a derision to them. They took all they had and laughed at them when they had done. The enemy said, "Aha! even the ancient high places are ours in possession, Eze 36:2. Neither the antiquity, nor the dignity, neither the sanctity nor the fortifications, of the land of Israel, are its security, but we have become masters of it all." The more honours that land had been adorned with, and the greater figure it had made among the nations, the more pride and pleasure did they take in making a spoil of it, which is an instance of a base and sordid spirit; for the more glorious and prosperity was the more piteous is the adversity. God takes notice of it here as an aggravation of the present calamity of Israel: You are taken up in the lips of talkers and are an infamy of the people, Eze 36:3. All the talk of the country about was concerning the overthrow of the Jewish nation; and every one that spoke of it had some peevish ill-natured reflection or other upon them. They were the scorning of those that were at ease and the contempt of the proud, Psa 123:4. There are some that are noted for talkers, that have something to say of every body, but cannot find in their hearts to speak well of any body; God's people, among such people, were sure to be a reproach when the crown had fallen from their head. Thus it was the lot of Christianity, in its suffering days, to be every where spoken against.
II.The expressions of God's just displeasure against those who triumphed in the desolations of the land of Israel, as many of its neighbours did, even the residue of the brethren, and Idumea particularly. Let us see,
1.How they dealt with the Israel of God. They carved out large possessions to themselves out of their land, out of God's land; for so indeed it was: "They have appointed my land into their possession (Eze 36:5), and so not only invaded their neighbour's property, but intrenched upon God's prerogative." It was the holy land which they laid their sacrilegious hands upon. They did not own any dependence upon God, as the God of that land, nor acknowledge any remaining interest that Israel had in it, but cast it out for a prey, as if they had won it in a lawful war. And this they did without any dread of God and his judgments and without any compassion for Israel and their calamities, but with the joy of all their hearts, because they got by it, and with despiteful minds to Israel that lost by it. Increasing wealth, by right or wrong, is all the joy of a worldly heart; and the calamities of God's people are all the joy of a despiteful mind. And those that had not an opportunity of making a prey of God's people made a reproach of them; so that they were the shame of the heathen, Eze 36:6. Every body ridiculed them and made a jest of them; and the truth is they had by their own sin made themselves vile; so that God was righteous herein, but men were unrighteous and very barbarous.
2.How God would deal with those who were thus in word and deed abusive to his people. He has spoken against the heathen; he has passed sentence upon them; he has determined to reckon with them for it, and this in the fire of his jealousy, both for his own honour and for the honour of his people, Eze 36:5. Having a love for both as strong as death, he has a jealousy for both as cruel as the grave. They spoke in their malice against God's people, and he will speak in his jealousy against them; and it is easy to say which will speak most powerfully. God will speak in his jealousy and in his fury, Eze 36:6. Fury is not in God; but he will exert his power against them and handle them as severely as men do when they are in a fury. He will so speak to them in his wrath as to vex them in his sore displeasure. What he says he will stand to, for it is backed with an oath. He has lifted up his hand and sworn by himself, has sworn and will not repent. And what is it that is said with so much heat, and yet with so much deliberation? It is this (Eze 36:7), Surely the heathen that are about you, they shall bear their shame. Note, The righteous God, to whom vengeance belongs, will render shame for shame. Those that put contempt and reproach upon God's people will, sooner or later, have it burned upon themselves, perhaps in this world (either their follies or their calamities, their miscarriages or their mischances, shall be their reproach), at furthest in that day when all the impenitent shall rise to shame and everlasting contempt.
III.The promises of God's favour to his Israel and assurances given of great mercy God had in store for them.
God takes occasion from the outrage and insolence of their enemies to show himself so much the more concerned for them and ready to do them good, as David hoped that God would recompense him good for Shimei's cursing him. Let them curse, but bless thou. In this way, as well as others, the enemies of God's people do them real service, even by the injuries they do them, against their will and beyond their intention. We shall have no reason to complain if, the more unkind men are, the more kind God is - if, the more kindly he speaks to us by his word and Spirit, the more kindly he acts for us in his providence. The prophet must say so to the mountains of Israel, which were now desolate and despised, that God is for them and will burn to them, Eze 36:9. As the curse of God reaches the ground for man's sake, so does the blessing. Now that which is promised is,
1.That their rightful owners should return to the possession of them: My people Israel are at hand to come, Eze 36:8. Though they are at a great distance from their own country, though they are dispersed in many countries, and though they are detained by the power of their enemies, yet they shall come again to their own border, Jer 31:17. The time is at hand for their return. Though there were above forty years of the seventy (perhaps fifty) yet remaining, it is spoken of as near, because it is sure, and there were some among them that should live to see it. A thousand years are with God but as one day. The mountains of Israel are now desolate; but God will cause men to walk upon them again, even his people Israel, not as travellers passing over them, but as inhabitants - not tenants, but freeholders: They shall possess thee, not for term of life, but for themselves and their heirs; thou shalt be their inheritance. It was a type of the heavenly Canaan, to which all God's children are heirs, every Israelite indeed, and into which they shall shortly be all brought together, out of the countries where they are now scattered.
2.That they should afford a plentiful comfortable maintenance for their owners at their return. When the land had enjoyed her sabbaths for so many years, it should be so much the more fruitful afterwards, as we should be after rest, especially a sabbath rest: You shall be tilled and sown (Eze 36:9) and shall yield your fruit to my people Israel, Eze 36:8. Note, It is a blessing to the earth to be made serviceable to men, especially to good men, that will serve God with cheerfulness in the use of those good things which the earth serves up to them.
3.That the people of Israel should have not only a comfortable sustenance, but a comfortable settlement, in their own land: The cities shall be inhabited; the wastes shall be builded, Eze 36:10 And I will settle you after your old estates, Eze 36:11. Their own sin had unsettled them, but now God's favour shall resettle them. When the prodigal son has become a penitent he is settled again in his father's house, according to his former estate. Bring hither the first robe, and put it on him. Nay, I will do better unto you now than at your beginnings. There is more joy for the sheep that is brought back than there would have been if it had never gone astray. And God sometimes multiplies his people's comforts in proportion to the time that he has afflicted them. Thus God blessed the latter end of Job more than his beginning, and doubled to him all he had.
4.That the people, after their return, should be fruitful, and multiply, and replenish the land, so that it should not only be inhabited again, but as thickly inhabited, and as well peopled, as ever. God will bring back to it all the house of Israel, even all of it (observe what an emphasis is laid upon that, Eze 36:10), all whose spirits God stirred up to return; and those only were reckoned of the house of Israel, the rest had cut themselves off from it; or, though but few, in comparison, returned at first, yet afterwards, at divers times, they all returned; and then (says God) I will multiply these men (Eze 36:10), multiply man and beast; and they shall increase, Eze 36:11. Note, God's kingdom in the world is a growing kingdom; and his church, though for a time it may be diminished, shall recover itself and be again replenished.
5.That the reproach long since cast upon the land of Israel by the evil spies, and of late revived, that it was a land that ate up the inhabitants of it by famine, sickness, and the sword, should be quite rolled away, and there should never be any more occasion for it. Canaan had got into a bad name. It had of old spued out the inhabitants (Lev 18:28), the natives, the aborigines, which was turned to its reproach by those that should have put another construction upon it, Num 13:32. It had of late devoured the Israelites, and spued them out too; so that it was commonly said of it, It is a land which, instead of supporting its nations or tribes that inhabit it, bereaves them, overthrows them, and causes them to fall; it is a tenement which breaks all the tenants that come upon it. This character it had got among the neighbours; but God now promises that it shall be so no more: Thou shalt no more bereave them of men (Eze 36:12), shalt devour men no more, Eze 36:14. But the inhabitants shall live to a good old age, and not have the number of their months cut off in the midst. Compare this with that promise, Zac 8:4. Note, God will take away the reproach of his people by taking away that which was the occasion of it. When the nation is made to flourish in peace, plenty, and power, then they hear no more the shame of the heathen (Eze 36:15), especially when it is reformed; when sin, which is the reproach of any people, particularly of God's professing people, is taken away, then they hear no more the reproach of the people. Note, When God returns in mercy to a people that return to him in duty, all their grievances will be soon redressed and their honour retrieved.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Chapter XXXVI. — Verses 1 and following) \"But you, son of man, prophesy over the mountains of Israel and say, 'Mountains of Israel, hear the word of the Lord: Thus says the Lord God, because the enemy has said of you, 'Aha! The ancient heights have become our possession,' therefore prophesy, and say, 'Thus says the Lord God: Because you have been desolate and crushed on all sides (or because you have been scattered from those around you), and have become a possession (or inheritance) for the rest of the nations, and you have risen up on the lips of the tongue, and have become a reproach to the people (or nations).'\ Therefore, O mountains of Israel, hear the word of the Lord God: Thus says the Lord God to the mountains and hills, to the rivers, valleys, and desolate walls (or scattered), and to the deserted and depopulated cities that have been mocked (or trampled) by (Al. and) the rest of the nations all around. Therefore, thus says the Lord God: Because I have spoken in the fire of my zeal against the rest of the nations and against all Edom, who (Vulg. who) have given my land to themselves as an inheritance with joy (Al. with the sword), and with the whole heart, and with all their soul, and have expelled it to ravage (or with hatred despising souls, to overthrow them in devastation). Therefore he says (( Vulg. he is silent, says)), prophesy over the land of Israel, and you shall say to the mountains and hills, the ridges and valleys, thus says the Lord God: Behold, I in my zeal, and in my fury, have spoken, because you have endured the confusion (or reproaches) of the nations. Therefore thus says the Lord God (or Adonai the Lord): I have raised (or will raise) my hand, that the nations which are around you, they themselves shall bear their confusion (or disgrace). But you, O mountains of Israel, shall shoot forth your branches and yield your fruit to my people Israel, for they are about to come. For behold, I am for you, and I will turn to you, and you shall be tilled and sown. And I will multiply people on you, the whole house of Israel, all of it. The cities shall be inhabited and the waste places rebuilt. And I will fill you with people and animals, and they shall multiply and be fruitful. And I will cause you to be inhabited as in your former times, and will do more good to you than ever before. Then you will know that I am the Lord. And I will bring forth (or generate) upon you, my people Israel, and they will possess you (or you), and you will be (or you will be) for an inheritance, and you will no longer be added, so that you may be without them (or and you will no longer add, so that they may make you childless). Thus says the Lord God: Because they have said of you (or to you), you are a devourer of men, and a choker of your nation: therefore you will no longer eat men, and you will no longer kill your nation, says the Lord God: nor will I cause the confusion (or shame) of nations to be heard in you (or in you) any longer, and you will not bear the reproach of peoples (or you will not bear), and you will no longer lose your nation (or your nation will no longer be without children), says the Lord God. Above is the description of the prophet's appearance, or rather his turning towards the mountain of Seir. Here the son of man speaks to the mountains, or rather to the mountains of Israel, who are commanded to hear the word of God. And to briefly delay the allegory, the overall meaning of the prophecies concerning the mountains of Israel is this: Because the enemy, that is, the mountain of Seir, has insulted you and believed that he would possess you forever, and the once high places of the Lord are now deserted and have passed into his inheritance, and not only did he say this, but he also possessed you for a considerable time, to the extent that he spoke arrogantly against you, which brought reproach upon you from all nations. Therefore, thus says the Lord God, not only to the mountain of Seir, but also to its mountains and hills, streams, valleys, deserts, and ruins, and to the abandoned cities: because he has spoken with the fire of his zeal, not only against all the nations, but especially against Edom, which, he says, has held my land in possession along with the other nations, and has possessed it with the sword, and has possessed it with all their heart, in order to drive out its inhabitants and lay waste to the land. Therefore, speak, says the prophet, concerning the land of Israel, and say to the mountains, and hills, and hills (which the Seventy interpreted as 'valleys,' which we understand as wooded areas) and valleys. Thus says the Lord God: in my zeal and fury, I will be the avenger of your reproach, and I will raise my hand, so that the nations that are around you may bear their disgrace and confusion: but you, O mountains of Israel, will bear fruit according to your former state, and produce shoots and, according to the Seventy, bring forth grapes, with which my people Israel will be satisfied. That which you may not think will happen after a long time is near, imminent, and will come. And lest this seem difficult to you, I myself will come to you, and those who had departed from you will return to you, so that you may regain your former culture and all things may be fulfilled, so that there may be many people among you, and cities, which were previously destroyed, may be inhabited. And not only will I multiply people, but also animals will multiply and increase, and I will make you dwell as in the beginning, when Moses, leading the two and a half tribes across the Jordan (Numbers 32), and under Joshua, son of Nun, the other nine and a half tribes possessed the land of Judah (Joshua 1 and 13): and I will give you much greater possessions than you had in the beginning before you experienced various captivities. And when I have done this to you, then you will know that I am the Lord. And you, O land of Israel, will be full and abundant, a possession for my people, who will inherit you. You will no longer be without children. But when your inhabitants multiply, O mountains of Israel, then your enemies will no longer accuse you of devouring men and of being a land without children. Instead, you will multiply and your descendants will be numerous. You will neither hear, he said, any longer, nor will you endure the confusion of the nations, nor will you lose your people, so that you may eventually endure captivity, because the Lord has spoken. We will say these things loosely in the Jewish manner, which they expect in the thousand-year kingdom, when they assert that the city of Jerusalem is to be rebuilt, and the temple, which is described at the end of this volume, and the happiness of all things, some of which they believe were fulfilled under Zerubbabel. But how can this be fulfilled, what is said: 'And I will make you dwell as in the beginning, and I will give you greater blessings than you had in the beginning?' For under Zerubbabel, Ezra, and Nehemiah, only a few of the people were brought back, and they themselves were obedient to the Medes and Persians, and subsequently served the Macedonians, Egyptians, and Romans, and even to this day they serve various kings of different nations, such as Titus and Vespasian. Therefore, this prophecy at the end cannot possibly be fulfilled: 'And you will no longer bear the reproach of the nations, and you will not lose your people anymore.' And because it is now lengthy against the Jewish doctrine, and the blessedness serving the stomach and throat of the Jews, who desire all earthly things, and say: Let us eat and drink, of which the Apostle also speaks: Food for the stomach and the stomach for food: but God will destroy both it and them (I Cor. VI, 13), let us now briefly explain: let us now pass on to spiritual understanding, according to which we have also interpreted the extreme parts of Isaiah. For we do not expect Jerusalem to be adorned and golden from heaven, according to the Jewish fables which they call 'second books', nor will we suffer the injury of circumcision, nor will we offer sacrifices of bulls and rams, nor will we sleep in the idleness of the Sabbath. Many of our people, especially in Tertullian's book titled 'On the Hope of the Faithful', and in Lactantius' seventh volume of 'Institutions', and in the frequent explanations of Bishop Victorinus of Pettau, and recently in our own Severus' dialogue called 'The Rooster', have also said this. And that I may mention the Greeks, and unite the first and the last, Irenaeus and Apollinarius. Therefore, we will say that the mountains of Israel are the prophets and apostles, who hear the word of God, and to whom the enemy devil insulted, saying: 'Well done, once lofty mountains, about which it is written: The mountains are round about it, and the Lord is round about His people' (Ps. 124:2), have been given to me as a possession, when they were desolated by the narrowness of persecution, and trodden down round about, and have become an inheritance to the rest of the nations, and have been blasphemed by all. Therefore the Lord speaks, having trampled upon the mountains and desolated them, not only the mountains but also the lower parts and through every step on the land of Judea, that is, on the mountain of the Church which is written: A city set on a mountain cannot be hidden (Matthew 5:14); and on the hills and torrents, whose faith is increased in the winter of persecutions and in the storm of trials. Also on these valleys, which have been brought low by humility, and on the deserted Churches and walls, and on the whole world, on the gatherings of Churches that have been abandoned, such as the persecution that took place throughout the world under Diocletian and Maximian, by which Churches were proscribed and devastated: when all the nations of the Gentiles and the heretical nations mocked the Church, because it spoke in the fire of its zeal and especially against Edom, which wanted to carry the image of the earthly, having cast aside the image of the heavenly (1 Corinthians 15). For they indeed have taken the land of God as their inheritance, and with their whole heart and soul they have persecuted the Church of the Lord, and they have cast it out from its seats, and have laid it waste. But what has it profited the nations, what has it benefited the heretical peoples to insult the land of the Lord: when the Lord speaks to it, and to its hills, and mountains, and wooded places, which were flourishing with the beauty of paradise: and to the hills of which we have spoken above, he has spoken in his zeal and fury: and he lifts his hand against the adversaries, who have persecuted the Church, to bring about their confusion and disgrace? Then, with the persecutors killed and peace restored to the Church, the mountains of Israel, namely the Apostles and Apostolic men, will bring forth their trees and extend their branches, and they will produce grapes to be trodden in the winepress of the Lord, from which new wine is poured, which will intoxicate the peoples of the believers, and the wine that brings joy to the heart of man will be pressed out (Psalm 103): so that all the fruits of the mountains, from which the bread that comes down from heaven is made, may be eaten by the people of the God of Israel. And let us not despair in persecutions, it is added: The time is near for it to come. For he will come, coming indeed, and will not delay (Hab. 2:3). From there he promises his coming to the mountains, and to those who have endured in tribulations, and he promises that after the heat of persecution the earth, previously gleaned by the ploughshare of Christ, will be cultivated, and will receive every seed of virtue, from which men will be born and multiplied, and all the house of Israel. And when the cities, that is, the churches of the believers, were inhabited again by returning crowds, not only the men who were knowledgeable in the Scriptures will be there, but also the animals, and the simple believers will multiply and grow, and the churches will be inhabited as in the beginning, that is, before the persecution arose, and they will flourish with greater blessings than they had from the beginning, crowned by the victories of the martyrs. And then they will know that He is the Lord, who restores His people to their former state, which possesses the Churches, and that the Churches themselves are the inheritance of the Churches, and no longer without children, whom He had lost in persecution. Hence the prophet is commanded to speak to the land of the gentle, the land of the living, or to the mountains of Israel, and to say: You shall no longer suffer the reproach of persecutors, nor will they insult your slaughtered people, like sheep for slaughter. With peace being restored, all reproaches will cease, and you will no longer endure confusion and disgrace among various wanderings, but you will have your nation and your people, for the truth of the promise, spoken by the Lord, has been confirmed.
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Summary
Ezekiel 36:2 initiates a pivotal prophetic discourse, capturing the Lord GOD's indignant response to the malicious taunts of Israel's surrounding enemies. These adversaries, witnessing Judah's desolation and exile, gleefully proclaimed ownership over the "ancient high places"—the very heart of Israel's promised land and its enduring landmarks. This verse powerfully sets the stage for God's declaration of His unwavering sovereignty, His commitment to vindicate His holy name, and His dramatic, forthcoming restoration of His people and their rightful inheritance, unequivocally demonstrating that no human triumph over His covenant nation goes unnoticed or unaddressed by the Almighty.
Context
Literary Context
This verse immediately follows Ezekiel 35, which details God's fierce judgment against Mount Seir (Edom) for its perpetual hostility toward Israel and its gleeful participation in Judah's downfall. Ezekiel 36:2 directly picks up on the theme of enemy taunts and territorial claims, particularly those mentioned in Ezekiel 35:10. The emphatic "Thus saith the Lord GOD" serves as a divine oracle, marking a significant transition from the judgment of Edom to God's direct address concerning Israel's land and future. This verse initiates a crucial section (chapters 36-37) that dramatically shifts the prophetic focus from judgment to the promise of restoration, concentrating on the land, the people, and the Spirit, culminating in the powerful vision of the dry bones and the reunification of Israel in Ezekiel 37.
Historical & Cultural Context
The prophet Ezekiel ministered during the traumatic period of the Babylonian exile, roughly from 597 to 571 BC. During this time, Jerusalem had been destroyed, the Temple lay in ruins, and the people of Judah were dispersed in Babylon. This catastrophic event was widely perceived by surrounding nations, such as Edom, Ammon, Moab, and Philistia, as a definitive sign of Israel's God being defeated and their land being ripe for the taking. These nations often harbored long-standing animosity towards Israel, viewing Judah's collapse as an opportune moment for territorial expansion and a chance to mock the covenant God of Israel. The phrase "ancient high places" refers not primarily to elevated cultic sites (though some may have been that), but more broadly to the significant, enduring geographical features and historical landmarks of the land of Israel, symbolizing its entirety as a divine inheritance. Their claim of "possession" was a direct and blasphemous affront to God's covenant promise to Abraham and his descendants concerning the land, as established in passages like Genesis 15:18-21 and reiterated throughout the Pentateuch.
Key Themes
Ezekiel 36:2 introduces several pivotal themes that permeate the chapter and the broader book. Firstly, it underscores Divine Awareness and Indignation, revealing that God is neither oblivious nor indifferent to the scorn and predatory intentions of Israel's adversaries; His opening "Thus saith the Lord GOD" emphasizes His supreme authority and His intent to respond decisively. Secondly, it highlights the Sanctity of the Land as God's sovereign gift and a crucial component of His covenant with Israel. The enemy's claim on the "ancient high places" is an act of spiritual warfare, challenging God's ownership and faithfulness, as seen in the broader narrative of the land's significance throughout the Pentateuch and Prophets (e.g., Deuteronomy 1:8). Thirdly, the verse vividly portrays Enemy Arrogance and Blasphemy through the interjection "Aha," which conveys malicious pleasure and triumph, implying a direct challenge to God's power and His covenant fidelity. Finally, it foreshadows God's Defense of His People and His Name, setting the stage for the powerful promises of restoration where God declares His intention to restore Israel not for their righteousness, but for the vindication of His holy name among the nations, a theme powerfully articulated in Ezekiel 36:22-23.
Exposition and Analysis
Key Word Analysis
This onomatopoeic interjection (H1889) vividly expresses malicious delight, scorn, or triumph. In this context, it conveys the enemy's gloating and derision over Israel's misfortune, highlighting their cruel pleasure in the desolation of the land and the humiliation of God's people. It is a vocalization of contempt and perceived victory, a direct affront to God's covenant faithfulness.
From an unused root meaning "to be high" (H1116), this term refers to an elevation, height, or high place. While often associated with idolatrous worship sites in other contexts, here, especially when coupled with "ancient," it primarily refers to the prominent, enduring geographical landmarks and significant territories of Israel. It signifies the very heart and most recognizable features of the land that God had given to His people, now claimed by their enemies as their own.
This feminine noun (H4181) means a possession, heritage, or inheritance. Its use by the enemy signifies their claim of ownership and legal right over Israel's land, directly challenging God's prior grant of this land as an eternal inheritance to His covenant people. It underscores the enemy's intent to permanently appropriate what belongs to Israel and, by extension, to God Himself.
Verse Breakdown
"Thus saith the Lord GOD;"
This is a classic prophetic formula, emphasizing that the following words are not human opinion but a direct, authoritative declaration from the sovereign God. "Lord GOD" (Hebrew: 'Ădônây Yᵉhôvih, H136, H3069) combines God's title of absolute mastery with His sacred covenant name, underscoring His ultimate authority, faithfulness, and personal involvement.
"Because the enemy hath said against you,"
This clause identifies the specific impetus for God's divine declaration: the precise words and actions of Israel's adversaries. It highlights God's meticulous attentiveness to the scorn and malice directed against His people, indicating that their taunts have reached His ears and provoked His righteous response.
"Aha, even the ancient high places are ours in possession:"
This is the precise, defiant taunt of the enemy. "Aha" expresses their unrestrained, malicious glee and triumphalism. "Ancient high places" refers to the enduring, prominent features and territories of Israel's land, symbolizing the entire inheritance God had promised. Their declaration "are ours in possession" signifies their triumphal claim of permanent ownership, believing they have irrevocably seized what God had promised to Israel, thereby mocking God's covenant and His people.
Literary Devices
Ezekiel 36:2 employs several potent literary devices to convey its message with dramatic force. The opening phrase, Divine Oracle Formula ("Thus saith the Lord GOD"), immediately establishes the divine authority and gravity of the message, signaling that the following words are God's direct and unchallengeable pronouncement. The interjection "Aha" serves as a powerful instance of Onomatopoeia, mimicking the sound of malicious glee and contempt, making the enemy's scorn palpable and vivid to the audience. Furthermore, there is a subtle use of Synecdoche where "ancient high places" represents the entire land of Israel, a part standing for the whole, emphasizing the enemy's comprehensive claim over God's inheritance. The verse also sets up a dramatic Antithesis between the enemy's boast of possession and God's impending declaration of restoration, creating a profound tension that will be resolved by God's sovereign and powerful action throughout the rest of the chapter.
Theological and Thematic Connections
Ezekiel 36:2 is foundational to understanding God's unwavering commitment to His covenant promises, even in the face of national disaster and enemy taunts. It reveals that God's honor and reputation are inextricably linked to the destiny of His people and their land. The enemy's claim on the "ancient high places" is not merely a geopolitical maneuver but a direct challenge to God's sovereignty and His ability to keep His word. God's immediate and forceful response demonstrates His active involvement in human history, His awareness of all injustices, and His ultimate power to reverse what appears to be an irreversible defeat. This verse underscores that God will act, not primarily because of Israel's righteousness (which was profoundly lacking), but for the sake of His own holy name, which had been profaned among the nations through Israel's exile and apparent abandonment.
Reflection and Application
Ezekiel 36:2 offers profound reassurance and a compelling call to trust in God's ultimate justice, even when circumstances appear bleak and adversaries seem triumphant. In our own lives, we may face "enemies"—whether spiritual opposition, personal struggles, or societal forces—that mock our faith, challenge our inheritance in Christ, or gloat over our perceived weaknesses and failures. This verse powerfully reminds us that God is neither distant nor unaware of these taunts. He hears every word, sees every malicious intent, and is perfectly capable of responding with divine power and perfect timing. Just as God defended His land and His name against those who sought to claim what was not theirs, He will defend His people and His promises today. We are called to stand firm, knowing that our ultimate inheritance is secure in Him, and that His honor is tied to our ultimate vindication. This should inspire courage and patience, trusting that God's timing is perfect and His victory is assured, not because of our strength or merit, but because of His sovereign character and unwavering faithfulness.
Questions for Reflection
FAQ
Who are "the enemy" mentioned in this verse?
"The enemy" primarily refers to the surrounding nations that bordered Israel, such as Edom, Ammon, Moab, and Philistia. These nations often had long-standing animosity towards Israel and seized upon Judah's downfall and exile as an opportunity to expand their own territories and mock God's covenant people. Their malicious actions and God's subsequent judgments against them are described in more detail in chapters like Ezekiel 25 and Ezekiel 35, where God pronounces judgment against them for their malicious pleasure in Israel's calamity.
What are "the ancient high places" that the enemy claimed?
While "high places" (Hebrew: bâmâh) can sometimes refer to pagan worship sites, in this specific context, especially with the modifier "ancient," it more broadly signifies the significant and enduring geographical landmarks and territories of the land of Israel. It represents the very heart of the inheritance God had promised to His people, from the time of Abraham. The enemy's claim of "possession" over these sites was a symbolic and literal attempt to appropriate Israel's divine inheritance and erase their presence from the land, directly challenging God's covenant faithfulness and ownership.
Why is God so indignant about the enemy's taunt?
God's indignation stems from several profound factors. Firstly, the taunt was a direct challenge to His sovereignty and power; the enemy believed that Israel's God had been defeated, allowing them to seize His people's land with impunity. Secondly, it was an act of profound disrespect and cruelty towards His suffering people, gloating over their misfortune and exile. Thirdly, and most importantly, the enemy's actions and words profaned God's holy name among the nations. God had chosen Israel and given them the land, and their exile led the surrounding nations to question His power and faithfulness. God's powerful response in Ezekiel 36:2-7 and subsequent verses is therefore a vindication of His own name and a definitive demonstration of His unwavering commitment to His covenant with Israel.
Christ-Centered Fulfillment
Ezekiel 36:2, with its depiction of the enemy's malicious claim over Israel's inheritance, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the true Israel and the rightful inheritor of all things. Just as the ancient enemies sought to dispossess God's people of their land, so too did the powers of darkness and sin seek to usurp humanity's spiritual inheritance and mock God's redemptive plan. The "Aha" of the enemy echoes the taunts hurled at Christ on the cross, where it seemed the forces of evil had triumphed, claiming possession over the "high place" of Golgotha and the very Son of God (e.g., Matthew 27:39-44). However, just as the Lord GOD declared His sovereign response to Israel's enemies, so too did God raise Jesus from the dead, demonstrating His ultimate victory over sin, death, and all spiritual adversaries. Through Christ, the true "ancient high place" of God's dwelling (His body, the Church) is established, and believers are granted an imperishable inheritance, secured not by human strength or earthly territory, but by the finished work of the Lamb of God, who takes away the sin of the world!. Jesus, as the ultimate Son of David and the promised Messiah, is the rightful heir to the land and the promises, and through Him, we receive a spiritual inheritance that no enemy can ever claim (e.g., Ephesians 1:11 and 1 Peter 1:3-5). His resurrection is God's definitive "Thus saith" against every taunt and every claim of the enemy, securing for us an eternal and unshakeable possession in Him.