TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 36:25–38. His three-level outline is real structure in the source text, so it is rendered as structure.
The people of God might be discouraged in their hopes of a restoration by the sense not only of their unworthiness of such a favour (which was answered, in the foregoing verses, with this, that God, in doing it, would have an eye to his own glory, not to their worthiness), but of their unfitness for such a favour, being still corrupt and sinful; and that is answered in these verses, with a promise that God would by his grace prepare and qualify them for the mercy and then bestow it on them. And this was in part fulfilled in that wonderful effect which the captivity in Babylon had upon the Jews there, that it effectually cured them of their inclination to idolatry. But it is further intended as a draught of the covenant of grace, and a specimen of those spiritual blessings with which we are blessed in heavenly things by that covenant. As (ch. 34) after a promise of their return the prophecy insensibly slid into a promise of the coming of Christ, the great Shepherd, so here it insensibly slides into a promise of the Spirit, and his gracious influences and operations, which we have as much need of for our sanctification as we have of Christ's merit for our justification.
I.God here promises that he will work a good work in them, to qualify them for the good work he intended to bring about for them, Eze 36:25-27. We had promises to the same purport, Eze 11:18-20.
1.That God would cleanse them from the pollutions of sin (Eze 36:25): I will sprinkle clean water upon you, which signifies both the book of Christ sprinkled upon the conscience to purify that and to take away the sense of guilt (as those that were sprinkled with the water of purification were thereby discharged from their ceremonial uncleanness) and the grace of the Spirit sprinkled on the whole soul to purify it from all corrupt inclinations and dispositions, as Naaman was cleansed from his leprosy by dipping in Jordan. Christ was himself clean, else his blood could not have been cleansing to us; and it is a Holy Spirit that makes us holy: From all your filthiness and from all your idols will I cleanse you. And (Eze 36:29) I will save you from all your uncleannesses. Sin is defiling, idolatry particularly is so; it renders sinners odious to God and burdensome to themselves. When guilt is pardoned, and the corrupt nature sanctified, then we are cleansed from our filthiness, and there is no other way of being saved from it. This God promises his people here, in order to his being sanctified in them, Eze 36:23. We cannot sanctify God's name unless he sanctify our hearts, nor live to his glory, but by his grace.
2.That God would give them a new heart, a disposition of mind excellent in itself and vastly different from what it was before. God will work an inward change in order to a universal change. Note, All that have an interest in the new covenant, and a title to the new Jerusalem, have a new heart and a new spirit, and these are necessary in order to their walking in newness of life. This is that divine nature which believers are by the promises made partakers of.
3.That, instead of a heart of stone, insensible and inflexible, unapt to receive any divine impressions and to return any devout affections, God would give a heart of flesh, a soft and tender heart, that has spiritual senses exercised, conscious to itself of spiritual pains and pleasures, and complying in every thing with the will of God. Note, Renewing grace works as great a change in the soul as the turning of a dead stone into living flesh.
4.That since, besides our inclination to sin, we complain of an inability to do our duty, God will cause them to walk in his statutes, will not only show them the way of his statutes before them, but incline them to walk in it, and thoroughly furnish them with wisdom and will, and active powers, for every good work. In order to this he will put his Spirit within them, as a teacher, guide, and sanctifier. Note, God does not force men to walk in his statutes by external violence, but causes them to walk in his statutes by an internal principle. And observe what use we ought to make of this gracious power and principle promised us, and put within us: You shall keep my judgments. If God will do his part according to the promise, we must do ours according to the precept. Note, The promise of God's grace to enable us for our duty should engage and quicken our constant care and endeavour to do our duty. God's promises must drive us to his precepts as our rule, and then his precepts must send us back to his promises for strength, for without his grace we can do nothing.
II.God here promises that he will take them into covenant with himself.
The sum of the covenant of grace we have, Eze 36:28. You shall be my people, and I will be your God. It is not, "If you will be my people, I will be your God" (though it is very true that we cannot expect to have God to be to us a God unless we be to him a people), but he has chosen us, and loved us, first, not we him; therefore the condition is of grace, is by promise, as well as the reward; not of merit, not of works: "You shall be my people; I will make you so; I will give you the nature and spirit of my people, and then I will be your God." And this is the foundation and top-stone of a believer's happiness; it is heaven itself, Rev 21:3, Rev 21:7.
III.He promises that he will bring about all that good for them which the exigence of their case calls for. When they are thus prepared for mercy,
1.Then they shall return to their possessions and be settled again in them (Eze 36:28): You shall dwell in the land that I gave to your fathers. God will, in bringing them back to it, have an eye not to any merit of theirs, but to the promise made to the fathers; for therefore he gave it to them at first, Deu 7:7, Deu 7:8. Therefore he is gracious, because he has said that he will be so. This shall follow upon the blessed reformation God would work among them (Eze 36:33): "In the day that I shall have cleansed you from all your iniquities, and so shall have made you meet for the inheritance, I will cause you to dwell in the cities, and so put you in possession of the inheritance." This is God's method of mercy indeed, first to part men from their sins, and then to restore them to their comforts.
2.Then they shall enjoy a plenty of all good things. When they are saved from their uncleanness, from their sins which kept good things from them, then I will call for the corn and will increase it, Eze 36:29. Plenty comes at God's call, and the plenty he calls for shall be still growing; and when he speaks the word the fruit both of the tree and of the field shall multiply. As the inhabitants multiply the productions shall multiply for their maintenance; for he that sends mouths will send meat. Famine was one of the judgments which they had laboured under, and it had been as much as any a reproach to them, that they should be starved in a land so famed for fruitfulness. But now I will lay no famine upon you; and none are under that rod without having it laid on by him. Then they shall receive no more reproach of famine, shall never be again upbraided with that, nor shall it ever be said that God is a Master that keeps his servants to short allowance. Nay, they shall not only be cleared from the reproach of famine, but they shall have the credit of abundance. The land that had long lain desolate in the sight of all that passed by, that looked upon it, some with contempt and some with compassion, shall again be tilled (Eze 36:34), and, having long lain fallow, it will now be the more fruitful. Observe, God will call for the corn and yet they must till the ground for it. Note, Even promised mercies must be laboured for; for the promise is not to supersede, but to quicken and encourage our industry and endeavour. And such a blessing will God command on the hand of the diligent that all who pass by shall take notice of it, with wonder, Eze 36:35. They shall say, "See what a blessed change here is, how this land that was desolate has become like the garden of Eden, the desert turned again into a paradise," Note, God has honours in reserve for his people to be crowned with sufficient to counterbalance the contempt they are now loaded with, and in them he will be honoured. This wonderful increase both of the people of the land and of its products is compared (Eze 36:38) to the large flocks of cattle that are brought to Jerusalem, to be sacrificed at one of the solemn feasts. Even the cities that now lie waste shall be filled with flocks of men, not like the flocks with which the pastures are covered over (Psa 65:13), but like the holy flock which is brought to the courts of the Lord's house. Note, Then the increase of the numbers of a people is honourable and comfortable indeed when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God's temple.
IV.He shows what shall be the happy effects of this blessed change.
1.It shall have a happy effect upon the people of God themselves, for it shall bring them to an ingenuous repentance for their sins (Eze 36:31): Then shall you remember your own evil ways and shall loathe yourselves. See here what sin is; it is an abomination, a loathsome thing, that abominable thing which the Lord hates. See what is the first step towards repentance; it is remembering our own evil ways, reflecting seriously upon the sins we have committed and being particular in recapitulating them. We must remember against ourselves not only our gross enormities, our own evil ways, but our defects and infirmities, our doings that were not good, not so good as they should have been; not only our direct violations of the law, but our coming short of it. See what is evermore a companion of true repentance, and that is self-loathing, a holy shame and confusion of face: "You shall loathe yourselves in your own sight, seeing how loathsome you have made yourselves in the sight of God." Self-love is at the bottom of sin, which we cannot but blush to see the absurdity of; but our quarrelling with ourselves is in order to our being, upon good grounds, reconciled to ourselves. And, lastly, see what is the most powerful inducement to an evangelical repentance, and that is a sense of the mercy of God; when God settles them in the midst of plenty, then they shall loathe themselves for their iniquities. Note, The goodness of God should overcome our badness and lead us to repentance. The more we see of God's readiness to receive us into favour upon our repentance the more reason we shall see to be ashamed of ourselves that we could ever sin against so much love. That heart is hard indeed that will not be thus melted.
2.It shall have a happy effect upon their neighbours, for it shall bring them to a more clear knowledge of God (Eze 36:36): "Then the heathen that are left round about you, that spoke ignorantly of God (for so all those do that speak ill of him) when they saw the land of Israel desolate, shall begin to know better, and to speak more intelligently of God, being convinced that he is able to rebuild the most desolate cities and to replant the most desolate countries, and that, though the course of his favours to his people may be obstructed for a time, they shall not be cut off for ever." They shall be made to know the truth of divine revelation by the exact agreement which they shall discern between God's word which he has spoken to Israel and his works which he has done for them: I the Lord have spoken it, and I will do it. With us saying and doing are two things, but they are not so with God.
V.He proposes these things to them, not as the recompence of their merits, but as the return of their prayers.
1.Let them not think that they have deserved it: Not for your sakes do I this, be it known to you (Eze 36:22, Eze 36:32); no, be you ashamed and confounded for your own ways. God is doing this, all this which he has promised; it is as sure to be done as if it were done already, and present events have a tendency towards it. But then,
(1.)They must renounce the merit of their own good works, and be brought to acknowledge that it is not for their sakes that it is done; so, when God brought Israel into Canaan the first time, an express caveat was entered against this thought. Deu 9:4-6, It is not for thy righteousness. It is not for the sake of any of their good qualities or good deeds, not because God had any need of them, or expected any benefit by them. No, in showing mercy he acts by prerogative, not for our deserts, but for his own honour. See how emphatically this is expressed: Be it known to you, it is not for your sakes, which intimates that we are apt to entertain a high conceit of our own merits and are with difficulty persuaded to disclaim a confidence in them. But, one way or other, God will make all his favourites to know and own that it is his grace, and not their goodness, his mercy, and not their merit, that made them so; and that therefore not unto them, not unto them, but unto him, is all the glory due.
(2.)They must repent of the sin of their own evil ways. They must own that the mercies they receive from God are not only not merited, but that they are a thousand times forfeited; and therefore they must be so far from boasting of their good works that they must be ashamed and confounded for their evil ways, and then they are best prepared for mercy.
2.Yet let them know that they must desire and expect it (Eze 36:37): I will yet for this be enquired of by the house of Israel. God has spoken, and he will do it, and he will be sought unto for it. He requires that his people should seek unto him, and he will incline their hearts to do it, when he is coming towards them in ways of mercy.
(1.)They must pray for it, for by prayer God is sought unto, and enquired after. What is the matter of God's promises must be the matter of our prayers. By asking for the mercy promised we must give glory to the donor, express a value for the gift, own our dependence, and put honour upon prayer which God has put honour upon. Christ himself must ask, and then God will give him the heathen for his inheritance, must pray the Father, and then he will send the Comforter; much more must we ask that we may receive.
(2.)They must consult the oracles of God, and thus also God is sought unto and enquired after. The mercy must be, not an act of providence only, but a child of promise; and therefore the promise must be looked at, and prayer made for it with an eye of faith fastened upon the promise, which must be both the guide and the ground of our expectations. Both these ways we find God enquired of by Daniel, in the name of the house of Israel, when he was about to do those great things for them; he consulted the oracles of God, for he understood by books, the book of the prophet Jeremiah, both what was to be expected and when; and then he set his face to seek God by prayer, Dan 9:2, Dan 9:3. Note, Our communion with God must be kept up by the word and prayer in all the operations of his providence concerning us and in both he must be enquired of.
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.
(Verse 16 and following) And the word of the Lord came to me, saying: Son of man, the house of Israel have dwelt (or dwells) in their own land, and they have defiled it with their ways and their idols: according to the uncleanness of a woman in her menstrual impurity, their way has become before me. And I poured out my indignation (or fury) upon them, for the blood they have shed upon the land: they have defiled it with their idols, and I scattered them among the nations, and dispersed them in the lands (or regions) according to their ways, and judged them for their inventions (or sins), and they entered into the nations to which they came, and defiled my holy name, when it was said of them, This is the people of the Lord, and they have come out of his land. And I spared my holy name (that is, I spared them for the sake of my holy name) which the house of Israel had profaned among the nations to which they came. Therefore, say to the house of Israel, thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to whom you came. And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the Lord, declares the Lord God, when through you I vindicate my holiness before their eyes. Indeed, I will take you from the nations, and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. And I will put my spirit in your midst (or give it to you), and I will make you walk in my precepts (or my justifications), and keep my judgments, and do (or make) them ((Vulg. is silent on them)). And you shall dwell in the land which I gave to your fathers, and you shall be to me a people, and I will be to you a God. And I will save you ((Al. I will save you)) from all your defilements (or impurities), and I will call forth grain, and multiply it, and I will not give (or give) you famine, and I will multiply the fruit of the tree, and the produce of the field, so that you will no longer bear the reproach of famine among the nations. And you shall remember your evil ways, and your deeds that were not good, and your iniquities, and your abominations. And I will not do for your sake, saith the Lord God, let it be known unto you. Be ye confounded, and ashamed at your own ways, O house of Israel. Thus saith the Lord God: In the day that I shall cleanse you from all your iniquities, and shall cause the cities to be inhabited, and shall repair the ruinous places, And the desolate land shall be tilled, which before was waste in the sight of all that passed by, They shall say: This land that was untilled (or desolate) is become as a garden of pleasure; and the cities that were uninhabitable, and deserted, and ruined, are now fenced, and inhabited. And the nations shall know that those who were left all around you, who were scattered, I the Lord have rebuilt. I have replanted what was desolate. I the Lord have spoken and I will do it. Thus says the Lord God: In this I will be found by the house of Israel, and I will act for them. I will multiply them like a flock of people, like a holy flock, like the flock of Jerusalem in its appointed feasts. The cities shall be inhabited again, and the waste places rebuilt with flocks of people. Then they shall know that I am the Lord. The things that are said are clear, and the whole sense of the mountains of Israel, which were previously desert, and afterwards restored, is now more clearly revealed. And God explains why He handed over the people of Israel to captivity, and promises, due to His mercy, to bring them back to the land of Judah and to give them much greater things than He had taken away. Some Jews refer this to the times of Zerubbabel, when, with Cyrus, the king of the Persians releasing their captivity, many were brought back from the tribe of Judah and Benjamin to Judah. But others refer it to a kingdom of a thousand years, when under Christ, whom they suppose to be coming, the city of Jerusalem is to be built, and the temple to be constructed, concerning which temple we shall speak in the interpretation of the last part of the book. Meanwhile, let us pass briefly through the remaining portion of this chapter, and consider what seems to be said to us according to the understanding of the Church. The house of Israel, that is, the people of the Jews, once dwelt in their land, that is, in the land of Judah, when they were brought out of Egypt. But they defiled it with their ways and pursuits, or their idols, and they became so polluted that they were compared to the filth of a menstruating woman. Because of this, God poured out his indignation upon them, for the blood of the prophets and the righteous, which they had shed on the earth, as the Savior says in the Gospel: Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you (Matthew 23:37). And again (Verse 35): Amen, amen I say to you: the blood of Abel, the just, shall be required of this generation from the blood of Zacharias, the son of Barachias, whom you killed between the altar and the temple. Amen, I say to you, all these things shall come upon this generation. Therefore, behold I send to you prophets and wise men and scribes, and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city, that upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the altar and the temple. Amen I say to you, all these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not? Behold, your house shall be left to you, desolate! For I say to you, you shall not see me henceforth till you say: Blessed is he that cometh in the name of the Lord! When I saw this, he said, not for their sake, but for the sake of my holy name (for I am the Creator of all), I spared them and sanctified them, and I restored them to their former glory, so that I might pour out clean water of saving Baptism upon those who believe and have turned away from error, and cleanse them from their abominations and from all the errors in which they were occupied, and give them a new heart to believe in the Son of God and a new spirit, of which David speaks: Create in me a clean heart, O God, and renew a right spirit within me (Ps. 50:21). And it is to be considered that a new heart and a new spirit are given through the effusion and sprinkling of water. When, however, a new heart and a new spirit are given, then all hardness, which is compared to stone, will be removed from the Jewish heart, so that the heart may be a fleshy, soft, and tender one, which can receive the spirit of God within itself and be inscribed with saving words. Then they will walk in the precepts of the Lord and keep His judgments, and they will dwell in the land of confession, which He had given to their fathers Abraham, Isaac, and Jacob, and to all the holy ones and prophets, and they will become the people of God, and the Lord will be their God, as is proven in the present time. And when they are saved, the Lord will call the grain and multiply it. For unless a grain of wheat falls into the ground and dies, it remains alone (John 12:24). And they will not endure hunger (Amos 8:11): not hunger for bread and thirst for water, but hunger for hearing the word of God, which he who came from the Father, having received all substance, scattered: when in the necessity of hunger, he fed on the pods of swine (Luke 15). Then the fruit of the tree, that is, wisdom, will be multiplied, of which it is written: The tree of life is to all who seek it (Prov. III, 18): and the produce of the field will be like Jacob, whose scent was like the scent of a full field, to whom the Lord blessed (Genes. XXVII, 27). They will no longer bear the reproach of famine among the nations, which the unbelief of the Jews suffers to this day: but after they have attained blessedness, they will imitate the Apostle who says: I am not worthy to be called an Apostle, because I persecuted the Church of God (I Cor. XV, 9). And they will remember their worst ways and their non-good pursuits, by which they offended God. And their iniquities and their crimes, by which they previously erred, will displease them. But the Lord will attribute all these things, not for the sake of those who perished by their own error, but for the sake of his holy name. Therefore, he provokes the house of Israel to be confused and ashamed about their past vices, and to understand their Creator. But after he will have cleansed the people of the believers from their iniquities, and he will have made the cities of the Church to be inhabited, and he will have restored the ruined things that had fallen in the synagogues, and the land of confession will have been cultivated with the ceremonies of God, which once seemed desolate to all the saints who pass by the works of earthly conversation: then all will say: How does the land of Judah, which once was uncultivated, now have the likeness of the paradise of God; and the cities of Judah, which were deserted and abandoned, and buried by their unbelief, now stand upright and fortified in confession, and in the name of the Lord and Savior? So that every creature may know, and the multitudes of Angels, which surround the land of Israel, that the Lord has built up the desolate cities and planted the barren regions, and that He has fulfilled what He had promised through the prophets. And this will not be the extent of His generosity towards the people He has saved, but He will provide even greater things. For indeed, He will be found by the house of Israel, who had been sought for a long time and was not found. And after he finds him, he will multiply them like sheep: not of brute animals, but of sheep of men, which are full of reason and confession, like holy sheep and flocks of Jerusalem, in which the worship of God proper and the vision of peace is, in its solemnities when we eat the unleavened bread of sincerity and truth (1 Cor. 5), and we feed on the flesh of the Lamb and drink its blood, and in the seven weeks, and in the tabernacles of this present age we celebrate the Lord's Day festivals, so that the once desolate cities may become full of flocks of men, and by this means they may know that he himself is the Lord, who has provided all things. According to the truth of history, or rather according to the faith of prophecy, it suffices to say briefly how the people of Israel are restored to their original state, and how the remnant of the people of Judah, as the Apostle Paul teaches (Rom. IX, 11), are saved in the Apostle and in all those who initially believed from the Jews and continue to return to the Church even today. Now, the same sense must be opened in this brief tropology. Whoever is from the house of Israel and perceives the peace of Christ, which surpasses all understanding, dwells in his own land, that is, the Church, or in the temporary dwelling of the flesh, which has been given to him by God. But if he pollutes both lands with his wicked ways, and is compared to the impurity of a menstruating woman: God will pour out his indignation upon him, for the blood, either his own or those whom he has scandalized, and will pour it out upon the land, and with perverse thoughts he pollutes it. Then he will be scattered among the nations, to be leveled with the unbelievers, and will be tossed about on the earth like chaff, to be separated from the grain of the Church, and judged according to his ways. But if they have not perceived their sin in this way, but have defiled His holy name, then all those among whom they have lived will say: Behold the people of God, behold those who have come forth from their land, or rather have been cast out. But if they repent and I am sanctified in their midst, then all the multitude of the nations will know that I will remove them from the lands where they were dispersed and bring them back to the land of the Church, and I will pour out upon them not the waters of saving Baptism, but the waters of teaching and the word of God; and I will cleanse them from all their uncleannesses, and from all the idols and errors which they had secretly conceived in their hearts. And I will give them a new heart, which they had lost through sin, and I will renew a right spirit within their hearts. And I will remove the stony heart, that is, the unbelieving heart; and I will give them a fleshy heart, soft and tender; that they may receive the commandments of God; so that they may walk in my commandments, and observe my judgments; which they had previously neglected, and they shall dwell in the land which I had given to their fathers, namely, the masters and teachers; and once again, they shall be the people of God, and the Lord shall be turned to them as God, whom they had previously offended. Then they will be saved from all their sins, and their grain will multiply, from which heavenly bread is made; and they will no longer suffer from hunger for the word of God; and the tree of wisdom will multiply in them, and their hearts will be filled with offspring. They will no longer be a reproach among the nations; but after God has shown them mercy, they will remember their wicked ways and know where they have been, and they will be disgusted by their iniquities. What the Lord says is not for them, but for his own mercy. Therefore, he encourages those who are straying to be confounded and ashamed in their ways, and to be restored to the cities of the Church, which will be inhabited by them again and all that have fallen in them will be rebuilt. And they will return to the ancient ceremonies, and the once deserted land, which appeared desolate to its inhabitants and to passing strangers, will return to its former state; and all will marvel and say: This uncultivated land, this deserted land, in which all virtues once perished, has now become like a garden of pleasure and a paradise of God; and the once deserted cities, which did not have God as their guest, and were deprived of the Holy Spirit, and were buried in unbelief, will be fortified by the faith of Christ, so that all around may know that the Lord has built up scattered souls, and has planted and nurtured in them the trees of all virtues; and he himself has fulfilled the things he promised in his words. And again the prophetic word exhorts the repentant, that even when they have returned to the Church, they should always seek the Lord, and find Him: so that the flocks of the Lord may multiply with the multitude of those who return: not of horses and brute animals, but of flocks of men, who are full of faith and reason, the holy flocks, the flocks of the city of Jerusalem, on all the solemnities, which they have received through the mercy of God; so that when the multitude of such flocks has filled the cities of the Lord, then all may know that He is the Lord.
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Summary
Ezekiel 36:28 encapsulates a profound promise of divine restoration for Israel, marking the culmination of God's redemptive plan after a period of judgment and exile. This pivotal verse declares God's unwavering commitment to return His people to their ancestral land, re-establish an intimate and exclusive covenant relationship with them, and reaffirm their identity as His chosen nation, all for the vindication of His holy name among the nations. It signifies a holistic renewal—physical, spiritual, and relational—rooted in God's faithfulness and sovereign grace.
Context
Literary Context
Ezekiel 36:28 stands as the powerful culmination of a significant prophetic oracle spanning Ezekiel 36:16-38. The preceding verses meticulously detail Israel's past defilement of the land and God's holy name through their idolatry and unfaithfulness, which led to their dispersion among the nations. However, God then pivots to a glorious promise of future restoration, not based on Israel's merit but on His own character and determination to glorify His name. Specifically, Ezekiel 36:24-27 outline the means of this restoration: God will sovereignly gather them from the nations, cleanse them with pure water, remove their stony hearts, and impart new hearts and spirits, enabling them to obey His statutes. Verse 28, therefore, presents the outcome of this transformative divine work: a people securely dwelling in their land, living in perfect covenant harmony with their God. It is the blessed result of God's sovereign intervention and transformative grace, setting the stage for the vivid vision of the dry bones in Ezekiel 37, which further illustrates this national spiritual resurrection.
Historical & Cultural Context
The prophecy of Ezekiel 36 was delivered to the Jewish exiles in Babylon during the Babylonian captivity (early 6th century BCE). This was a people forcibly removed from their homeland, the land of Canaan, and their spiritual center, the Jerusalem Temple, due to persistent idolatry and covenant unfaithfulness. The phrase "the land that I gave to your fathers" resonates deeply with the ancient Near Eastern understanding of land, which was inextricably linked to national identity, security, and divine favor. For the Israelites, this referred to the land promised to Abraham and his descendants as an eternal inheritance (e.g., Genesis 12:7). Exile from the land was the ultimate sign of God's judgment, a profound source of shame, and a cause of God's name being profaned among the nations (as highlighted in Ezekiel 36:20-23). Thus, the promise of return to the land and the re-establishment of the covenant relationship was not merely a physical relocation but a profound restoration of national identity, spiritual purity, and divine honor, signifying a reversal of the curses of the covenant.
Key Themes
This verse powerfully articulates several foundational themes within the book of Ezekiel and the broader biblical narrative. Firstly, Restoration to the Land is a prominent motif, signifying not only a physical return from exile but also the fulfillment of ancient covenant promises made to the patriarchs. This theme underscores God's unwavering faithfulness to His word despite Israel's profound unfaithfulness. Secondly, the phrase "ye shall be my people, and I will be your God" is the quintessential Covenant Formula, expressing an intimate, exclusive, and mutual relationship between Yahweh and His chosen people. This formula, which had been broken by Israel's idolatry and rebellion, is here promised to be renewed, pointing towards a New Covenant reality, as seen in parallel prophecies like Jeremiah 31:33. Thirdly, the entire chapter, culminating in this verse, emphasizes Divine Sovereignty and Faithfulness. God's actions are driven not by Israel's merit or repentance but by His own holy character and His determination to vindicate His name among the nations, demonstrating His power, glory, and unmerited grace.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to sit down," but by implication, "to dwell," "to remain," or "to settle." In the context of Ezekiel 36:28, this word signifies a permanent, secure, and peaceful habitation in the promised land, contrasting sharply with the instability, displacement, and wandering of exile. It speaks to an established presence, rest, and security, a divinely granted stability after a period of judgment and scattering. This dwelling is not temporary but a divinely guaranteed, lasting settlement.
A primitive word denoting "father," "forefather," or "chief." Here, it specifically refers to the patriarchs—Abraham, Isaac, and Jacob—to whom God originally promised the land as an eternal inheritance. The inclusion of "fathers" emphasizes the continuity of God's covenant promises across generations and highlights the historical and foundational nature of the land grant as an ancient, irrevocable divine gift, thereby reinforcing the legitimacy and certainty of the future restoration.
Derived from a root meaning "to congregate," this word refers to "a people as a congregated unit," specifically a tribe or nation, often Israel. In the covenant formula "my people," it denotes a chosen, distinct, and intimately related group belonging exclusively to God. It signifies a restored collective identity and a unique relationship of ownership and care by the divine, reinforcing their special status among all nations and their renewed purpose as God's treasured possession.
Verse Breakdown
"And ye shall dwell in the land that I gave to your fathers"
This initial clause reasserts God's unwavering commitment to His ancient land promises, which were foundational to the Abrahamic and Mosaic covenants. It signifies a physical return from Babylonian exile and a secure, permanent re-establishment in the ancestral homeland. The emphasis on "I gave" underscores God's sovereign ownership and generous disposition of the land, reminding Israel that their dwelling there is a divine gift, not a human achievement or a right earned by their merit. This declaration directly addresses the consequences of their disobedience, which led to their expulsion, and promises a reversal of that judgment, restoring their physical security and national identity.
"and ye shall be my people, and I will be your God"
This is the quintessential covenant formula, a profound declaration of renewed and intimate relationship. "Ye shall be my people" signifies Israel's restored identity as God's chosen nation, uniquely set apart for Him, no longer alienated by sin but reconciled. "And I will be your God" affirms God's exclusive commitment, protection, provision, and sovereign rule over them. This mutual declaration speaks to a restored fellowship, where God's presence is intimately among them, and their lives are lived in obedience and devotion to Him, marking the essence of a renewed covenant characterized by intimacy and mutual belonging.
Literary Devices
Ezekiel 36:28 employs several powerful literary devices to convey its profound message of restoration. The most prominent is the Covenant Formula, "ye shall be my people, and I will be your God," which is a recurring and foundational declaration throughout Scripture, signifying the essence of God's intimate relationship with His chosen people. Its repetition here emphasizes the re-establishment of this broken bond, highlighting God's faithfulness to His promises. The verse also utilizes Divine Promise, as God Himself speaks the future into being ("ye shall dwell," "ye shall be," "I will be"), highlighting His absolute sovereignty, omnipotence, and unwavering faithfulness to His word. The phrase "land that I gave to your fathers" serves as an Allusion to the Abrahamic Covenant, connecting this future restoration to God's ancient, foundational promises and demonstrating the continuity and reliability of His redemptive plan across generations. Finally, the structure of the verse, moving from physical restoration (dwelling in the land) to relational restoration (the covenant relationship), demonstrates a clear Progression that underscores the holistic and comprehensive nature of God's redemptive work.
Theological and Thematic Connections
Ezekiel 36:28 is a profound theological statement, anchoring the hope of Israel in God's unshakeable faithfulness and His sovereign power to restore. It is a promise of divine grace that transcends human failure, demonstrating that God's covenant commitments are ultimately upheld by His character, not by human obedience. This verse anticipates the New Covenant, where the internal transformation promised in the preceding verses (a new heart and spirit) enables a true and lasting relationship with God, fulfilling the ancient covenant formula in a spiritual and eternal sense. It underscores that God's ultimate desire is not merely to dwell among His people but to be their God, and for them to truly be His people, in a relationship characterized by intimacy, obedience, and mutual indwelling, leading to the vindication of His holy name.
Reflection and Application
Ezekiel 36:28 offers profound hope and a deep understanding of God's character for believers today. It reminds us that our relationship with God is not contingent upon our perfect performance or unwavering faithfulness, but upon His steadfast love and unwavering commitment to His covenant promises. Just as God promised to restore Israel from their exile and unfaithfulness, He promises to restore us from our spiritual wanderings, brokenness, and the consequences of our sin. This verse invites us to trust in God's sovereign power to cleanse us, give us new hearts, and enable us to walk in His ways through the Spirit. It affirms our identity as His beloved people, purchased by grace, and assures us of His constant presence as our God. We are called to live in the security of this renewed covenant, finding our true "land" or dwelling place not in a physical territory, but in Christ, where we experience spiritual rest, security, and an eternal inheritance. Our response should be one of deep gratitude, humble obedience, and confident reliance on the One who always keeps His promises, even when we fail.
Questions for Reflection
FAQ
Is Ezekiel 36:28 a prophecy that has already been fulfilled, or is it still future?
This prophecy has multiple layers of fulfillment, reflecting the rich tapestry of God's redemptive plan. A partial and historical fulfillment occurred with the return of the Jewish exiles from Babylon to the land of Israel, as chronicled in books like Ezra and Nehemiah. However, the spiritual depth of the promise – particularly the giving of a new heart and spirit (as detailed in Ezekiel 36:26-27) and the perfect, unbroken covenant relationship – points to a more complete fulfillment that transcends the post-exilic period. The ultimate spiritual fulfillment is found in the New Covenant established through Jesus Christ, where believers, both Jew and Gentile, become God's people with new hearts, indwelt by the Spirit. An eschatological fulfillment is also anticipated in the consummation of God's kingdom, where God will fully dwell with His people in a new heaven and new earth, in a perfect and eternal relationship (as beautifully described in Revelation 21:3).
What is the significance of the phrase "my people, and I will be your God" in biblical theology?
This phrase is known as the "covenant formula" and is one of the most fundamental and profound expressions of the relationship between God and His chosen people throughout the Bible. It signifies an exclusive, intimate, and mutual bond. "My people" denotes God's ownership, protection, and special regard for Israel, highlighting their unique status among all nations. "I will be your God" signifies His commitment to be their sole deity, provider, sovereign ruler, and source of blessing. This formula first appears explicitly in Exodus 6:7 as part of God's promise to deliver Israel from slavery and is repeated in various forms across the Old Testament (e.g., Leviticus 26:12, Jeremiah 30:22). In the New Testament, it is applied to the church, the spiritual Israel, indicating that believers in Christ are now God's people, and He is their God, through the new covenant (e.g., 2 Corinthians 6:16, Hebrews 8:10). It represents the very essence of salvation and communion with God.
Christ-Centered Fulfillment
Ezekiel 36:28 finds its profoundest and ultimate fulfillment in Jesus Christ and the New Covenant. The promise of dwelling "in the land that I gave to your fathers" is spiritually realized in Christ, who is the true "land" and spiritual inheritance for believers. Through Him, we are brought into God's presence and given an eternal dwelling place, not merely a physical territory, but a secure and lasting spiritual reality in the heavenly places, where we are seated with Christ (as described in Ephesians 2:6). The core covenant formula, "ye shall be my people, and I will be your God," is perfectly embodied in the person and work of Christ. He is the mediator of the New Covenant, through whom God's people are cleansed, given new hearts by the Holy Spirit (echoing the promises of Ezekiel 36:26-27), and enabled to obey God's laws from the heart. Through faith in Jesus, Gentiles are grafted into the spiritual Israel, becoming part of God's chosen "people" (as taught in Romans 11:17-24). The promise "I will be your God" is fulfilled as God, in Christ, reconciles humanity to Himself, dwelling among us through the Spirit and ultimately in the New Creation, where the Lamb is the temple and God truly dwells with His redeemed humanity in perfect communion (as beautifully envisioned in Revelation 21:3). Thus, Ezekiel 36:28 is not just a historical promise for Israel, but a prophetic foreshadowing of the glorious reality of salvation and communion with God made possible through Jesus Christ, the ultimate fulfillment of all God's promises.