Ezekiel 36:32

Translation
King James Version
Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.
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KJV (with Strong's)
Not for your sakes do H6213 I this, saith H5002 the Lord H136 GOD H3069, be it known H3045 unto you: be ashamed H954 and confounded H3637 for your own ways H1870, O house H1004 of Israel H3478.
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Complete Jewish Bible
Understand,' says Adonai ELOHIM, 'that I am not doing this for your sake. Instead, be ashamed and dismayed for your ways, house of Isra'el.'
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Berean Standard Bible
It is not for your sake that I will act, declares the Lord GOD—let it be known to you. Be ashamed and disgraced for your ways, O house of Israel!
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American Standard Version
Nor for your sake do Ithis, saith the Lord Jehovah, be it known unto you: be ashamed and confounded for your ways, O house of Israel.
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World English Bible Messianic
Nor for your sake do I this, says the Lord GOD, be it known to you: be ashamed and confounded for your ways, house of Israel.
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Geneva Bible (1599)
Be it knowen vnto you that I do not this for your sakes, sayth the Lord God: therefore, O ye house of Israel, be ashamed, and confounded for your owne wayes.
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Young's Literal Translation
Not for your sake am I working, An affirmation of the Lord Jehovah, Be it known to you, Be ashamed and confounded, because of your ways, O house of Israel.
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See also
Deuteronomy 9:5Ezekiel 36:222 Timothy 1:9Titus 3:3Titus 3:6Daniel 9:18Daniel 9:19
In the KJVVerse 21,392 of 31,102

Study This Verse

SUMMARY

Ezekiel 36:32 stands as a profound divine declaration to the exiled house of Israel, unequivocally stating that God's forthcoming acts of restoration, renewal, and spiritual transformation are not predicated upon their merit, righteousness, or past performance. Instead, these glorious interventions flow solely from His own holy character, sovereign purposes, and unwavering commitment to vindicate His name among the nations. The verse simultaneously issues a powerful call for Israel to embrace a posture of deep humility and genuine repentance, acknowledging their profound unworthiness and the just consequences of their transgressions, thereby underscoring that divine grace, not human deserving, is the exclusive impetus for salvation and restoration.

CONTEXT

  • Literary Context: This verse is strategically placed within a magnificent prophetic discourse in Ezekiel 36, a chapter brimming with promises of Israel's future restoration from Babylonian exile. The preceding verses (specifically Ezekiel 36:22-31) detail a comprehensive spiritual and physical transformation that God will accomplish. God explicitly declares in Ezekiel 36:22 that He acts "for my holy name's sake," a name which Israel had profaned among the nations through their disobedience and subsequent exile. He promises to gather them from the nations, cleanse them with "clean water," and, most significantly, give them a new heart and a new spirit, enabling them to obey His statutes. The land itself, once desolate, will become fruitful, erasing the shame of their past barrenness and famine. Verse 32 functions as a crucial clarification and emphatic reiteration, ensuring that Israel understands this astonishing grace is not a reward for their past conduct but a pure demonstration of God's unwavering commitment to His own glory and covenant faithfulness, despite Israel's persistent rebellion and unworthiness.

  • Historical & Cultural Context: The prophecy in Ezekiel 36 was delivered to the Jewish exiles living in Babylon, a people who had endured the devastating destruction of Jerusalem and the Temple in 586 BC and were living in disgrace among foreign nations. Their exile was universally understood, both by themselves and by the surrounding cultures, as divine judgment for centuries of idolatry, covenant breaking, and moral corruption, as meticulously documented in historical books like 2 Kings 25 and prophetic laments in Jeremiah 39. In the ancient Near East, the defeat and exile of a people often implied the weakness or defeat of their god in the eyes of other nations. Thus, Israel's dire plight had brought immense disrepute upon the name of Yahweh, their God. God's promise of restoration, therefore, was not merely a physical return to their land but a profound vindication of His holy name and an assertion of His supreme power and sovereignty over all nations, transforming the very perception of His character and might in the world. The cultural shame associated with defeat, barrenness, and exile was immense, making God's unmerited restoration all the more striking.

  • Key Themes: The overarching theme powerfully articulated in this verse is Divine Motivation and Sovereignty, emphasizing that God's actions are driven by His own inherent glory, holiness, and immutable character, rather than by the worthiness or performance of His human subjects. His decision to restore Israel is an act of sovereign grace, primarily intended to vindicate His name before a watching world, as explicitly stated in Ezekiel 36:22-23. This foundational principle is crucial for understanding God's redemptive plan throughout the entirety of Scripture. Closely intertwined is the theme of Human Unworthiness and Repentance. The direct command, "be ashamed and confounded for your own ways, O house of Israel," serves as a stark and uncompromising call to profound humility and genuine, heartfelt repentance. It forces Israel to acknowledge their deep sinfulness and the absolute justice of their past judgment, even as God extends His boundless mercy. Finally, the verse powerfully underscores the principle of Grace Over Merit. It decisively counters any lingering notion that Israel's return from exile or their future blessings were earned through their deeds, reinforcing the unmerited favor of God as the sole basis for their hope. This theme resonates deeply with the New Testament teaching that salvation is a gift of God, not of works, lest anyone should boast.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • do I this (Hebrew, ʻâsâh', H6213): This primitive root signifies "to do or make, in the broadest sense and widest application; accomplish, advance, appoint, perform, execute." In this specific context, the phrase "do I this" refers to the entire scope of God's promised actions detailed throughout Ezekiel 36—gathering Israel from exile, cleansing them, giving them a new heart and spirit, and restoring their desolate land to fruitfulness. It underscores the active, intentional, and comprehensive nature of God's redemptive and transformative work, highlighting that He is the sole agent of this grand restoration.
  • be it known (Hebrew, yâdaʻ', H3045): This primitive root means "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." Here, it functions as a divine imperative, an emphatic declaration from God that He desires Israel to fully comprehend, internalize, and experientially grasp the true motivation behind His actions. It is not merely a call for intellectual assent but for a deep, transformative understanding of His unmerited grace that should shape their entire perspective and future conduct.
  • ashamed (Hebrew, bûwsh') and confounded (Hebrew, kâlam', H954): And H3637 respectively. Bûwsh means "to pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed." Kâlam means "properly, to wound; but only figuratively, to taunt or insult; be (make) ashamed, blush, be confounded, be put to confusion, hurt, reproach, (do, put to) shame." Used together, these words convey a profound, visceral sense of humiliation, disgrace, and moral failure. It is not mere embarrassment but a deep, painful realization of their pervasive sinfulness and the absolute justness of God's past judgment, leading to utter self-abasement before a holy God. This intense shame is presented as a necessary component of true repentance, a humbling acknowledgment of their utter unworthiness in the face of God's overwhelming and unmerited grace.

Verse Breakdown

  • "Not for your sakes do I [this], saith the Lord GOD, be it known unto you:" This opening clause serves as a powerful and absolute negation of human merit as the basis for divine action. God explicitly declares that His impending acts of restoration and spiritual renewal (the "this" referring to the comprehensive transformation detailed in the preceding verses) are not motivated by any inherent worthiness, righteousness, or deserving on Israel's part. The emphatic declaration, "saith the Lord GOD," employing the combined sovereign titles of Adonai Yahweh (H136 and H3069), underscores His absolute authority, supreme sovereignty, and unwavering covenant faithfulness. The subsequent phrase, "be it known unto you," functions as a divine imperative, demanding that Israel fully grasp and internalize this truth, thereby preventing any self-righteous boasting or misunderstanding of His profound and unmerited grace.
  • "be ashamed and confounded for your own ways, O house of Israel." This is a direct and uncompromising command for Israel to confront their past. The repetition and pairing of "ashamed and confounded" intensifies the call for deep, heartfelt remorse, humiliation, and self-abasement over their "own ways" (H1870, derek), which refers to their entire course of life, their sinful conduct, persistent idolatry, and rebellion that ultimately led to their devastating exile. This divinely commanded shame is not intended to lead to paralyzing despair, but rather to serve as a catalyst for genuine repentance, a painful but necessary recognition of their utter unworthiness that ultimately magnifies the glory of God's unmerited favor. Addressing them directly as "O house of Israel" (H1004 and H3478) directly implicates the entire covenant community, calling them collectively to account and corporate repentance.

Literary Devices

Ezekiel 36:32 masterfully employs several potent literary devices to convey its profound theological message. The most prominent device is Divine Oracle, explicitly signaled by the authoritative phrase "saith the Lord GOD." This formula establishes the absolute authority and divine origin of the message, presenting it as an undeniable truth directly from the Almighty, leaving no room for human dispute. There is a strong element of Reproach and Exhortation, as God directly confronts Israel's past failures and commands a specific emotional and spiritual response ("be ashamed and confounded"), highlighting their culpability even amidst His promises of grace. The verse also contains a subtle yet profound Paradox or Irony: God's greatest act of grace and restoration is delivered not to a deserving people, but to a people who are explicitly told they are unworthy and should be deeply ashamed of their past. This paradox powerfully highlights the radical, unmerited nature of divine grace. Finally, the direct address "O house of Israel" functions as a clear Apostrophe, addressing the collective nation as a single, unified entity, thereby emphasizing the corporate nature of their sin and the corporate experience of both judgment and promised restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 36:32 serves as a cornerstone for understanding the fundamental nature of God's redemptive work throughout biblical history, from the Old Covenant to the New. It unequivocally asserts that salvation, restoration, and spiritual renewal are always, without exception, acts of unmerited grace, flowing solely from God's own immutable character, His holiness, and His unwavering commitment to His glory, rather than from any human performance, inherent goodness, or deserving. This profound truth utterly humbles humanity, stripping away any basis for pride, self-righteousness, or boasting, and redirects all praise and adoration to the sovereign Lord. It teaches that while God's grace is freely and abundantly given, it simultaneously calls for a profound and honest acknowledgment of sin, leading to genuine repentance and a transformed life that seeks to honor the God who saves. This dynamic interplay between divine initiative and human response is central to the biblical narrative of salvation.

REFLECTION AND APPLICATION

Ezekiel 36:32 provides an indispensable lens through which believers today can understand the very foundation of their salvation and their ongoing walk with God. It serves as a powerful and necessary antidote to any form of self-righteousness, legalism, or works-based thinking, reminding us that our standing before a holy God, all our spiritual blessings, and our glorious hope for the future are entirely dependent on His unmerited favor and sovereign grace. We are called to live in a posture of profound humility, continually acknowledging our own sinfulness, our constant need for divine grace, and our utter inability to earn God's favor through our own efforts or religious achievements. This verse cultivates a deep and abiding gratitude for God's boundless compassion and faithfulness, which is extended to us not because we are worthy, but because He is glorious and faithful to His own name. It challenges us to critically examine our motivations for serving God, ensuring that they stem from a heart overwhelmed by the magnitude of His grace, rather than from a desire to earn His approval or to boast in our own accomplishments.

Questions for Reflection

  • How does the declaration "Not for your sakes do I [this]" challenge any tendencies toward self-righteousness or pride in my own spiritual journey and daily walk with God?
  • What does it truly mean for me to be "ashamed and confounded for [my] own ways" in light of God's overwhelming grace, and how can this lead to deeper repentance and genuine humility in my life?
  • In what specific areas of my life might I be subtly relying on my own efforts, merits, or religious performance rather than fully embracing and resting in God's unmerited favor?
  • How does understanding God's ultimate motivation (acting for His own name's sake) deepen my appreciation for His steadfast love, unwavering faithfulness, and sovereign power in my life and in the world?

FAQ

Why does God emphasize "not for your sakes" when promising restoration to Israel?

Answer: God emphasizes "not for your sakes" to unequivocally underscore that His actions are driven by His own inherent character, holiness, and His commitment to His divine reputation and glory among the nations, rather than by Israel's merit, worthiness, or past performance. Israel's history was consistently marked by profound disobedience, idolatry, and covenant-breaking, which had led to their exile and, in the eyes of the world, had profaned God's name (as explicitly stated in Ezekiel 36:22-23). By explicitly stating His motivation, God ensures that His people, and indeed all nations, understand that His restoration is a pure act of sovereign grace and faithfulness to Himself, not a reward for their behavior. This prevents any human boasting and magnificently magnifies His glory as the initiator and sustainer of salvation.

What is the significance of the command to "be ashamed and confounded"?

Answer: The command to "be ashamed and confounded" is a profound and unsparing call to deep, genuine repentance and humility before God. It signifies a painful but necessary recognition of their pervasive past sins and the absolute justice of the severe judgment they experienced (the Babylonian exile). This is not merely superficial embarrassment but a visceral, internal realization of their moral failure, profound unworthiness, and utter helplessness before a holy God. This divinely commanded shame, rather than leading to paralyzing despair, is a crucial and transformative step towards true spiritual renewal, preparing their hearts to receive God's unmerited grace and to live in a way that genuinely honors His name, as promised through the gift of a new heart and spirit in Ezekiel 36:26-27).

How does this verse relate to God's covenant with Israel?

Answer: This verse powerfully highlights the enduring nature of God's covenant faithfulness, even in the face of Israel's persistent unfaithfulness. While God's covenant with Abraham, Isaac, and Jacob was unconditional in its fundamental promises of land, descendants, and blessing, the subsequent Mosaic Covenant introduced conditional blessings and curses based on obedience to the Law. Israel's exile dramatically demonstrated the dire consequences of breaking that covenant. However, Ezekiel 36:32, in conjunction with the broader Ezekiel 36 prophecy, reveals God's ultimate intention to fulfill His overarching covenant promises not based on Israel's performance, but solely on His own sovereign will and for the vindication of His holy name. It powerfully foreshadows the New Covenant, where God's law would be written on their hearts, enabling true and lasting obedience through His Spirit, as prophesied in Jeremiah 31:31-34.

CHRIST-CENTERED FULFILLMENT

Ezekiel 36:32 finds its ultimate, most glorious, and comprehensive fulfillment in the person and redemptive work of Jesus Christ. Just as God promised to restore Israel not for their sakes but for the vindication of His own holy name, so too is the salvation of all humanity in Christ entirely an act of divine initiative and boundless grace, utterly independent of human merit or deserving. The Apostle Paul powerfully declares, "God demonstrates His own love for us in this: While we were still sinners, Christ died for us"—a perfect echo of God acting "not for your sakes." Humanity, like ancient Israel, was utterly "ashamed and confounded for [its] own ways," alienated from God by pervasive sin and justly deserving of eternal judgment. Yet, God, "being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved" (Ephesians 2:4-5). The transformative promise of a "new heart and new spirit" in Ezekiel 36:26 is gloriously realized through the indwelling of the Holy Spirit, given to all believers through faith in Christ, enabling them to walk in God's statutes and experience true spiritual life (John 14:16-17). Jesus' atoning sacrifice on the cross was the ultimate act "for His name's sake"—to uphold God's righteousness, satisfy divine justice, and reconcile a sinful world to a holy God (2 Corinthians 5:21). Therefore, our salvation is not earned but is a pure, unmerited gift, a testament to God's boundless grace and His unwavering commitment to His own glory, fully revealed in the Lamb of God who takes away the sin of the world (John 1:29).

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Commentary on Ezekiel 36 verses 25–38

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–38. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(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.
JeromeAD 420
Commentary on Ezekiel
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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