Ezekiel 36:32

KJV

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.

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}.

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.'

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!

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.

Commentary

### SUMMARY
Ezekiel 36:32 serves as a profound declaration from the Lord GOD to the exiled house of Israel, unequivocally stating that His forthcoming acts of restoration and renewal are not predicated on their merit or righteousness, but solely on His own divine character and purposes. This verse emphasizes God's sovereign initiative in redemption, simultaneously calling His people to a posture of deep humility and repentance, acknowledging their profound unworthiness and the just consequences of their past transgressions. It underscores that divine grace, not human deserving, is the sole impetus for salvation and restoration.

### CONTEXT
* **Literary Context:** This verse is situated within a magnificent prophetic discourse in Ezekiel 36, where God outlines His plan to restore Israel from exile. The preceding verses (Ezekiel 36:22-31) detail a comprehensive spiritual and physical transformation. God explicitly states in [Ezekiel 36:22](/ezekiel/36-22 "Ezekiel 36:22 - God's Motivation for Restoration") that He acts "for my holy name's sake," which Israel had profaned among the nations. He promises to gather them from the nations, cleanse them with "clean water," and give them a [new heart and a new spirit](/ezekiel/36-26 "Ezekiel 36:26 - The Promise of a New Heart and 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, reiterating that this astonishing grace is not a reward for their past conduct but a demonstration of God's unwavering commitment to His own glory and covenant faithfulness, despite Israel's persistent rebellion.
* **Historical & Cultural Context:** The prophecy in Ezekiel 36 was delivered to the Jewish exiles in Babylon, a people who had witnessed the devastating destruction of Jerusalem and the Temple, and who were living in disgrace among foreign nations. Their exile was understood as divine judgment for centuries of idolatry and disobedience, as detailed in books like [2 Kings](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem and Exile") and [Jeremiah](/jeremiah/39 "Jeremiah 39 - The Capture of Jerusalem"). In the ancient Near East, the defeat and exile of a people often implied the weakness or defeat of their god. Thus, Israel's plight had, in the eyes of the surrounding nations, brought disrepute upon the name of Yahweh. The cultural shame associated with defeat and exile was immense. God's promise of restoration, therefore, was not merely a physical return but a vindication of His holy name and an assertion of His supreme power over all nations, transforming the very perception of His character in the world.
* **Key Themes:** The overarching theme is **Divine Motivation and Sovereignty**, emphasizing that God's actions are driven by His own glory and character, not by the worthiness or performance of His people. His decision to restore Israel is an act of sovereign grace, intended to vindicate His name before the world, as articulated in [Ezekiel 36:22-23](/ezekiel/36-22 "Ezekiel 36:22-23 - God's Name Vindicated"). This principle is foundational to understanding God's redemptive plan throughout Scripture. Closely related is the theme of **Human Unworthiness and Repentance**. The command, "be ashamed and confounded for your own ways, O house of Israel," is a stark call to profound humility and genuine repentance. It acknowledges Israel's deep sinfulness and the justness of their past judgment, even as God extends mercy. Finally, the verse powerfully underscores **Grace Over Merit**. It counters any notion that Israel's return from exile was earned, reinforcing the unmerited favor of God. This theme resonates deeply with the New Testament teaching that [salvation is a gift of God, not of works](/ephesians/2-8 "Ephesians 2:8-9 - Salvation by Grace Through Faith"), lest anyone should boast.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **do I this (Hebrew, _ʻâsâh'_):** From H6213, this verb signifies "to do or make, in the broadest sense and widest application; accomplish, advance, appoint, perform, execute." In this context, it refers to the entire scope of God's promised actions in Ezekiel 36—gathering Israel, cleansing them, giving them a new heart and spirit, and restoring their land. It underscores the active, intentional, and comprehensive nature of God's redemptive work.
* **be it known (Hebrew, _yâdaʻ'_):** From H3045, meaning "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 declaration, an emphatic statement that God desires Israel to fully comprehend and internalize the true motivation behind His actions. It's not merely intellectual assent but a deep, experiential understanding of His unmerited grace.
* **ashamed (Hebrew, _bûwsh'_) and confounded (Hebrew, _kâlam'_):** From 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." Together, these words convey a profound, visceral sense of humiliation, disgrace, and moral failure. It's not mere embarrassment but a deep, painful realization of their sinfulness and the justness of God's past judgment, leading to utter self-abasement before a holy God. This shame is a necessary component of true repentance, acknowledging their unworthiness in the face of God's overwhelming grace.

#### Verse Breakdown
* **"Not for your sakes do I [this], saith the Lord GOD, be it known unto you:"** This opening clause is a powerful negation of human merit as the basis for divine action. God explicitly states that His impending acts of restoration (the "this" referring to the comprehensive renewal detailed in the preceding verses) are not motivated by any worthiness, righteousness, or deserving on Israel's part. The emphatic declaration, "saith the Lord GOD," using the combined titles of _Adonai Yahweh_ (H136 and H3069), underscores His absolute sovereignty, authority, and covenant faithfulness. The phrase "be it known unto you" is a divine imperative, demanding that Israel fully grasp and internalize this truth, preventing any self-righteous boasting or misunderstanding of His grace.
* **"be ashamed and confounded for your own ways, O house of Israel."** This is a direct command for Israel to confront their past. The repetition of "ashamed and confounded" intensifies the call for deep, heartfelt remorse and humiliation over their "own ways" (H1870, _derek_), referring to their entire course of life, their sinful conduct, idolatry, and rebellion that led to their exile. This shame is not meant to be paralyzing despair, but a catalyst for genuine repentance, a recognition of their utter unworthiness that magnifies the glory of God's unmerited favor. Addressing them as "O house of Israel" (H1004 and H3478) directly implicates the entire covenant community, calling them collectively to account.

#### Literary Devices
Ezekiel 36:32 powerfully employs several literary devices. The primary device is **Divine Oracle**, indicated by the phrase "saith the Lord GOD," which establishes the absolute authority and divine origin of the message, making it an undeniable truth from the Almighty. 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"). The verse also contains a subtle **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 ashamed. This highlights the radical nature of divine grace. Finally, the phrase "O house of Israel" functions as a direct **Apostrophe**, addressing the collective nation as a single entity, emphasizing the corporate nature of their sin and the corporate experience of both judgment and promised restoration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 36:32 is a cornerstone for understanding the nature of God's redemptive work throughout biblical history. It unequivocally asserts that salvation is always an act of unmerited grace, flowing from God's own character and commitment to His glory, rather than from human performance or inherent goodness. This truth humbles humanity, stripping away any basis for pride or self-righteousness, and directs all praise to the sovereign Lord. It teaches that while God's grace is freely 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.

* [Deuteronomy 9:5](/deuteronomy/9-5 "Deuteronomy 9:5 - Not for Your Righteousness")
* [Isaiah 48:11](/isaiah/48-11 "Isaiah 48:11 - God Acts for His Own Sake")
* [Romans 3:23-24](/romans/3-23 "Romans 3:23-24 - Justified Freely by Grace")

### REFLECTION AND APPLICATION
Ezekiel 36:32 provides a vital lens through which believers today can understand their own salvation and ongoing walk with God. It serves as a powerful antidote to any form of self-righteousness or works-based thinking, reminding us that our standing before God, our spiritual blessings, and our hope for future glory are entirely dependent on His unmerited favor. We are called to live in a posture of profound humility, acknowledging our own sinfulness and constant need for grace, rather than relying on our good deeds or religious efforts. This verse encourages a deep and abiding gratitude for God's compassion, which is extended not because we are worthy, but because He is glorious and faithful to His own name. It challenges us to examine our motivations for serving God, ensuring they stem from a heart overwhelmed by grace, rather than a desire to earn His favor.

#### 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?**
* **What does it truly mean for me to be "ashamed and confounded for [my] own ways" in light of God's grace, and how can this lead to deeper repentance and humility?**
* **In what areas of my life might I be subtly relying on my own efforts or merits rather than fully embracing God's unmerited favor?**
* **How does understanding God's motivation (for His own name's sake) deepen my appreciation for His love and faithfulness?**

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

Answer: God emphasizes "not for your sakes" to underscore that His actions are driven by His own character, holiness, and commitment to His divine reputation among the nations, rather than by Israel's merit or worthiness. Israel's history was marked by disobedience and idolatry, which had profaned God's name (as stated in [Ezekiel 36:22-23](/ezekiel/36-22 "Ezekiel 36:22-23 - God's Name Vindicated")). By explicitly stating His motivation, God ensures that His people, and indeed all nations, understand that His restoration is an act of sovereign grace, not a reward for their past behavior. This prevents any human boasting and magnifies His glory.

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

Answer: The command to "be ashamed and confounded" is a call to deep, genuine repentance and humility. It signifies a profound recognition of their past sins and the justness of the judgment they experienced (the Babylonian exile). This is not merely superficial embarrassment but a painful, internal realization of their moral failure and unworthiness before a holy God. This shame, rather than leading to despair, is a necessary step towards true spiritual renewal, preparing their hearts to receive God's unmerited grace and to live in a way that honors His name, as promised in [Ezekiel 36:26-27](/ezekiel/36-26 "Ezekiel 36:26-27 - New Heart and Spirit").

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

Answer: This verse highlights the enduring nature of God's covenant faithfulness, even when Israel has been unfaithful. While God's covenant with Abraham, Isaac, and Jacob was unconditional in its promises of land and descendants, the Mosaic Covenant introduced conditional blessings and curses based on obedience. Israel's exile demonstrated the consequences of breaking that covenant. However, Ezekiel 36:32, in conjunction with the broader [Ezekiel 36](/ezekiel/36 "Ezekiel 36 - Restoration of Israel") prophecy, reveals God's ultimate intention to fulfill His covenant promises not based on Israel's performance, but on His own sovereign will and for the vindication of His holy name. It foreshadows the New Covenant, where God's law would be written on their hearts, enabling true obedience (as seen in [Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31-34 - The New Covenant")).

### CHRIST-CENTERED FULFILLMENT
Ezekiel 36:32 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God promised to restore Israel not for their sakes but for His own name's sake, so too is the salvation of humanity in Christ entirely an act of divine initiative and grace, utterly independent of human merit. [God demonstrates His own love for us in this: While we were still sinners, Christ died for us](/romans/5-8 "Romans 5:8 - God's Love for Sinners"). Humanity, like ancient Israel, was "ashamed and confounded for [its] own ways," alienated from God by sin and deserving of 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](/ephesians/2-4 "Ephesians 2:4-5 - Made Alive in Christ")). The "new heart and new spirit" promised in Ezekiel 36:26 are realized through the indwelling of the Holy Spirit, given to believers through faith in Christ, enabling them to walk in God's statutes ([John 14:16-17](/john/14-16 "John 14:16-17 - The Promise of the Holy Spirit")). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Therefore, our salvation is not earned but is a pure 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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

Cross-References

Deuteronomy 9:5

Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.

Ezekiel 36:22

Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not [this] for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went.

2 Timothy 1:9

Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Titus 3:3

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.

Titus 3:6

Which he shed on us abundantly through Jesus Christ our Saviour;

Daniel 9:18

O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Daniel 9:19

O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.