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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 36:1–15. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet had been ordered to set his face towards the mountains of Israel and prophesy against them, Eze 6:2. Then God was coming forth to contend with his people; but now that God is returning in mercy to them he must speak good words and comfortable words to these mountains, Eze 36:1 and again Eze 36:4. You mountains of Israel, hear the word of the Lord; and what he says to them he says to the hills, to the rivers, to the valleys, to the desolate wastes in the country, and to the cities that are forsaken, Eze 36:4. and again Eze 36:6. The people were gone, some one way and some another; nothing remained there to be spoken to but the places, the mountains and valleys; these the Chaldeans could not carry away with them. The earth abides for ever. Now, to show the mercy God had in reserve for the people, he is to speak of him as having a dormant kindness for the place, which, if the Lord had been pleased for ever to abandon, he would not have called upon to hear the word of the Lord, nor would he as at this time have shown it such things as these. Here is,
I.The compassionate notice God takes of the present deplorable condition of the land of Israel.
It has become both a prey and a derision to the heathen that are round about, Eze 36:4.
1.It has become a prey to them; and they are all enriched with the plunder of it. When the Chaldeans had conquered them all their neighbours flew to the spoil as to a shipwreck, every one thinking all his own that he could lay his hands on (Eze 36:3): They have made you desolate, and swallowed you up on every side, that you might be a possession to the heathen, to the residue of them, even such as had themselves narrowly escaped the like desolation. No one thought it any crime to strip an Israelite. Turba Romae sequitur fortunam ut semper - The mob of Rome still praise the elevated and despise the fallen. It is the common dry, when a man is down, Down with him.
2.It has become a derision to them. They took all they had and laughed at them when they had done. The enemy said, "Aha! even the ancient high places are ours in possession, Eze 36:2. Neither the antiquity, nor the dignity, neither the sanctity nor the fortifications, of the land of Israel, are its security, but we have become masters of it all." The more honours that land had been adorned with, and the greater figure it had made among the nations, the more pride and pleasure did they take in making a spoil of it, which is an instance of a base and sordid spirit; for the more glorious and prosperity was the more piteous is the adversity. God takes notice of it here as an aggravation of the present calamity of Israel: You are taken up in the lips of talkers and are an infamy of the people, Eze 36:3. All the talk of the country about was concerning the overthrow of the Jewish nation; and every one that spoke of it had some peevish ill-natured reflection or other upon them. They were the scorning of those that were at ease and the contempt of the proud, Psa 123:4. There are some that are noted for talkers, that have something to say of every body, but cannot find in their hearts to speak well of any body; God's people, among such people, were sure to be a reproach when the crown had fallen from their head. Thus it was the lot of Christianity, in its suffering days, to be every where spoken against.
II.The expressions of God's just displeasure against those who triumphed in the desolations of the land of Israel, as many of its neighbours did, even the residue of the brethren, and Idumea particularly. Let us see,
1.How they dealt with the Israel of God. They carved out large possessions to themselves out of their land, out of God's land; for so indeed it was: "They have appointed my land into their possession (Eze 36:5), and so not only invaded their neighbour's property, but intrenched upon God's prerogative." It was the holy land which they laid their sacrilegious hands upon. They did not own any dependence upon God, as the God of that land, nor acknowledge any remaining interest that Israel had in it, but cast it out for a prey, as if they had won it in a lawful war. And this they did without any dread of God and his judgments and without any compassion for Israel and their calamities, but with the joy of all their hearts, because they got by it, and with despiteful minds to Israel that lost by it. Increasing wealth, by right or wrong, is all the joy of a worldly heart; and the calamities of God's people are all the joy of a despiteful mind. And those that had not an opportunity of making a prey of God's people made a reproach of them; so that they were the shame of the heathen, Eze 36:6. Every body ridiculed them and made a jest of them; and the truth is they had by their own sin made themselves vile; so that God was righteous herein, but men were unrighteous and very barbarous.
2.How God would deal with those who were thus in word and deed abusive to his people. He has spoken against the heathen; he has passed sentence upon them; he has determined to reckon with them for it, and this in the fire of his jealousy, both for his own honour and for the honour of his people, Eze 36:5. Having a love for both as strong as death, he has a jealousy for both as cruel as the grave. They spoke in their malice against God's people, and he will speak in his jealousy against them; and it is easy to say which will speak most powerfully. God will speak in his jealousy and in his fury, Eze 36:6. Fury is not in God; but he will exert his power against them and handle them as severely as men do when they are in a fury. He will so speak to them in his wrath as to vex them in his sore displeasure. What he says he will stand to, for it is backed with an oath. He has lifted up his hand and sworn by himself, has sworn and will not repent. And what is it that is said with so much heat, and yet with so much deliberation? It is this (Eze 36:7), Surely the heathen that are about you, they shall bear their shame. Note, The righteous God, to whom vengeance belongs, will render shame for shame. Those that put contempt and reproach upon God's people will, sooner or later, have it burned upon themselves, perhaps in this world (either their follies or their calamities, their miscarriages or their mischances, shall be their reproach), at furthest in that day when all the impenitent shall rise to shame and everlasting contempt.
III.The promises of God's favour to his Israel and assurances given of great mercy God had in store for them.
God takes occasion from the outrage and insolence of their enemies to show himself so much the more concerned for them and ready to do them good, as David hoped that God would recompense him good for Shimei's cursing him. Let them curse, but bless thou. In this way, as well as others, the enemies of God's people do them real service, even by the injuries they do them, against their will and beyond their intention. We shall have no reason to complain if, the more unkind men are, the more kind God is - if, the more kindly he speaks to us by his word and Spirit, the more kindly he acts for us in his providence. The prophet must say so to the mountains of Israel, which were now desolate and despised, that God is for them and will burn to them, Eze 36:9. As the curse of God reaches the ground for man's sake, so does the blessing. Now that which is promised is,
1.That their rightful owners should return to the possession of them: My people Israel are at hand to come, Eze 36:8. Though they are at a great distance from their own country, though they are dispersed in many countries, and though they are detained by the power of their enemies, yet they shall come again to their own border, Jer 31:17. The time is at hand for their return. Though there were above forty years of the seventy (perhaps fifty) yet remaining, it is spoken of as near, because it is sure, and there were some among them that should live to see it. A thousand years are with God but as one day. The mountains of Israel are now desolate; but God will cause men to walk upon them again, even his people Israel, not as travellers passing over them, but as inhabitants - not tenants, but freeholders: They shall possess thee, not for term of life, but for themselves and their heirs; thou shalt be their inheritance. It was a type of the heavenly Canaan, to which all God's children are heirs, every Israelite indeed, and into which they shall shortly be all brought together, out of the countries where they are now scattered.
2.That they should afford a plentiful comfortable maintenance for their owners at their return. When the land had enjoyed her sabbaths for so many years, it should be so much the more fruitful afterwards, as we should be after rest, especially a sabbath rest: You shall be tilled and sown (Eze 36:9) and shall yield your fruit to my people Israel, Eze 36:8. Note, It is a blessing to the earth to be made serviceable to men, especially to good men, that will serve God with cheerfulness in the use of those good things which the earth serves up to them.
3.That the people of Israel should have not only a comfortable sustenance, but a comfortable settlement, in their own land: The cities shall be inhabited; the wastes shall be builded, Eze 36:10 And I will settle you after your old estates, Eze 36:11. Their own sin had unsettled them, but now God's favour shall resettle them. When the prodigal son has become a penitent he is settled again in his father's house, according to his former estate. Bring hither the first robe, and put it on him. Nay, I will do better unto you now than at your beginnings. There is more joy for the sheep that is brought back than there would have been if it had never gone astray. And God sometimes multiplies his people's comforts in proportion to the time that he has afflicted them. Thus God blessed the latter end of Job more than his beginning, and doubled to him all he had.
4.That the people, after their return, should be fruitful, and multiply, and replenish the land, so that it should not only be inhabited again, but as thickly inhabited, and as well peopled, as ever. God will bring back to it all the house of Israel, even all of it (observe what an emphasis is laid upon that, Eze 36:10), all whose spirits God stirred up to return; and those only were reckoned of the house of Israel, the rest had cut themselves off from it; or, though but few, in comparison, returned at first, yet afterwards, at divers times, they all returned; and then (says God) I will multiply these men (Eze 36:10), multiply man and beast; and they shall increase, Eze 36:11. Note, God's kingdom in the world is a growing kingdom; and his church, though for a time it may be diminished, shall recover itself and be again replenished.
5.That the reproach long since cast upon the land of Israel by the evil spies, and of late revived, that it was a land that ate up the inhabitants of it by famine, sickness, and the sword, should be quite rolled away, and there should never be any more occasion for it. Canaan had got into a bad name. It had of old spued out the inhabitants (Lev 18:28), the natives, the aborigines, which was turned to its reproach by those that should have put another construction upon it, Num 13:32. It had of late devoured the Israelites, and spued them out too; so that it was commonly said of it, It is a land which, instead of supporting its nations or tribes that inhabit it, bereaves them, overthrows them, and causes them to fall; it is a tenement which breaks all the tenants that come upon it. This character it had got among the neighbours; but God now promises that it shall be so no more: Thou shalt no more bereave them of men (Eze 36:12), shalt devour men no more, Eze 36:14. But the inhabitants shall live to a good old age, and not have the number of their months cut off in the midst. Compare this with that promise, Zac 8:4. Note, God will take away the reproach of his people by taking away that which was the occasion of it. When the nation is made to flourish in peace, plenty, and power, then they hear no more the shame of the heathen (Eze 36:15), especially when it is reformed; when sin, which is the reproach of any people, particularly of God's professing people, is taken away, then they hear no more the reproach of the people. Note, When God returns in mercy to a people that return to him in duty, all their grievances will be soon redressed and their honour retrieved.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Chapter XXXVI. — Verses 1 and following) \"But you, son of man, prophesy over the mountains of Israel and say, 'Mountains of Israel, hear the word of the Lord: Thus says the Lord God, because the enemy has said of you, 'Aha! The ancient heights have become our possession,' therefore prophesy, and say, 'Thus says the Lord God: Because you have been desolate and crushed on all sides (or because you have been scattered from those around you), and have become a possession (or inheritance) for the rest of the nations, and you have risen up on the lips of the tongue, and have become a reproach to the people (or nations).'\ Therefore, O mountains of Israel, hear the word of the Lord God: Thus says the Lord God to the mountains and hills, to the rivers, valleys, and desolate walls (or scattered), and to the deserted and depopulated cities that have been mocked (or trampled) by (Al. and) the rest of the nations all around. Therefore, thus says the Lord God: Because I have spoken in the fire of my zeal against the rest of the nations and against all Edom, who (Vulg. who) have given my land to themselves as an inheritance with joy (Al. with the sword), and with the whole heart, and with all their soul, and have expelled it to ravage (or with hatred despising souls, to overthrow them in devastation). Therefore he says (( Vulg. he is silent, says)), prophesy over the land of Israel, and you shall say to the mountains and hills, the ridges and valleys, thus says the Lord God: Behold, I in my zeal, and in my fury, have spoken, because you have endured the confusion (or reproaches) of the nations. Therefore thus says the Lord God (or Adonai the Lord): I have raised (or will raise) my hand, that the nations which are around you, they themselves shall bear their confusion (or disgrace). But you, O mountains of Israel, shall shoot forth your branches and yield your fruit to my people Israel, for they are about to come. For behold, I am for you, and I will turn to you, and you shall be tilled and sown. And I will multiply people on you, the whole house of Israel, all of it. The cities shall be inhabited and the waste places rebuilt. And I will fill you with people and animals, and they shall multiply and be fruitful. And I will cause you to be inhabited as in your former times, and will do more good to you than ever before. Then you will know that I am the Lord. And I will bring forth (or generate) upon you, my people Israel, and they will possess you (or you), and you will be (or you will be) for an inheritance, and you will no longer be added, so that you may be without them (or and you will no longer add, so that they may make you childless). Thus says the Lord God: Because they have said of you (or to you), you are a devourer of men, and a choker of your nation: therefore you will no longer eat men, and you will no longer kill your nation, says the Lord God: nor will I cause the confusion (or shame) of nations to be heard in you (or in you) any longer, and you will not bear the reproach of peoples (or you will not bear), and you will no longer lose your nation (or your nation will no longer be without children), says the Lord God. Above is the description of the prophet's appearance, or rather his turning towards the mountain of Seir. Here the son of man speaks to the mountains, or rather to the mountains of Israel, who are commanded to hear the word of God. And to briefly delay the allegory, the overall meaning of the prophecies concerning the mountains of Israel is this: Because the enemy, that is, the mountain of Seir, has insulted you and believed that he would possess you forever, and the once high places of the Lord are now deserted and have passed into his inheritance, and not only did he say this, but he also possessed you for a considerable time, to the extent that he spoke arrogantly against you, which brought reproach upon you from all nations. Therefore, thus says the Lord God, not only to the mountain of Seir, but also to its mountains and hills, streams, valleys, deserts, and ruins, and to the abandoned cities: because he has spoken with the fire of his zeal, not only against all the nations, but especially against Edom, which, he says, has held my land in possession along with the other nations, and has possessed it with the sword, and has possessed it with all their heart, in order to drive out its inhabitants and lay waste to the land. Therefore, speak, says the prophet, concerning the land of Israel, and say to the mountains, and hills, and hills (which the Seventy interpreted as 'valleys,' which we understand as wooded areas) and valleys. Thus says the Lord God: in my zeal and fury, I will be the avenger of your reproach, and I will raise my hand, so that the nations that are around you may bear their disgrace and confusion: but you, O mountains of Israel, will bear fruit according to your former state, and produce shoots and, according to the Seventy, bring forth grapes, with which my people Israel will be satisfied. That which you may not think will happen after a long time is near, imminent, and will come. And lest this seem difficult to you, I myself will come to you, and those who had departed from you will return to you, so that you may regain your former culture and all things may be fulfilled, so that there may be many people among you, and cities, which were previously destroyed, may be inhabited. And not only will I multiply people, but also animals will multiply and increase, and I will make you dwell as in the beginning, when Moses, leading the two and a half tribes across the Jordan (Numbers 32), and under Joshua, son of Nun, the other nine and a half tribes possessed the land of Judah (Joshua 1 and 13): and I will give you much greater possessions than you had in the beginning before you experienced various captivities. And when I have done this to you, then you will know that I am the Lord. And you, O land of Israel, will be full and abundant, a possession for my people, who will inherit you. You will no longer be without children. But when your inhabitants multiply, O mountains of Israel, then your enemies will no longer accuse you of devouring men and of being a land without children. Instead, you will multiply and your descendants will be numerous. You will neither hear, he said, any longer, nor will you endure the confusion of the nations, nor will you lose your people, so that you may eventually endure captivity, because the Lord has spoken. We will say these things loosely in the Jewish manner, which they expect in the thousand-year kingdom, when they assert that the city of Jerusalem is to be rebuilt, and the temple, which is described at the end of this volume, and the happiness of all things, some of which they believe were fulfilled under Zerubbabel. But how can this be fulfilled, what is said: 'And I will make you dwell as in the beginning, and I will give you greater blessings than you had in the beginning?' For under Zerubbabel, Ezra, and Nehemiah, only a few of the people were brought back, and they themselves were obedient to the Medes and Persians, and subsequently served the Macedonians, Egyptians, and Romans, and even to this day they serve various kings of different nations, such as Titus and Vespasian. Therefore, this prophecy at the end cannot possibly be fulfilled: 'And you will no longer bear the reproach of the nations, and you will not lose your people anymore.' And because it is now lengthy against the Jewish doctrine, and the blessedness serving the stomach and throat of the Jews, who desire all earthly things, and say: Let us eat and drink, of which the Apostle also speaks: Food for the stomach and the stomach for food: but God will destroy both it and them (I Cor. VI, 13), let us now briefly explain: let us now pass on to spiritual understanding, according to which we have also interpreted the extreme parts of Isaiah. For we do not expect Jerusalem to be adorned and golden from heaven, according to the Jewish fables which they call 'second books', nor will we suffer the injury of circumcision, nor will we offer sacrifices of bulls and rams, nor will we sleep in the idleness of the Sabbath. Many of our people, especially in Tertullian's book titled 'On the Hope of the Faithful', and in Lactantius' seventh volume of 'Institutions', and in the frequent explanations of Bishop Victorinus of Pettau, and recently in our own Severus' dialogue called 'The Rooster', have also said this. And that I may mention the Greeks, and unite the first and the last, Irenaeus and Apollinarius. Therefore, we will say that the mountains of Israel are the prophets and apostles, who hear the word of God, and to whom the enemy devil insulted, saying: 'Well done, once lofty mountains, about which it is written: The mountains are round about it, and the Lord is round about His people' (Ps. 124:2), have been given to me as a possession, when they were desolated by the narrowness of persecution, and trodden down round about, and have become an inheritance to the rest of the nations, and have been blasphemed by all. Therefore the Lord speaks, having trampled upon the mountains and desolated them, not only the mountains but also the lower parts and through every step on the land of Judea, that is, on the mountain of the Church which is written: A city set on a mountain cannot be hidden (Matthew 5:14); and on the hills and torrents, whose faith is increased in the winter of persecutions and in the storm of trials. Also on these valleys, which have been brought low by humility, and on the deserted Churches and walls, and on the whole world, on the gatherings of Churches that have been abandoned, such as the persecution that took place throughout the world under Diocletian and Maximian, by which Churches were proscribed and devastated: when all the nations of the Gentiles and the heretical nations mocked the Church, because it spoke in the fire of its zeal and especially against Edom, which wanted to carry the image of the earthly, having cast aside the image of the heavenly (1 Corinthians 15). For they indeed have taken the land of God as their inheritance, and with their whole heart and soul they have persecuted the Church of the Lord, and they have cast it out from its seats, and have laid it waste. But what has it profited the nations, what has it benefited the heretical peoples to insult the land of the Lord: when the Lord speaks to it, and to its hills, and mountains, and wooded places, which were flourishing with the beauty of paradise: and to the hills of which we have spoken above, he has spoken in his zeal and fury: and he lifts his hand against the adversaries, who have persecuted the Church, to bring about their confusion and disgrace? Then, with the persecutors killed and peace restored to the Church, the mountains of Israel, namely the Apostles and Apostolic men, will bring forth their trees and extend their branches, and they will produce grapes to be trodden in the winepress of the Lord, from which new wine is poured, which will intoxicate the peoples of the believers, and the wine that brings joy to the heart of man will be pressed out (Psalm 103): so that all the fruits of the mountains, from which the bread that comes down from heaven is made, may be eaten by the people of the God of Israel. And let us not despair in persecutions, it is added: The time is near for it to come. For he will come, coming indeed, and will not delay (Hab. 2:3). From there he promises his coming to the mountains, and to those who have endured in tribulations, and he promises that after the heat of persecution the earth, previously gleaned by the ploughshare of Christ, will be cultivated, and will receive every seed of virtue, from which men will be born and multiplied, and all the house of Israel. And when the cities, that is, the churches of the believers, were inhabited again by returning crowds, not only the men who were knowledgeable in the Scriptures will be there, but also the animals, and the simple believers will multiply and grow, and the churches will be inhabited as in the beginning, that is, before the persecution arose, and they will flourish with greater blessings than they had from the beginning, crowned by the victories of the martyrs. And then they will know that He is the Lord, who restores His people to their former state, which possesses the Churches, and that the Churches themselves are the inheritance of the Churches, and no longer without children, whom He had lost in persecution. Hence the prophet is commanded to speak to the land of the gentle, the land of the living, or to the mountains of Israel, and to say: You shall no longer suffer the reproach of persecutors, nor will they insult your slaughtered people, like sheep for slaughter. With peace being restored, all reproaches will cease, and you will no longer endure confusion and disgrace among various wanderings, but you will have your nation and your people, for the truth of the promise, spoken by the Lord, has been confirmed.
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Summary
Ezekiel 36:6 presents a forceful divine declaration from the Lord GOD to the desolate land of Israel, signaling a profound shift from judgment to restoration. It unveils God's intense, righteous indignation—His "jealousy and in his fury"—provoked by the profound shame and dishonor that His land and covenant people have endured at the hands of surrounding pagan nations. This verse serves as a crucial preamble to the dramatic reversal of Israel's fortunes, asserting that God's honor, seemingly compromised by the exile and desolation, will be powerfully vindicated through the land's comprehensive renewal and the restoration of His people.
Context
Literary Context
Ezekiel 36:6 is situated within a pivotal section of Ezekiel's prophecy (chapters 33-39) that marks a significant thematic shift from pronouncements of judgment against Israel and the nations to glorious promises of future restoration and renewal for Israel. Specifically, chapter 36 opens with God directly addressing the "mountains of Israel," contrasting their current state of desolation and the scorn they have suffered with a future vision of abundant blessing and repopulation. This verse immediately follows God's condemnation of hostile neighboring nations, particularly Edom, for their malicious rejoicing over Israel's downfall and their covetous intent to possess the land (Ezekiel 36:1-5). God's impassioned declaration in verse 6 is His direct, divine response to this desecration and public shame, setting the theological foundation for the subsequent promises of a new heart, a new spirit, and a restored covenant relationship, which are central to the chapter's climax (e.g., Ezekiel 36:26-27).
Historical & Cultural Context
The prophetic word in Ezekiel 36:6 is delivered during the harrowing period of the Babylonian exile, subsequent to the devastating destruction of Jerusalem and its sacred Temple in 586 BC. The once-vibrant land of Israel, a testament to God's covenant faithfulness, lay in ruins, its cities desolate, and its inhabitants scattered among foreign nations. From a prevailing cultural perspective, the defeat of a nation implied the defeat or impotence of its deity. Consequently, the surrounding nations, often hostile, viewed Israel's desolation as irrefutable evidence of Yahweh's weakness or abandonment, thereby bringing profound "shame" upon the land and, by extension, upon the very name of God. God's response in this verse is deeply rooted in His unwavering covenant promises to Abraham, Isaac, and Jacob, which included the perpetual possession of the land—a promise that, to human eyes, appeared utterly broken by the exile. This divine intervention is therefore a necessary and powerful reassertion of His sovereignty and faithfulness.
Key Themes
This verse profoundly contributes to several overarching themes prevalent in Ezekiel and the broader prophetic corpus. Foremost is the theme of Divine Zeal and Sovereignty, as God emphatically declares His righteous indignation ("jealousy and fury") over the desecration of His land and the suffering of His people. This underscores His absolute control over historical events and His unwavering commitment to His covenant. Furthermore, it highlights the theme of Vindication and Restoration, where God promises to reverse Israel's humiliation and restore their dignity and prosperity. This restoration is explicitly stated as being "not for your sakes, O house of Israel, but for my holy name's sake" (Ezekiel 36:22), emphasizing God's primary motivation: the vindication of His own character and glory among the nations. The Personification of the Land is also a significant motif, as God addresses the physical elements of Israel (mountains, hills, rivers, valleys) as if they are sentient beings, underscoring His intimate connection to the land itself and emphasizing that the coming restoration will be comprehensive, affecting every geographical feature and making it fruitful once more.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)." In Ezekiel 36:6, it underscores the divine origin and authoritative nature of the message. Ezekiel is not merely offering human opinion or a forecast, but acting as God's direct mouthpiece, delivering a word that is divinely inspired and carries the full weight of a divine decree. This act of prophesying to the land itself highlights the extraordinary nature of God's communication and His direct engagement with the physical realm.
This term denotes "jealousy or envy; zeal." When applied to God, "jealousy" is not a petty human emotion but a righteous, passionate commitment to His exclusive covenant relationship with Israel and His own holy name. It reflects His protective love and His intolerance for anything that defiles His people, His land, or His honor. Here, it is the profound driving force behind His promise of restoration, demonstrating His fervent desire to reclaim what is rightfully His and to defend His reputation against the "shame of the heathen."
Meaning "disgrace; confusion, dishonour, reproach, shame." This word encapsulates the profound humiliation experienced by Israel during the Babylonian exile. It refers to the public disgrace and mockery they endured from surrounding nations who attributed Israel's downfall to the weakness or abandonment of their God. God's declaration that Israel has "borne the shame of the heathen" acknowledges the depth of their suffering and provides the direct motivation for His furious and zealous intervention to remove this reproach and powerfully vindicate His name.
Verse Breakdown
"Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys,"
This opening command establishes Ezekiel's unique role as a divine messenger, whose audience extends beyond the human inhabitants to the very topography of the land. This direct address to the physical features—mountains, hills, rivers, and valleys—signifies God's intimate connection to the land itself and His intention for a comprehensive, physical restoration. It implies that the land, too, has suffered and will actively participate in the coming renewal.
"Thus saith the Lord GOD;"
This is a standard and potent prophetic formula, emphasizing that the preceding and following words are not Ezekiel's own, but the authoritative, undeniable word of Yahweh, the sovereign Lord. The combination of "Lord" (H136, ʼĂdônây) and "GOD" (H3069, Yᵉhôvih) powerfully asserts His absolute authority and His covenant faithfulness, underscoring the certainty and power behind the prophecy.
"Behold, I have spoken in my jealousy and in my fury,"
This clause reveals the profound divine motivation for the coming restoration. God's "jealousy" (H7068, qinʼâh') is His righteous zeal for His own honor and His covenant people, while His "fury" (H2534, chêmâh') is His intense, holy indignation against those who have desecrated His land and mocked His name. These are not capricious human emotions but expressions of His holy character, demonstrating His passionate commitment to justice and His unwavering resolve to act on behalf of His covenant.
"because ye have borne the shame of the heathen:"
This final clause provides the direct reason for God's zealous and furious intervention. The "shame of the heathen" (H3639, kᵉlimmâh') refers to the profound reproach, mockery, and desolation that Israel and its land endured at the hands of the pagan nations. This public humiliation was not just a suffering for Israel but a direct affront to God's reputation, as the nations perceived Israel's downfall as a sign of God's inability or weakness. God's action is therefore a necessary and powerful vindication of His own name and power.
Literary Devices
Ezekiel 36:6 masterfully employs several powerful literary devices to convey its urgent and profound message. Personification is prominently featured as God commands Ezekiel to "prophesy... unto the mountains, and to the hills, to the rivers, and to the valleys." By addressing the inanimate geographical features of the land as if they possess the capacity to hear and respond, the text powerfully emphasizes God's direct, intimate, and comprehensive involvement in the land's restoration. This also implicitly suggests that the land itself has suffered alongside its inhabitants and will be a direct recipient of divine blessing. Furthermore, the verse utilizes Anthropomorphism by attributing the human emotions of "jealousy" and "fury" to God. This is not to imply human limitations in the divine being, but rather to convey the intense, righteous passion and unwavering commitment of the divine will to His covenant and His holy name. Finally, the phrase "mountains, hills, rivers, and valleys" functions as a Merism, a rhetorical device where two contrasting or complementary parts are used to represent the whole. In this context, it encompasses the entirety of the land of Israel, from its highest peaks to its lowest depths, signifying that God's promised restoration will be total, comprehensive, and all-encompassing, affecting every part of the physical territory.
Theological and Thematic Connections
Ezekiel 36:6 powerfully articulates God's profound commitment to His covenant and His own holy name. The divine "jealousy" and "fury" are not arbitrary or capricious emotions but rather righteous responses to the desecration of His land and the dishonor brought upon His name by the "heathen." This passage underscores the vital theological truth that God is neither indifferent to the suffering of His people nor to the scorn of His adversaries. His zeal is a protective, covenantal love, ensuring that His eternal purposes prevail and His glory is ultimately revealed to all nations. The restoration promised here is not primarily for Israel's comfort or merit, but fundamentally for the vindication of God's character and power in the eyes of the world, demonstrating unequivocally that He is indeed the sovereign Lord who keeps His promises, even when they seem impossible to human eyes. This divine action serves as a powerful testament to His unwavering faithfulness and His resolute determination to uphold His covenant.
Reflection and Application
Ezekiel 36:6 offers profound comfort and a challenging call to reflection for believers today. It serves as a powerful reminder that God is deeply and personally invested in His people and His divine purposes, even when circumstances appear bleak, overwhelming, or His name seems to be dishonored in the world. For those who feel shamed, marginalized, or subjected to reproach because of their faith or circumstances, this verse provides a rich assurance that God sees their suffering and will act with zealous love and righteous indignation to bring about vindication and restoration. It encourages us to cultivate an unwavering trust in God's sovereign power and His unyielding commitment to His own glory, knowing with certainty that He will ultimately set right all wrongs. Furthermore, this passage challenges us to critically consider how our lives, as God's redeemed people, faithfully reflect His character and honor His name to a watching world. When we bear "shame" for Christ's sake, we can be supremely confident that God's righteous indignation is stirred on our behalf, and His ultimate plan for our restoration and His glory will prevail, calling us to live in a way that consistently honors Him, even amidst profound adversity.
Questions for Reflection
FAQ
What does it mean for God to speak in "jealousy and fury"?
When the Bible describes God as having "jealousy" (Hebrew: qinʼâh) and "fury" (Hebrew: chêmâh), it is crucial to understand these terms anthropomorphically, not as human flaws or capricious emotions, but as divine attributes reflecting His perfect character. God's jealousy is His righteous zeal and exclusive devotion to His covenant relationship with His people and His own holy name. It is a protective, possessive love that demands loyalty and reacts strongly to anything that threatens His honor or His people's well-being, much like a faithful husband is jealously devoted to his wife. His fury or wrath is His intense, holy indignation against sin, injustice, and the desecration of what is sacred to Him. In Ezekiel 36:6, this "jealousy and fury" are directed at the nations who shamed Israel and, by extension, God's name. It signifies His unwavering commitment to His promises and His powerful resolve to vindicate His glory and restore His people and land, as promised throughout Ezekiel 36.
Why does God address the "mountains, hills, rivers, and valleys" of Israel?
God addresses the physical landscape of Israel—the "mountains, hills, rivers, and valleys"—through Ezekiel as a powerful literary and theological device known as personification. This highlights several key points. First, it emphasizes God's direct and intimate connection to the land itself, which was integral to His covenant with Israel and had suffered alongside its people. Second, it signifies the comprehensive nature of the promised restoration; it will not just be a spiritual or demographic renewal but a physical transformation of the very ground of Israel, making it fruitful and habitable again. This imagery underscores that no part of God's creation, especially His chosen land, is outside His sovereign care and redemptive plan. It also serves to magnify the divine word, demonstrating that God's decree is so powerful that even inanimate objects are commanded to hear and respond, as seen in the broader context of Ezekiel's prophecies.
Christ-Centered Fulfillment
Ezekiel 36:6, with its potent declaration of God's zealous intervention for His shamed land and people, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context points to the physical restoration of Israel after the Babylonian exile, the deeper spiritual reality foreshadows the new covenant accomplished through Christ. The "shame of the heathen" that ancient Israel bore prefigures the universal shame and condemnation of humanity under the burden of sin, a profound spiritual reproach that Christ Himself bore on the cross. Just as God's "jealousy and fury" moved Him to vindicate His name by restoring Israel, so too did His righteous indignation against sin lead Him to send His Son to redeem humanity. Through Christ's atoning sacrifice, the ultimate "shame" of sin is removed, and a spiritual restoration far greater and more enduring than any physical return from exile is offered. Believers are given a "new heart and a new spirit" (echoing Ezekiel 36:26), enabling them to walk in God's statutes, not by their own power, but by the indwelling Holy Spirit (Ezekiel 36:27). The desolate spiritual landscape of humanity, once barren and shamed by sin, is made fruitful through union with Christ, the true "land of Israel" in whom all God's promises find their definitive "Yes" and "Amen" (2 Corinthians 1:20). Thus, God's zealous love, first declared to the mountains and valleys of ancient Israel, is fully manifested in the person and redemptive work of the Lamb of God who takes away the sin of the world.