Chapter 36

1 The land of Israel is comforted, both by destruction of the heathen, who spitefully used it, 8 and by the blessings of God promised unto it. 16 Israel was rejected for their sin, 21 and shall be restored without their desert. 25 The blessings of Christ’s kingdom.

1. Prophesy. Ezekiel’s theme now changes from one of judgment upon Israel and the surrounding nations to one of encouragement for his fellow countrymen. Ever since Israel fell, the enemies had had their high day of taunt and jubilation. Such a condition was not to continue. Even though Israel had been humiliated and was now being punished for her rebellion, God still recognized the Jews as His people. The apparent triumph of the enemies of God’s people would be momentary. Though cast down and helpless, Israel would be raised up, more glorious than ever.

Mountains of Israel. The promises of restoration here should be compared with the denunciation of the mountains of Israel in ch. 6.

2. Ancient high places. Heb. bamoth Фolam, an expression similar to the gibФoth Фolam, “everlasting hills,” of Gen. 49:26 and Deut. 33:15. The expression is doubtless synonymous with the “mountains of Israel.” The LXX reads “everlasting desolation,” as if the Hebrew read shimemoth Фolam.

Are our’s. Compare chs. 25:3, 8, 15; 26:2; 35:10.

3. In the lips of talkers. Compare Deut. 28:37; 1 Kings 9:7; Ps. 44:14.

5. Fire of my jealousy. The same expression is used in Zeph. 3:8; cf. Zeph. 1:18. God attributes human feelings to Himself so that men may understand.

Idumea. Literally, “Edom” (see on ch. 35:15).

7. Lifted up mine hand. The sign of an oath (see ch. 20:5).

Shall bear their shame. Israel had had to bear the shame cast upon her by the heathen (v. 6). Now the heathen would bear their own shame, though not in retaliation. Their shame would come as a result of their own sins. God is no respecter of persons. Sin, wherever found, meets its just retribution. Israel had suffered for her sins, and the heathen nations in turn would suffer for theirs.

8. Shoot forth your branches. The land of Israel, represented by its mountains, was to get ready for the return of the exiles. The grass should spring up as food for the animals, and the trees yield their fruit to feed the new inhabitants. This is a forceful way of representing the certainty that the exiles would return.

At hand. The statement must be understood relatively. Probably about 50 years remained of the 70 predicted by Jeremiah (Jer. 25:11).

9. I am for you. God had earlier been represented as against Israel (chs. 5:8; 13:8). This change does not mean a change in God. God had visited Israel with judgment because of her sins; He would bestow grace if she repented.

10. All the house of Israel. God planned the return of both Judah and Israel from captivity. Again there was to be a united, prosperous kingdom, with vineyards replanted, houses rebuilt, and flocks renewed. Such a glorious prospect was held up as a strong inducement to Israel to accept the proffered grace of God, and thus bring about a spiritual revival. These promises were only for a regenerate Israel (see on v. 26).

11. Will do better. These promises of abundant blessing met but meager fulfillment at the return of Israel from exile. God had in mind much more than was ever realized in the postexilic history of Israel (see pp. 26–30).

14. Devour men no more. That is, the land itself, not the people in it (see Num. 13:32). Some have suggested that the heathen surrounding Palestine, who had seen first the Canaanites and then the Israelites uprooted, superstitiously attributed the fate of these nations to something in the land itself. They did not recognize the true cause to be the hand of God guiding the destiny of men and nations. However, in the golden age to which the prophet looked forward, the people would dwell secure. No such reproach should ever again be possible.

16. Word of the Lord. Verses 17–38 form a separate prophecy, yet closely connected with the first part of the chapter. The prophet briefly rehearses Israel’s history to show that the restoration will not be because of any merit on her part, but for the sake of God’s name.

17. They defiled it. See Num. 35:34. On the “uncleanness of a removed woman” see Lev. 15:19.

20. Profaned my holy name. The conduct and attendant miseries of the Israelites dishonored Yahweh in the sight of the heathen, who naturally inferred that if this was all that the God of Israel could do for His devotees, He was no better than their own gods. The heathen regarded Yahweh merely as the national God of the Israelites (see Num. 14:16; Jer. 14:9).

21. Pity for mine holy name. That is, He will act for the honor of His name. He will restore His people not merely for their sake, but for His own name’s sake.

22. Not this for your sakes. For His own holy name’s sake the Lord was going to restore His people (cf. Ex. 32:12–14; Num. 14:13–20). The people were not to feel that they were in any way the favorites of Heaven. God had chosen the nation to be the means of accomplishing His purpose for the salvation of the whole world (see pp. 26–30). With increased privileges came increased responsibilities.

23. Before their eyes. Several Hebrew manuscripts and the Syriac read “before your eyes.” Either reading makes good sense. The reading “your” brings out the important truth that it would be necessary for God first to be sanctified in the eyes of the people themselves by repentance and reformation, before He would be sanctified in the eyes of the heathen. His name had been “profaned among the heathen” by the unrepresentative lives of His professed people. The restoration of Israel would vindicate His name among the heathen. At that time it would clearly be demonstrated that Yahweh is not like the feeble gods of the heathen, but that He is all-powerful (see Deut. 28:58; Mal. 1:11).

25. Sprinkle clean water. The figure is doubtless drawn from various purifications stipulated in the ceremonial law (see Num. 8:7; 19:9, 17, 18, in which water was employed.

26. A new heart. This verse sets forth the central burden of Ezekiel’s teaching. The promises of restoration were conditional upon the spiritual and moral renovation of the people. Ever since Sinai, God had sought to introduce the new-covenant principles, but the people refused to accept them (see on ch. 16:60). They did not understand that without divine grace and a change of heart they could not render the necessary obedience. It was the constant burden of the prophets to lead the people to this higher experience. In the text under consideration, Ezekiel is earnestly pleading with the captives, showing them the only basis for future success. Would they, at length, relinquish their self-righteousness and accept the glorious provisions of the new covenant? Would they cease their vain efforts to establish their own righteousness and accept the righteousness of God? The offer was theirs. History records that they turned it down and became even more bigoted (see pp. 32, 33).

There is great danger that in our present age of enlightenment men will choose to live under the conditions of the old covenant. They realize that obedience is a necessary condition to salvation, but their endeavors spring from unsanctified hearts. They attempt the impossible. They become discouraged. They cry out, “O wretched man that I am!” (Rom. 7:24). If in the moment of despair they find Jesus, then that which “the law could not do,” He enables them to do (Rom. 8:3). With the indwelling Christ the “requirements [alternative translation] of the law” are fulfilled in them (Rom. 8:4).

27. Cause you to walk. See on ch. 11:20.

28. Ye shall be my people. This promise was conditional on the realization of the spiritual purity described above. Had the necessary revival been effected, their residence in the land would have been permanent. Jerusalem would have stood forever. From her would have gone out the dove of peace to bring the whole world under the influence of the true religion (see DA 577; GC 19). The words, “Ye shall be my people, and I will be your God” (see Eze. 11:20; cf. Jer. 7:23; 11:4; 30:22), are descriptive of the covenant relationship in which Jehovah stood toward Israel. This covenant included more than national independence and prosperity. It comprehended the whole plan to make Israel the spiritual nucleus of a worldwide missionary program. The rejection of the covenant (see Matt. 21:43) resulted in the removal of this spiritual privilege. It did not necessarily imply that the Jews would never establish an independent political state; the present state of Israel is in no wise a fulfillment of these ancient forecasts. Nor would any mass return of the Jews to Palestine be a fulfillment of these predictions. Jesus positively stated (see Matt. 21:43) that the covenant promise now has been given to another “nation,” namely, the Christian church. Through this body God is now working to evangelize the world (see Rom. 2:28, 29; 9:6; Gal. 3:29; see pp. 33–36).

29. From all your uncleannesses. Divine grace is promised to prevent a lapsing back into the old ways. Such an experience calls for a daily renewal of consecration, a daily receiving of fresh supplies of spiritual power, and the maintenance of a constant vigilance against the enemy.

30. Multiply the fruit. These temporal blessings might have been Israel’s at the time of the entry into Canaan (Deut. 28:3–6). Sin brought drought and famine. These promises do not apply as directly or as literally to Christians today. Formerly God was working with a nation, geographically isolated. The prosperity of the nation was to be an object lesson to other nations. Today Christians are scattered in all lands, and share in the calamities that strike their respective countries. However, God does not forget His people in calamity. He frequently intervenes to bring protection and blessing.

31. Shall lothe yourselves. See on ch. 20:43. When the gates of heaven swing open to admit the people who have kept the truth, there will again be a feeling of great unworthiness. As the redeemed behold the glories that surpass human imagination, they cast their crowns at the feet of their Redeemer and ascribe all honor to Him (see EW 289).

32. Not for your sakes. For comment see on v. 22.

35. Like the garden of Eden. Palestine would be so blessed as to resemble in excellence and prosperity the Garden of Eden. Again this promise was conditional upon the faithfulness and obedience of the people. Israel’s defection prevented its fulfillment. However, no failure of man can frustrate the eternal purpose of God. “To spiritual Israel have been restored the privileges accorded the people of God at the time of their deliverance from Babylon” (PK 714). The redeemed are soon to inhabit “a new earth” (Rev. 21:1) which will be like the Garden of Eden in beauty and productiveness.

36. The heathen that are left. Ezekiel is describing conditions as they might have been. It was God’s plan that through the restoration of Israel a demonstration of the goodness and benevolence of the true God would be given to the world, so that all nations might be attracted to and be granted the opportunity of becoming a part of the new spiritual economy. Unfortunately, the Jews who returned after the Exile created an entirely opposite impression. Other nations, instead of being attracted, were led to blaspheme the God whom these recalcitrant people claimed to worship (see pp. 31, 32).

Today the picture is somewhat altered. Instead of having an isolated nation on exhibition to demonstrate the advantages of His plan, God is calling upon individual Christians to make their lives so attractive that others will be led to seek the God whom these Christians worship.

37. Be enquired of. Earlier, God had refused to listen (see chs. 14:3, 4; 20:3). But the time would come when “the house of Israel,” chastened in body and in spirit, would realize their dependence upon God and would seek Him for the counsel and guidance without which it would be impossible for them as a nation to realize the high destiny that awaited them (see pp. 26–30).

38. The flock of Jerusalem. The teeming population prophesied for Palestine is compared with the large flocks of sacrificial animals assembled at Jerusalem at the great annual feasts.

They shall know. For comment on this frequently recurring refrain of the book of Ezekiel see on ch. 6:7. Note that it occurs four times in ch. 36 (vs. 11, 23, 36, 38).

Ellen G. White comments

25  COL 158

25, 26  MYP 71

26   CT 452; DA 407; Ev 290; FE 264; ML 24, 261; MM 40; SC 53; TM 328, 369; 7T 189; 9T 15226, 27           DA 174; MB 20

31        COL 161