I don’t do this for your sake,” says the Lord Yahweh. “Let it be known to you: be ashamed and confounded for your ways, house of Israel.”
Parallel Translations
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I don’t do this for your sake,” says the Lord Yahweh. “Let it be known to you: be ashamed and confounded for your ways, house of Israel.”
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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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Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel.
Cross-references (9)
Passages linked to Ezekiel 36:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 9:5 Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations Yahweh your God does drive them out from before you, and that he may establish the word which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob.
- Ezekiel 36:22 “Therefore tell the house of Israel, ‘The Lord Yahweh says: “I don’t do this for your sake, house of Israel, but for my holy name, which you have profaned among the nations where you went.
- Titus 3:3-6 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior;
- 2 Timothy 1:9 who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal,
- Ezra 9:6 and I said, “My God, I am ashamed and blush to lift up my face to you, my God; for our iniquities have increased over our head, and our guiltiness has grown up to the heavens.
- Ezekiel 16:63 that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done,” says the Lord Yahweh.’ ”
- Daniel 9:18-19 My God, turn your ear, and hear. Open your eyes, and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our righteousness, but for your great mercies’ sake. Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.”
- Romans 6:21 What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death.
- 1 Peter 4:2-3 that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God. For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Trapp 1656 · Public Domain Eze 36:32 Not for your sakes do I [this],…
Eze 36:32 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.
Ver. 32. Not for your sakes.] See on Eze 36:22.
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Be ashamed.] Abashed and abased, as was Ezra, {Ezr 9:6} Ephraim, {Jer 31:19} the publican. {Luk 18:13}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Not for your sakes: to a self-exalting people, who…
Not for your sakes: to a self-exalting people, who have too high thoughts of themselves, this is a necessary monition; we are all like the Jews, proud of somewhat we have not; see ver. 22; an old disease, and we are long since warned of it, as well as they, Deu 9:5,6.
Be ashamed and confounded: shame and confusion, self-abhorrence and deepest humiliation, will become you, for you have walked stubbornly in your own ways, though I would have reclaimed you, and did call you back from them by my prophets.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Not for your sakes do I this, saith the…
Not for your sakes do I this, saith the Lord,.... Not for any worth or worthiness in them; for any merit or desert of theirs; for any goodness in them, or works of righteousness done by them; no, it purely flowed from his own unmerited grace and goodness; for his own sake, and for his own glory, will he do it; see Deu 9:4,
be it known unto you; this the Lord would have this people take notice of, who were very fond of their own righteousness and merits, and to trust therein, and ascribe much thereunto, as most men are too apt to do; and therefore, to take down their pride, and take them off of their boastings and vain opinions of themselves, he would have them know and acknowledge this; and be so far from placing any of the favours bestowed on them to the account of the merit of their good works, that they ought to take shame for their evil ones, as follows:
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be ashamed and confounded for your own ways, O house of Israel; as men are when they are brought to a true sight and sense of them, and reflect upon the evil of them, and are brought to true repentance for them; see Eze 16:61.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 32. The verse is closely connected with the preceding:…
32. The verse is closely connected with the preceding: ye shall remember your former evil, for not for your sakes do I this—not because of your good deserving (Eze_36:22); on the contrary their own ways when thought upon could only cause them shame. In Lev_26:45 “for their sakes” means “to their benefit,” on their behalf.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (32) Not for your sakes.—See Eze_36:22.
(32) Not for your sakes.—See Eze_36:22.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Verse 32 repeats and emphasizes the thought of ver.…
Verse 32 repeats and emphasizes the thought of ver. 22, that the true ground of God"s gracious dealing with Israel should be found, not in their merit, but in his grace. So far as their ways were concerned, there was cause only for judgment on his part and self-humiliation on theirs.
Vers. 32-38Prosperity suspended on human prayer.
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In the previous verses God has disclosed a new scheme of spiritual tactics. He will lay siege to man"s heart with the artillery of love. He will touch and melt his will. He will gently, yet powerfully, dispose him to obedience. Yet God will not reduce man to a machine. He will not coerce his will. Men shall not become passive instruments under God"s hand. There shall be place for human thought, human choice, human effort. "I will yet be inquired of by the house of Israel, to do it for them.
I GOD"S GIFTS ARE BESTOWED IN A DEFINITE ORDER. "Order is heaven"s first law." In nature and in human nature, God works from the center outwards. Jerusalem was such a center. The home is a center. Man"s soul is a center a center for himself, his family, his fortunes, his contemporary society.
1. Soul-cleansing is the root-blessing. This embraces cleansing from the love of sin, the power of sin, the stain and curse of sin. The animal part of our nature is kept in subjection to the spiritual. The old fountain of evil is cleansed. The real man no longer lives in the cellar and scullery of his nature; he prefers now to live and move in the capacious rooms above in the great halls of reason and conscience.
2 A better social life. They "shall dwell in the cities." It is easier to live a godly life in a garden than in a city, but that sequestered life would be narrow and poor and weak. In the city temptations and hindrances abound; and he who surmounts them is raised into a higher plane of life. Men of pure and lofty tastes constitute a society that is fruitful in goodness. They shall be cemented in strong and vital ties for mutual security and mutual help.
3 Agricultural fertility. The Jews were devoted to the pursuits of husbandry; hence fertility in the field was their greatest earthly prosperity. This fertility would be the more highly prized because of its contrast with recent desolation. That which had been like a desert was to be prolific and beauteous as the virgin soil of Eden. The last vestige of the curse was to vanish. With the smallest measure of labor shall come the largest measure of increase.
4. Growing population. An unmistakable mark of national prosperity is increase of men. The stalwart and athletic youth would not be slain on the battle-plain, nor decimated by pestilence, nor destroyed by ruinous vice. Just as the streets of Jerusalem were crowded with flocks in the time of the Passover, brought thither for the Paschal feast, so should the towns and villages teem with hale and sinewy men. "I will increase them with men like a flock.
5. Renown among the neighboring nations. "The heathen shall know" that Jehovah is the real Source of prosperity. They had learnt to think of him as an austere Ruler, or as indifferent respecting his people"s weal. Truer thoughts of God and of God"s goodness shall displace the old ideas. They shall understand God"s high designs, and shall admire and praise. To serve such a God will be counted true honor.
II GOD"S GIFTS ARE PLEDGED BY AN INFALLIBLE PROMISE. The advantages of making this prosperity a matter of promise was manifold.
1. It would sustain their hope. In their exiled state, they were in danger of yielding to sullen despair. Adversity had demoralized them. They had well-nigh lost heart.
2. It would encourage wise effort. The bright prospect of a golden age would stimulate them to exertion. They could the better bear the ills of banishment when they knew these were only for a time. They would more bravely face the toils of another journey homeward when they knew what splendid prosperity was guaranteed.
3. It would more clearly unfold Gods moral intention in their adversity. That defeat and its consequent hardships were no mere caprices on God"s part. Nor had he wholly abandoned them. The judgment, though severe, was disciplinary. It was moral medicine, destined to produce better health. Hence a window was opened through which they gained an insight into God"s heart.
4. The promise gave them a grasp upon God. They well knew his faithfulness. No word of his had ever failed, nor ever would. If he had fulfilled his threats of evil, much more would he fulfill his promises of good.
III GOD"S GIFTS ARE SUSPENDED UPON HUMAN PRAYER.
1. This was an honor conferred upon men. God takes imperfect men into partnership with himself. Great though his power may be, he loves to ally himself with men, so that he may inspire them with a sacred ambition, and lift them to a higher level of life. He would have us to feel a responsibility respecting the welfare of mankind. This expands both mind and heart.
2. Prayer itself is salutary. No other occupation of the human mind is so salutary. There is hope for the lowest sunk, if he has begun to pray. Prayer generates humility. It dissolves self-trust and fosters trust in God. It enhances the value of God"s gifts if we have to ask for them. Prayer serves to purify and elevate the nobler emotions. It brings our wills into submission to the Eternal Will.
3. The most successful prayer is united prayer. The request must be made "by the house of Israel." This union of hearts in prayer promotes sympathy, brotherly love, concord, cooperation. Social piety is fostered. The whole people is prepared for the blessing. The furrows are opened to receive the heavenly rain. This announcement forecasts that of the New Testament that if "two shall agree on earth as touching anything they shall ask, it shall be done for them of my Father which is in heaven. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Not for your sakes do I this, saith the…
Eze_36:32
Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded.
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Free grace
There are two sins of man that are bred in the bone, and that continually come out in the flesh. One is self-dependence and the other is self-exaltation. It is very hard, even for the best of men, to keep themselves from the first error. Instead of looking to grace alone to sanctify us, we find ourselves adopting philosophic rules and principles which we think will effect the Divine work. We shall but mar it; we shall bring grief into our own spirits. But if, instead thereof, we in every word look up to the God of our salvation for help, and strength, and grace, and succour, then our work will proceed to our own joy and comfort, and to Gods glory. The other error to which man is very prone, is that of relying upon his own merit. Though there is no righteousness in any man, yet in every man there is a proneness to trust in some fancied merit. Human nature with regard to its own merit, is like the spider, it bears its support in its own bowels, and it seems as if it would keep spinning on to all eternity.
I. I shall endeavour to expound this text. Not for your sakes do I this, saith the Lord God. The motive for the salvation of the human race is to be found in the breast of God, and not in the character or condition of man. God, who doeth as He wills with His own, and giveth no account of His matters, but who deals with His creatures as the potter deals with his clay, took not upon Him the nature of angels, but took upon Him the seed of Abraham, and chose men to be the vessels of His mercy. This fact we know, but where is its reason? certainly not in man. Here, very few object. If we talk about the election of men and the non-election of fallen angels, there is not a cavil for a moment. Come, then, we must go further. The only reason why one man is saved, and not another, lies not, in any sense, in the man saved, but in Gods bosom. The reason why this day the Gospel is preached to you and not to the heathen far away, is not because, as a race, we are superior to the heathen; it is not because we deserve more at Gods hands; His choice of Britain, in the election of outward privilege, is not caused by the excellency of the British nation, but entirely because of His own mercy and His own love. We are taught in Holy Scripture that, long before this world was made, God foreknew and foresaw all the creatures He intended to fashion; and there and then foreseeing that the human race would fall into sin, and deserve His anger, determined, in His own sovereign mind, that an immense portion of the human race should be His children and should be brought to heaven. As to the rest He left them to their own deserts, to sow the wind and reap the whirlwind, to scatter crime and inherit punishment. Now in the great decree of election, the only reason why God selected the vessels of mercy must have been because He would do it. As the fruit of our election, in due time Christ came into this world, and purchased with His blood all those whom the Father hath chosen. Now come ye to the Cross of Christ; bring this doctrine with you, and remember that the only reason why Christ gave up His life to be a ransom for His sheep was because He loved His people, but there was nothing in His people that made Him die for them. After Christs death, there comes, in the next place, the work of the Holy Spirit. Those whom the Father hath chosen, and whom the Son in us. To go a little further: this truth, which holds good so far, holds good all the way. Gods people, after they are called by grace, are preserved in Christ Jesus; they are kept by the power of God through faith unto salvation; they are not suffered to sin away their eternal inheritance, but as temptations arise they have strength given with which to encounter them, and as sin blackens them they are washed afresh, and again cleansed. But mark, the reason why God keeps His people is the same as that which made them His people--His own free sovereign grace. And to conclude my exposition of this text. This shall hold good in heaven itself. The day is coming when every blood-bought, blood-washed child of God shall walk the golden streets arrayed in white. Our hands shall soon bear the palm; our ears shall be delighted with celestial melodies, and our eyes filled with the transporting visions of Gods glory. But mark, the only reason why God shall bring us to heaven shall be His own love, and not because we deserved it. We must fight the fight, but we do not win the victory because we fight it; we must labour, but the wage at the days end shall be a wage of grace, and not a debt.
II. I have to illustrate and enforce this text, Suppose that some great criminal is at last overtaken in his sin, and shut up in Newgate, He has committed high treason, murder, rebellion, and every possible iniquity. He has broken all the laws of the realm--every one of them. The public cry is everywhere--This man must die; the laws cannot be maintained unless he shall be made an example of their rigour. He who beareth not the sword in vain must this time let the sword taste blood. The man must die; he richly deserves it. You look through his character: you cannot see one solitary redeeming trait. He is an old offender, he has so long persevered in his iniquity that you are compelled to say, The case is hopeless with this man; his crimes have such aggravation we cannot make an apology for him, even should we try. Not jesuitical cunning itself could devise any pretence of excuse, or any hope of a plea for thin abandoned wretch; let him die! Now, if the Queen, having in her hands the sovereign power of life and death, chooses that this man shall not die, but that he shall be spared, do you not see as plain as daylight, that the only reason that can move her to spare that man, must be her own love, her own compassion? For, as I have supposed already that there is nothing in that mans character that can be a plea for mercy, but that, contrariwise, his whole character cries aloud for vengeance against his sin. Whether we like it or not, this is just the truth concerning ourselves. This is just our character and position before God.
III. I come to a very solemn practical application.
1. First, since this doctrine is true, how humble a Christian man ought to be. I remember visiting a house of refuge. There was a poor girl there who had fallen into sin long, and when she found herself kindly addressed and recognised by society, and saw a Christian minister longing after her souls good, it broke her heart. What should a man of God care about her? she was so vile. How could it be that a Christian should speak to her? Ah! but how much more should that feeling rise in our hearts? My God! I have rebelled against Thee, and yet Thou hast loved me, unworthy me! How can it be?
2. This doctrine is true, and therefore it should be a subject of the greatest gratitude. (C. H. Spurgeon.)
The true redemption of man
I. Has its origin in God and God only. I do this for My Holy Names sake. All that God does is self-originated. He alone is spontaneous in action. This fact--
1. Takes away all ground for human pride.
2. Should inspire us with adoring gratitude.
II. Serves to reveal the glory of Gods character to the world. The moral redemption of man, which involves the marvellous history and work of Christ, reveals more of the glory of God than all the material universe in its vastness and variety.
III. Involves separation from all unholy associations.
1. Come out, as a protest against iniquity.
2. Come out as an example to others.
3. Come out to qualify yourself for usefulness. Every man must morally be like Christ, separate from sinners, to be able to save them.
IV. Comprises a thorough renovation of human life.
1. The nature of this renovation.
(1) Cleansing.
(2) Exchange of hearts.
2. The consequences of this renovation.
(1) A new mode of life. Turn the rudder, and you turn the ship.
(2) A new relationship, The real meaning of this promise is, You shall be Mine--My loyal subjects, My willing servants, My loving children. And I will be yours. You shall have Me for your King, Father, Everlasting Portion.
(3) New circumstances. He that seeks first the kingdom of God, will have all necessary things added to him, This is fulfilled in the temperance, industry, and economy of truly redeemed lives.
(4) A new view of past life. It rises up as a huge and a hideous enormity, before which they quail and tremble; and ever after are humble in themselves, lowly before God, charitable towards men. (Urijah R. Thomas.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues giving Ezekiel his message to Israel.
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for your sake
"for you"
this is the Lord Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Ezekiel 5:11. AT: "this is what the Lord Yahweh has declared" or "this is what I, the Lord Yahweh, have declared" (See: First, Second, or Third Person)
let this be known to you
"know this" or "you can be sure of this." Yahweh says this to emphasize that it is not because the people are good that he will restore them. This phrase can be moved to the beginning of the verse. (See: Active or Passive)
So be ashamed and disgraced
The words "ashamed" and "disgraced" share similar meanings. Together they emphasize the intensity of the shame. AT: "So be very ashamed" (See: Doublet)
because of your ways
"because of what you do"
house of Israel
Here "house" represents people. AT: "people of Israel" (See: Metonymy)
you will plow the ruined land
"you will farm the ruined land"
before the eyes of all who pass by
The eyes represent sight. AT: "to those who pass by and see it" (See: Metonymy)
translationWords
Lord Yahweh
declare
shame
pure
iniquity
ruin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.