In these two chapters we have great prophecies of hope and new life given after the fall of Jerusalem when many exiles thought that there was nothing left to hope for. It should be noted that Ezekiel uses the name 'Israel' where it would be more exact to speak of the lands and people of Judah and Israel, but like other prophets he thinks of all people of Israelite descent, whether from the south or the north, as the people of Israel.

36: 1-15. Ezekiel is told to speak as if to the land of Israel and Judah, perhaps turning his face in the direction of Palestine. Leviticus 2S: 23 says that the land belongs to God, and in this action of speaking to the land Ezekiel pronounces God's promise that this part of his creation which has been ruined by enemies will be restored and renewed. Not only Babylonia but surrounding nations such as Edom had attacked and seized God's possession. Verse 13 is difficult to understand but appears to mean that greed for land on the part of other nations leads to attacks and killing in attempts to seize the land which is described as a man¬eater. This danger will be removed by God. In verses 7-12, God pro¬mises his scattered people in exile that he is going to bring them back to a restored land which will become prosperous again. Through this action, the people will know the power of their God. The end of the insults and mockery of other nations against Israel is in sight.

36: 16 -18. This is an important passage because it sets out the principles of Ezekiel's theological understanding and his understanding of history. Israel had defiled the land that God had given her by her bloodshed and idol worship, and because of this God had driven the people into exile (v. 17-19). But the exiled people brought disgrace to God because the nations in the foreign countries where the Israelites were taken concluded that the God of Israel was too weak to protect his people and keep them in their own land. These nations were ignorant of God's true power and nature and did not understand his dealings with the Israelites. God is now about to defend the holiness of his name and his honour by restoring his people. This action will be seen by all the nations and will show them that he has power to do what he pleases, and that he is the Lord of all (v. 22-24). It is emphasized that God is not going to restore the Israelites for their own sake, that is, for anything that they have done or because they merit it in any way. Their restoration will be God's gracious act by which he re-establishes his honour in the world before the nations. But God will not merely restore Israel to her own land and renew her prosperity; he will restore her morally, because he is a moral God. Israel will be transformed and in future, will look back on her previous sin with disgust (v. 25-32). Verses 26-27 give us the key to how Israel will be transformed. God will put his Spirit in his people and their hearts and minds will be changed. This teaching is paralleled in Jeremiah 31: 33-34. Verses 33-38 emphasize points that have already been made. God will cleanse his people from their sins and the result of this will be renewal in every way. The land will be restored until it becomes like the Garden of Eden. The ruined cities will be rebuilt and reinhabited. Verse 36 emphasizes that the reason for this wonderful renewal and restoration is that the nations may know that God has the power to do this, and is the only God and Lord of all. In this teaching, Ezekiel comes near to the teaching about the one God of Isaiah 40-55. The consequence of teaching that there is one God alone, Lord of all, is that all nations should recognize him and worship him, and Ezekiel's teaching points towards this.