The Cleansing and Renewing of the People. This is a passage of peculiar interest and importance, carrying us as it does far into the mind and theology of Ezekiel. First, we are reminded that Israel's sins of bloodshed (whether child sacrifice or judicial murder) and idolatry had obliged Yahweh to drive them into exile. In this way they had profaned His holy name among the nations, who, according to ancient notions, naturally regarded Him as a worthless God, because apparently weak and unable to protect His people. To vindicate His holiness, therefore, and to reassert His reputation, as it were, in the eyes of a world which misunderstands Him and fails to recognise the moral reasons for His temporary rejection of Israel, He decrees and arranges for her restoration to her own land. But the significant thing in Ezekiel is that He is said to do this not out of love for Israel, but for His holy name's sake, i.e. to vindicate His character which has been aspersed and misunderstood (Ezekiel 36:17-23).
But for this restoration the people must be worthily prepared: (a) by the forgiveness of their sins symbolised by the cleansing water (Ezekiel 36:25); (b) by the gift of the new heart or spirit (i.e. disposition or nature), impressionable, responsive to the Divine appeal, obedient to the Divine demands (Ezekiel 36:26 f.). Then the whole country will be blessed with fertility; and this marvellous transformation of the situation, this expression of Yahweh's unmerited grace, has the double effect of leading Israel to loathe herself for her sins (Ezekiel 36:31) and the surrounding nations to recognise the sublime power of Yahweh (Ezekiel 36:35 f.). With the population of the land reduced, and many in exile, so brilliant a prospect seemed remote enough; but to meet this mood of dejection, the prophet promises that in those days men will be as numerous as the sheep that flock into Jerusalem for sacrifice at the sacred festivals.