Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name;
Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob—the Hebrew idiom shuv et-shevut (שׁוּב אֶת־שְׁבוּת, "bring again the captivity") means "restore the fortunes" or "reverse the exile." The use of "Jacob" alongside "house of Israel" emphasizes continuity with patriarchal promises—this is the same covenant community chosen in Abraham, Isaac, and Jacob.
And have mercy upon the whole house of Israel—racham (רָחַם, "have mercy") derives from the word for "womb," suggesting deep, tender, maternal compassion. Critically, God's mercy follows judgment and is directed toward "the whole house of Israel"—both northern and southern kingdoms will be reunited, fulfilling prophecies of restoration (Ezekiel 37:15-28).
And will be jealous for my holy name—qana (קָנָא, "jealous") expresses God's zealous commitment to His honor and reputation. Israel's exile had profaned God's name among the nations (36:20-21); restoration vindicates His character. God's jealousy isn't petty ego but passionate commitment to truth—His name represents His nature, and misrepresentation of His character demands correction. Restoration serves both Israel's good and God's glory, inseparably linked.
Historical Context
By 570 BC, the exiles had been in Babylon for decades. Jerusalem lay in ruins, the temple destroyed, sacrifices ceased, and the Davidic monarchy ended. Hope seemed extinct. Into this despair, Ezekiel prophesies guaranteed restoration based not on Israel's merit but on God's commitment to His own reputation and covenant promises.
The phrase "jealous for my holy name" recalls God's self-description at Sinai: "the LORD, whose name is Jealous, is a jealous God" (Exodus 34:14). His jealousy ensures He will not allow His character to be permanently misrepresented. When nations concluded Israel's exile proved Yahweh's weakness, God's honor demanded vindication through miraculous restoration. This gives believers confidence: God's commitment to His glory guarantees the fulfillment of His promises.
Questions for Reflection
How does understanding that God's restoration serves His glory as much as your good affect your view of redemption?
In what ways might God be 'jealous for His holy name' in circumstances where His character is being misrepresented through your life?
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Analysis & Commentary
Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob—the Hebrew idiom shuv et-shevut (שׁוּב אֶת־שְׁבוּת, "bring again the captivity") means "restore the fortunes" or "reverse the exile." The use of "Jacob" alongside "house of Israel" emphasizes continuity with patriarchal promises—this is the same covenant community chosen in Abraham, Isaac, and Jacob.
And have mercy upon the whole house of Israel—racham (רָחַם, "have mercy") derives from the word for "womb," suggesting deep, tender, maternal compassion. Critically, God's mercy follows judgment and is directed toward "the whole house of Israel"—both northern and southern kingdoms will be reunited, fulfilling prophecies of restoration (Ezekiel 37:15-28).
And will be jealous for my holy name—qana (קָנָא, "jealous") expresses God's zealous commitment to His honor and reputation. Israel's exile had profaned God's name among the nations (36:20-21); restoration vindicates His character. God's jealousy isn't petty ego but passionate commitment to truth—His name represents His nature, and misrepresentation of His character demands correction. Restoration serves both Israel's good and God's glory, inseparably linked.