Catholic Commentary
God Acts for the Sake of His Holy Name
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.23I will sanctify my great name, which has been profaned among the nations, which you have profaned among them. Then the nations will know that I am Yahweh,” says the Lord Yahweh, “when I am proven holy in you before their eyes.
Ezekiel 36:22–23 presents God's declaration that He will restore Israel not because the nation deserves restoration, but to vindicate and sanctify His own holy name, which has been profaned among the nations through Israel's exile. God will demonstrate His holiness through Israel's restoration, making His power and deity visible before all nations.
God rescues not because you deserve it, but because your rescue is how He proves He is God before the watching world.
Typological and Spiritual Senses
The Church Fathers read this passage as a prophecy whose fullest fulfillment is in Christ and the Church. The "sanctification of the Name" finds its ultimate expression in the Incarnation: the Word made flesh is God making His name known definitively in human history (John 17:6, 26). The profanation caused by sin — humanity's having obscured the image of God through the Fall and its consequences — is answered not by human reformation but by the New Adam, whose perfect holiness restores the Name before all creation. In the liturgy this resonates immediately: the first petition of the Lord's Prayer is "hallowed be thy name" — an echo of Ezekiel's qiddaštî — linking the Church's daily prayer to this same divine initiative of self-sanctification.
Catholic tradition finds in these verses a concentrated locus for the doctrine of the absolute gratuity of grace. The Catechism teaches that "the vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son" (CCC §1877), but it is equally emphatic that this transformation is entirely God's initiative: "The plan of salvation also includes those who acknowledge the Creator… the plan of salvation also includes those who seek the unknown God" (CCC §839–840), rooted not in their deserving but in God's sovereign mercy.
St. Augustine, writing against the Pelagians, cited Ezekiel's oracle-pattern — that God acts not for our sake — to anchor the absolute prevenience of grace: "What do you have that you did not receive?" (1 Cor 4:7). The restoration described in 36:24–27 is pure gift; these two verses establish the theological ground for that gift.
The Council of Trent, in its Decree on Justification (Session VI, Chapter 8), taught that justification is not by human works but by divine grace freely given — a truth this passage prophetically anticipates. Pope Benedict XVI in Deus Caritas Est (§1) wrote that being Christian is not the result of an ethical choice or a lofty idea, but the encounter with a Person, an event — God's own initiative. Ezekiel 36:22–23 is the Old Testament signature of exactly this truth.
Furthermore, the theocentric motive — God acts for His name's sake — illuminates the Catechism's teaching that "the glory of God is man fully alive" (citing St. Irenaeus, CCC §294). God's self-glorification and human redemption are not competing goals; the sanctification of God's name is the healing of humanity, because humanity is most truly alive when it transparently manifests the holiness of God before the world.
For the contemporary Catholic, Ezekiel 36:22–23 delivers a bracing corrective to spiritualities that drift toward self-help or moral self-improvement as the engine of the Christian life. When we feel unworthy of God's action in our lives — when our failures seem too numerous, our faith too weak, our past too compromised — these verses forbid both presumption and despair. God acts not because we have earned restoration but because His own holiness demands it.
Practically, this shapes how a Catholic should understand the sacraments. Baptism, Confession, and the Eucharist are not rewards distributed to the sufficiently virtuous; they are precisely the "sanctification of God's name" enacted in us and before the eyes of the world. The moral failure that brought Israel into exile does not disqualify a person from divine action — it is, in fact, the very condition into which that action descends.
This should also reframe Catholic public witness. We represent the Name of God in the world; when our lives are marked by hypocrisy, injustice, or hardness of heart, we "profane the Name" as Israel did. The call is not to be impressive but to be transparent — to let God's holiness become visible through us.
Commentary
Ezekiel 36:22 — "I don't do this for your sake, house of Israel, but for my holy name"
The oracle opens with the emphatic Hebrew formula lāken ("therefore"), the pivot word Ezekiel uses to mark the turning of divine judgment toward divine promise (cf. 36:5, 7, 14). The address to "the house of Israel" is deliberately corporate: the entire covenant community, not merely individuals, is implicated in the profanation and will be the theater of the restoration. God's opening disclaimer is startling in its bluntness — lō' lakem ("not for your sake") — a double negative that categorically removes any ground of Israel's merit. The reason given is that the holy name (šēm qodšî) of Yahweh "has been profaned" (ḥillaltū) among the nations. In the ancient Near Eastern world, a people's deity was inseparable from the people's fortune. When Babylon deported Israel, the surrounding nations drew an obvious conclusion: Yahweh was either powerless or indifferent. Israel's moral failure — the idolatry and covenant-breaking that caused the exile — had turned Yahweh's name into an object of contempt or mockery among the Gentiles (cf. 36:20: "They said of them, 'These are the people of the LORD, yet they had to leave his land'"). The profanation (ḥillul hashem, to use the later rabbinic term) is thus doubly sourced: Israel's sin brought exile, and the exile itself became a further advertisement of apparent divine weakness.
Ezekiel 36:23 — "I will sanctify my great name… when I am proven holy in you before their eyes"
The divine response is a sovereign act of self-vindication: God will sanctify (qiddaštî, Piel of qādaš) His own name. The causative-intensive force of the Piel is significant — God is not merely declaring Himself holy but actively demonstrating His holiness through historical intervention. The phrase "my great name" (šemî haggādôl) echoes the great-name theology of Deuteronomy (cf. Deut 28:58), where the Name is not merely a label but the entire reality and self-disclosure of God in covenant relationship. The restoration of Israel will be the vehicle through which this sanctification occurs — "in you before their eyes" (bākem le'ênêhem). The preposition be here carries instrumental force: Israel is the medium, the stage, on which God's holiness becomes visible to the watching nations. The phrase le'ênêhem ("before their eyes") will recur throughout 36:24–36 to underline the public, universal, and irreversible character of what God is about to do. This single declaration sets up everything that follows in 36:24–28: the regathering, the cleansing with water, the removal of the heart of stone, the gift of the Spirit, and the new covenant — all of which flow not from Israel's renewal of effort but from God's unilateral act of self-glorification.