Ezekiel 20
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Ezekiel 20
The Elders Enquire of the LORD
1And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the LORD, and sat before me.
Jamieson-Fausset-Brown
CHAPTER 20
Eze 20:1-49. Rejection of the Elders' Application to the Prophet:
Exposure of Israel's Protracted Rebellions, notwithstanding God's Long-suffering Goodness: Yet Will God Restore His People at Last.
1. seventh year, &c.--namely, from the carrying away of Jeconiah (Eze 1:2; 8:1). This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [Calvin].
elders ... came to inquire--The object of their inquiry, as in Eze 14:1, is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.
CHAPTER 20
Eze 20:1-49. Rejection of the Elders' Application to the Prophet:
Exposure of Israel's Protracted Rebellions, notwithstanding God's Long-suffering Goodness: Yet Will God Restore His People at Last.
1. seventh year, &c.--namely, from the carrying away of Jeconiah (Eze 1:2; 8:1). This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [Calvin].
elders ... came to inquire--The object of their inquiry, as in Eze 14:1, is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.
The Pulpit Commentary
A new date is given, and includes what follows to Eze_23:49. The last note of time was in Eze_8:1, and eleven months and five days had passed, during which the prophecies of the intervening chapters had been written or spoken. We may note further that it was two years one month and five days after the prophet's call to his work (Eze_1:1-28.), and two years and five months before the Chaldeans besieged Jerusalem (Eze_24:1). The immediate occasion here, as in Eze_8:1, was that some of the elders of Israel bad come to the prophet to inquire what message of the Lord he had to give them in the present crisis. Whether any stress is to be laid on the fact that here the elders are said to be "of Israel," and in Eze_8:1 "of Judah," is doubtful (see note on Eze_14:1). Ezekiel seems to use the two words as interchangeable. Here, however, it is stated more definitely that they came to inquire, probably in the hope that he would tell them, as other prophets were doing, that the time of their deliverance, and of that of Jerusalem, was at hand. Passing into the prophetic state, Ezekiel delivers the discourse that follows.
A new date is given, and includes what follows to Eze_23:49. The last note of time was in Eze_8:1, and eleven months and five days had passed, during which the prophecies of the intervening chapters had been written or spoken. We may note further that it was two years one month and five days after the prophet's call to his work (Eze_1:1-28.), and two years and five months before the Chaldeans besieged Jerusalem (Eze_24:1). The immediate occasion here, as in Eze_8:1, was that some of the elders of Israel bad come to the prophet to inquire what message of the Lord he had to give them in the present crisis. Whether any stress is to be laid on the fact that here the elders are said to be "of Israel," and in Eze_8:1 "of Judah," is doubtful (see note on Eze_14:1). Ezekiel seems to use the two words as interchangeable. Here, however, it is stated more definitely that they came to inquire, probably in the hope that he would tell them, as other prophets were doing, that the time of their deliverance, and of that of Jerusalem, was at hand. Passing into the prophetic state, Ezekiel delivers the discourse that follows.
2Then came the word of the LORD unto me, saying,
3Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, I will not be enquired of by you.
Jamieson-Fausset-Brown
3. The chapter falls into two great parts: Eze 20:1-32, the recital of the people's rebellions during five distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose, in Canaan, and in the time of the prophet.
I will not be inquired of by you--because their moral state precluded them from capability of knowing the will of God (Psa 66:18; Pr 28:9; Joh 7:17).
3. The chapter falls into two great parts: Eze 20:1-32, the recital of the people's rebellions during five distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose, in Canaan, and in the time of the prophet.
I will not be inquired of by you--because their moral state precluded them from capability of knowing the will of God (Psa 66:18; Pr 28:9; Joh 7:17).
The Pulpit Commentary
As I live, saith the Lord God, etc. The inquirers are answered, but not as they expected. Instead of hearing of the "times and seasons" of the events that were in the near future, the prophet at once enters on his stern work as a preacher. The general principle that determines the refusal to answer has been given in Eze_14:3.
As I live, saith the Lord God, etc. The inquirers are answered, but not as they expected. Instead of hearing of the "times and seasons" of the events that were in the near future, the prophet at once enters on his stern work as a preacher. The general principle that determines the refusal to answer has been given in Eze_14:3.
4Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:
Jamieson-Fausset-Brown
4. Wilt thou judge? ... judge--The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [Maurer]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.
4. Wilt thou judge? ... judge--The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [Maurer]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.
The Pulpit Commentary
Wilt thou judge them, etc.? The doubled question has the force of a strong imperative. The prophet is directed, as it were, to assume the office of a judge, and as such to press home upon his hearers, and through them upon others, their own sins and those of their fathers. He is led, in doing so, to yet another survey of the nation's history; not now, as in Eze_16:1-63; in figurative language, but directly.
Eze_20:5, Eze_20:6
In the day that I lifted up mine hand. The attitude was that of one who takes an oath (Exo_6:8), and implies the confirmation of the covenant made with Abraham. The land flowing with milk and honey appears first in Exo_3:8, and became proverbial. The glory of all lands is peculiar to Ezekiel. Isaiah (Isa_13:19) applies the word to Babylon.
Wilt thou judge them, etc.? The doubled question has the force of a strong imperative. The prophet is directed, as it were, to assume the office of a judge, and as such to press home upon his hearers, and through them upon others, their own sins and those of their fathers. He is led, in doing so, to yet another survey of the nation's history; not now, as in Eze_16:1-63; in figurative language, but directly.
Eze_20:5, Eze_20:6
In the day that I lifted up mine hand. The attitude was that of one who takes an oath (Exo_6:8), and implies the confirmation of the covenant made with Abraham. The land flowing with milk and honey appears first in Exo_3:8, and became proverbial. The glory of all lands is peculiar to Ezekiel. Isaiah (Isa_13:19) applies the word to Babylon.
God's Dealings with Israel in Egypt Recited
5And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;
Jamieson-Fausset-Brown
5-6. The thrice lifting up of God's hand (the sign of His oath, Re 10:5, 6; Ex 6:8, Margin; Nu 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them.
made myself known unto them--proving Myself faithful and true by the actual fulfilment of My promises (Ex 4:31; 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.
5-6. The thrice lifting up of God's hand (the sign of His oath, Re 10:5, 6; Ex 6:8, Margin; Nu 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them.
made myself known unto them--proving Myself faithful and true by the actual fulfilment of My promises (Ex 4:31; 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.
6In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:
7Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
Jamieson-Fausset-Brown
7. Moses gives no formal statement of idolatries practised by Israel in Egypt. But it is implied in their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (Ex 32:4), which makes it likely they had worshipped such idols in Egypt. Also, in Le 17:7, "They shall no more offer their sacrifices unto devils (literally, seirim, 'he-goats,' the symbol of the false god, Pan), after whom they have gone awhoring." The call of God by Moses was as much to them to separate from idols and follow Jehovah, as it was to Pharaoh to let them go forth. Ex 6:6, 7 and Jos 24:14, expressly mention their idolatry "in Egypt." Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus.
every man--so universal was the evil.
of his eyes--It was not fear of their Egyptian masters, but their own lust of the eye that drew them to idols (Eze 6:9; 18:6).
7. Moses gives no formal statement of idolatries practised by Israel in Egypt. But it is implied in their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (Ex 32:4), which makes it likely they had worshipped such idols in Egypt. Also, in Le 17:7, "They shall no more offer their sacrifices unto devils (literally, seirim, 'he-goats,' the symbol of the false god, Pan), after whom they have gone awhoring." The call of God by Moses was as much to them to separate from idols and follow Jehovah, as it was to Pharaoh to let them go forth. Ex 6:6, 7 and Jos 24:14, expressly mention their idolatry "in Egypt." Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus.
every man--so universal was the evil.
of his eyes--It was not fear of their Egyptian masters, but their own lust of the eye that drew them to idols (Eze 6:9; 18:6).
8But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.
Jamieson-Fausset-Brown
8-9. then I said, I will ... But, &c.--that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of ... Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (Eze 20:14, 22; 2Sa 7:23; Is 63:12; Ro 9:17).
8-9. then I said, I will ... But, &c.--that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of ... Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (Eze 20:14, 22; 2Sa 7:23; Is 63:12; Ro 9:17).
9But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
10Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
11And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Jamieson-Fausset-Brown
11. which if a man do, he shall ... five in them--not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (Le 18:5; Ga 3:12). "By them" is the expression indeed in Ro 10:5; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (Ga 3:21); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (Jr 23:6); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So De 30:15, 16. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.
11. which if a man do, he shall ... five in them--not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (Le 18:5; Ga 3:12). "By them" is the expression indeed in Ro 10:5; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (Ga 3:21); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (Jr 23:6); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So De 30:15, 16. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.
The Pulpit Commentary
No special mention of the idols of Egypt occurs in the Pentateuch, but it lies, in the nature of the case, that this was the form of idolatry implied in the second commandment, and the history of the "golden calf" (Exo_32:4) shows that they had caught the infection of the Mnevis or Apis worship while they sojourned in Egypt. Here apparently the prophet speaks of that sojourn prior to the mission of Moses. In bold anthropomorphic speech he represents Jehovah as half purposing to make an end of the people there and then, and afterwards repenting. He wrought for his Name's sake, that the deliverance of the Exodus might manifest his righteousness and might, the attributes specially implied in that Name, to Egypt and the surrounding nations. They should not have it in their power to say that he had abandoned the people whom he had chosen.
I gave them my statutes, etc. Ezekiel recognizes, almost in the very language of Deu_30:16-20, as fully as the writers of Psa_19:1-14 and Psa_119:1-176. recognized, the excellence of the Law. A man who kept that Law in its fulness would have life in its fullest and highest sense. He was beginning, however, to recognize, as Jeremiah had (lone (Jer_31:31), the powerlessness of the Law to give that life without the aid of something higher. The "new covenant" was already dawning on the mind of the scholar as on that of the master.
No special mention of the idols of Egypt occurs in the Pentateuch, but it lies, in the nature of the case, that this was the form of idolatry implied in the second commandment, and the history of the "golden calf" (Exo_32:4) shows that they had caught the infection of the Mnevis or Apis worship while they sojourned in Egypt. Here apparently the prophet speaks of that sojourn prior to the mission of Moses. In bold anthropomorphic speech he represents Jehovah as half purposing to make an end of the people there and then, and afterwards repenting. He wrought for his Name's sake, that the deliverance of the Exodus might manifest his righteousness and might, the attributes specially implied in that Name, to Egypt and the surrounding nations. They should not have it in their power to say that he had abandoned the people whom he had chosen.
I gave them my statutes, etc. Ezekiel recognizes, almost in the very language of Deu_30:16-20, as fully as the writers of Psa_19:1-14 and Psa_119:1-176. recognized, the excellence of the Law. A man who kept that Law in its fulness would have life in its fullest and highest sense. He was beginning, however, to recognize, as Jeremiah had (lone (Jer_31:31), the powerlessness of the Law to give that life without the aid of something higher. The "new covenant" was already dawning on the mind of the scholar as on that of the master.
12Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.
Jamieson-Fausset-Brown
12. sabbaths, ... a sign between me and them--a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (Ge 2:2, 3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (De 5:15) to be the covenant-people of God.
sanctify them--The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (Ex 31:13-17; Is 58:13, 14). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.
12. sabbaths, ... a sign between me and them--a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (Ge 2:2, 3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (De 5:15) to be the covenant-people of God.
sanctify them--The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (Ex 31:13-17; Is 58:13, 14). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.
The Pulpit Commentary
I gave them my sabbaths, etc. As in Exo_31:12-17, the sabbath is treated as the central sign (we might almost say sacrament) of the Jewish Church, not only as a mark differencing them from other nations, but as between Jehovah and them, a witness of their ideal relation to each other, a means of making that ideal relation a reality.
I gave them my sabbaths, etc. As in Exo_31:12-17, the sabbath is treated as the central sign (we might almost say sacrament) of the Jewish Church, not only as a mark differencing them from other nations, but as between Jehovah and them, a witness of their ideal relation to each other, a means of making that ideal relation a reality.
13But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
Jamieson-Fausset-Brown
13. in the wilderness--They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!
13. in the wilderness--They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!
The Pulpit Commentary
It is hardly necessary to count up the several instances of rebellion, from the sin of the golden calf onward. Of direct violation of the sabbath we have but two recorded instances (Exo_16:27; Num_15:32); but the prophet looked below the surface, and would count a mere formal observance, that did not sanctify the sabbath, as a pollution of the holy day. (For parallel teaching in the prophets, see Isa_56:2-4; Isa_58:13; Jer_17:21-27; and later on in the history, probably as the result of their teaching, Neh_10:31-33; Neh_13:15-22.) Then I said. The history of Num_14:26 and Num_26:65 was probably in Ezekiel's thoughts.
It is hardly necessary to count up the several instances of rebellion, from the sin of the golden calf onward. Of direct violation of the sabbath we have but two recorded instances (Exo_16:27; Num_15:32); but the prophet looked below the surface, and would count a mere formal observance, that did not sanctify the sabbath, as a pollution of the holy day. (For parallel teaching in the prophets, see Isa_56:2-4; Isa_58:13; Jer_17:21-27; and later on in the history, probably as the result of their teaching, Neh_10:31-33; Neh_13:15-22.) Then I said. The history of Num_14:26 and Num_26:65 was probably in Ezekiel's thoughts.
14But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out.
15Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
Jamieson-Fausset-Brown
15. I swore against them (Psa 95:11; 106:26) that I would not permit the generation that came out of Egypt to enter Canaan.
15. I swore against them (Psa 95:11; 106:26) that I would not permit the generation that came out of Egypt to enter Canaan.
16Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.
Jamieson-Fausset-Brown
16. The special reason is stated by Moses (Nu 13:32, 33; 14:4) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols.
their heart--The fault lay in it (Psa 78:37).
16. The special reason is stated by Moses (Nu 13:32, 33; 14:4) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols.
their heart--The fault lay in it (Psa 78:37).
The Pulpit Commentary
Their heart went after their idols. The words may point generally to the fact that the idolatrous tendencies of the people, though suppressed, were not really eradicated. The history of Baal-peor (Num_25:3-9) shows how ready they were to pass into act, and Amo_5:25, Amo_5:26 implies a tradition of other like acts during the whole period of the wanderings in the wilderness.
Their heart went after their idols. The words may point generally to the fact that the idolatrous tendencies of the people, though suppressed, were not really eradicated. The history of Baal-peor (Num_25:3-9) shows how ready they were to pass into act, and Amo_5:25, Amo_5:26 implies a tradition of other like acts during the whole period of the wanderings in the wilderness.
17Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
Jamieson-Fausset-Brown
17. Nevertheless--How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (Psa 78:38; Jr 30:11).
17. Nevertheless--How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (Psa 78:38; Jr 30:11).
18But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
Jamieson-Fausset-Brown
18. I said unto their children--being unwilling to speak any more to the fathers as being incorrigible.
Walk ye not in ... statutes of ... fathers--The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].
18. I said unto their children--being unwilling to speak any more to the fathers as being incorrigible.
Walk ye not in ... statutes of ... fathers--The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].
The Pulpit Commentary
I said unto their children, etc. The words can refer to nothing but the great utterance of the Book of Deuteronomy as addressed to the children of those who had perished in the wilderness. That utterance also, it is implied, as indeed the Baal-peor history at the close of the forty years showed, fell on deaf ears. Then also there was, once again, in the inevitable anthropomorphic language, a change of purpose, from that of a rigorous judgment to the mercy which prevailed against it.
I said unto their children, etc. The words can refer to nothing but the great utterance of the Book of Deuteronomy as addressed to the children of those who had perished in the wilderness. That utterance also, it is implied, as indeed the Baal-peor history at the close of the forty years showed, fell on deaf ears. Then also there was, once again, in the inevitable anthropomorphic language, a change of purpose, from that of a rigorous judgment to the mercy which prevailed against it.
19I am the LORD your God; walk in my statutes, and keep my judgments, and do them;
Jamieson-Fausset-Brown
19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.
19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.
20And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
Jamieson-Fausset-Brown
20. (Jr 17:22).
20. (Jr 17:22).
The Children's Rebellion in the Wilderness
21Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.
Jamieson-Fausset-Brown
21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jr 2:2, 3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (Nu 25:1, 2; De 31:27).
21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jr 2:2, 3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (Nu 25:1, 2; De 31:27).
22Nevertheless I withdrew mine hand, and wrought for my name’s sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.
23I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;
Jamieson-Fausset-Brown
23. It was to that generation the threat of dispersion was proclaimed (De 28:64; compare Eze 29:4).
23. It was to that generation the threat of dispersion was proclaimed (De 28:64; compare Eze 29:4).
The Pulpit Commentary
That I would scatter them among the heathen. The words seem to refer to the generation that had grown up in the wilderness, and, so taken, do not correspond with the history of the conquest of Canaan. What Ezekiel contemplates, however, as the resolve of Jehovah, is the commutation of the sentence of destruction for that of the dispersion of the people, leaving the time and manner of that dispersion to be determined by his own will. Possibly even in the time of the judges, with its many conquests and long periods of oppression, there were instances of such dispersion, and these, with others that would naturally accompany an invasion like that of Shishak (2Ch_12:2-9), not to speak of frequent attacks from Moabites, Ammonites, Philistines, Edomites, and Syrians, may have seemed to the prophet the working out, step by step, of the dispersion which culminated in the deportation of the ten tribes by Shalmaneser, and of Judah and Benjamin by Nebuchadnezzar. Traces of such dispersions before Ezekiel's time meet us in Psa_78:59-64; Isa_11:11, Isa_11:12; Zep_3:10, Zep_3:20.
That I would scatter them among the heathen. The words seem to refer to the generation that had grown up in the wilderness, and, so taken, do not correspond with the history of the conquest of Canaan. What Ezekiel contemplates, however, as the resolve of Jehovah, is the commutation of the sentence of destruction for that of the dispersion of the people, leaving the time and manner of that dispersion to be determined by his own will. Possibly even in the time of the judges, with its many conquests and long periods of oppression, there were instances of such dispersion, and these, with others that would naturally accompany an invasion like that of Shishak (2Ch_12:2-9), not to speak of frequent attacks from Moabites, Ammonites, Philistines, Edomites, and Syrians, may have seemed to the prophet the working out, step by step, of the dispersion which culminated in the deportation of the ten tribes by Shalmaneser, and of Judah and Benjamin by Nebuchadnezzar. Traces of such dispersions before Ezekiel's time meet us in Psa_78:59-64; Isa_11:11, Isa_11:12; Zep_3:10, Zep_3:20.
24Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers’ idols.
25Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
Jamieson-Fausset-Brown
25. I gave them ... statutes ... not good--Since they would not follow My statutes that were good, "I gave them" their own (Eze 20:18) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (Psa 81:12; Ho 8:11; Ro 1:24; 2Th 2:11). Eze 20:39 proves this view to be correct (compare Is 63:17). Thus on the plains of Moab (Nu 25:1-18), in chastisement for the secret unfaithfulness to God in their hearts, He permitted Baal's worshippers to tempt them to idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive judgments.
25. I gave them ... statutes ... not good--Since they would not follow My statutes that were good, "I gave them" their own (Eze 20:18) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (Psa 81:12; Ho 8:11; Ro 1:24; 2Th 2:11). Eze 20:39 proves this view to be correct (compare Is 63:17). Thus on the plains of Moab (Nu 25:1-18), in chastisement for the secret unfaithfulness to God in their hearts, He permitted Baal's worshippers to tempt them to idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive judgments.
The Pulpit Commentary
I gave them also statutes that were not good, etc. The words have sometimes been understood as though Ezekiel applied these terms to the Law itself, either as speaking of what St. Paul calls its "weak and beggarly elements" (Gal_4:9), or as unable to work out the righteousness which it commanded (Rom_3:20), and the language of Heb_7:19 and Heb_10:1 has been urged in support of this view. One who has studied Ezekiel with any care will not need many words to show that such a conclusion was not in his thoughts at all. For him the Law was "holy and just and good," and its statutes such that a man who should keep them should even live in them (verses 13, 21). He is speaking of the time that followed on the second publication of that Law, and what he Says is that the people who rebelled against it were left, as it were, to a law of another kind. The baser, darker forms of idolatry are described by him, with a grave irony, as statutes and judgments of another kind, working, not life, but death. Sin became, by God's appointment, the punishment of sin, that it might be manifest as exceeding sinful. So Stephen says of Israel that "God turned, and gave them up to worship the host of heaven" (Act_7:42). So St. Paul paints the corruptions of the heathen world as the result of God's giving them up to "vile affections" (Rom_1:24, Rom_1:25). So in God's future dealings with an apostate form of Christianity, the same apostle declares that "God shall send them strong delusions that they should believe a lie" (2Th_2:11). Psa_81:12 may have been in Ezekiel's thoughts as asserting the same general law.
I gave them also statutes that were not good, etc. The words have sometimes been understood as though Ezekiel applied these terms to the Law itself, either as speaking of what St. Paul calls its "weak and beggarly elements" (Gal_4:9), or as unable to work out the righteousness which it commanded (Rom_3:20), and the language of Heb_7:19 and Heb_10:1 has been urged in support of this view. One who has studied Ezekiel with any care will not need many words to show that such a conclusion was not in his thoughts at all. For him the Law was "holy and just and good," and its statutes such that a man who should keep them should even live in them (verses 13, 21). He is speaking of the time that followed on the second publication of that Law, and what he Says is that the people who rebelled against it were left, as it were, to a law of another kind. The baser, darker forms of idolatry are described by him, with a grave irony, as statutes and judgments of another kind, working, not life, but death. Sin became, by God's appointment, the punishment of sin, that it might be manifest as exceeding sinful. So Stephen says of Israel that "God turned, and gave them up to worship the host of heaven" (Act_7:42). So St. Paul paints the corruptions of the heathen world as the result of God's giving them up to "vile affections" (Rom_1:24, Rom_1:25). So in God's future dealings with an apostate form of Christianity, the same apostle declares that "God shall send them strong delusions that they should believe a lie" (2Th_2:11). Psa_81:12 may have been in Ezekiel's thoughts as asserting the same general law.
26And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.
Jamieson-Fausset-Brown
26. I polluted them--not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (Eze 20:24). This Eze 20:26 is explanatory of Eze 20:25. Their own sin I made their punishment.
caused to pass through the fire--Fairbairn translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to the Lord; referring to the command (Ex 13:12, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination (Eze 20:31). The evil here spoken of was the admixture of heathenish practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto Me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in Eze 20:31, see on Eze 20:31. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; that is, "I had willed that the first-born should be redeemed as being Mine, but they imposed on themselves the cruel rites of offering them to Molech" (De 18:10).
might know ... the Lord--that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.
26. I polluted them--not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (Eze 20:24). This Eze 20:26 is explanatory of Eze 20:25. Their own sin I made their punishment.
caused to pass through the fire--Fairbairn translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to the Lord; referring to the command (Ex 13:12, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination (Eze 20:31). The evil here spoken of was the admixture of heathenish practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto Me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in Eze 20:31, see on Eze 20:31. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; that is, "I had willed that the first-born should be redeemed as being Mine, but they imposed on themselves the cruel rites of offering them to Molech" (De 18:10).
might know ... the Lord--that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.
The Pulpit Commentary
I polluted them through their own gifts. The noun includes all forms of blessing bestowed on Israel—its corn and wine and oil (see Eze_16:19, Eze_16:20), even its sons and daughters, the fruit of the womb, as well as the increase of the earth. (For the prevalence of Moloch worship, and for the phrase, "pass through," see notes on Eze_16:21.) The sins were to bring desolation as their punishment, and then men would learn to know Jehovah as indeed he is.
I polluted them through their own gifts. The noun includes all forms of blessing bestowed on Israel—its corn and wine and oil (see Eze_16:19, Eze_16:20), even its sons and daughters, the fruit of the womb, as well as the increase of the earth. (For the prevalence of Moloch worship, and for the phrase, "pass through," see notes on Eze_16:21.) The sins were to bring desolation as their punishment, and then men would learn to know Jehovah as indeed he is.
27Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.
Jamieson-Fausset-Brown
27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness.
Yet in this--Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled.
blasphemed--"have insulted me" [Calvin]. Even those who did not sacrifice to heathen gods have offered "their sacrifices" (Eze 20:28) in forbidden places.
27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness.
Yet in this--Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled.
blasphemed--"have insulted me" [Calvin]. Even those who did not sacrifice to heathen gods have offered "their sacrifices" (Eze 20:28) in forbidden places.
28For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.
The Pulpit Commentary
It was a special aggravation of the sin that it was committed in the very land into which they had been brought by the oath (the "hand lifted up") of Jehovah, that it might be a holy land, a witness of the Divine righteousness to the nations round about. The forms of worship include that of the high places, and the thick trees (Isa_57:5; Jer_2:20; Jer_3:6) width witnessed the cultus of the Asherah or of Ashtaroth.
It was a special aggravation of the sin that it was committed in the very land into which they had been brought by the oath (the "hand lifted up") of Jehovah, that it might be a holy land, a witness of the Divine righteousness to the nations round about. The forms of worship include that of the high places, and the thick trees (Isa_57:5; Jer_2:20; Jer_3:6) width witnessed the cultus of the Asherah or of Ashtaroth.
29Then I said unto them, What is the high place whereunto ye go? And the name whereof is called Bamah unto this day.
The Pulpit Commentary
What is the high place, etc.? Bamah, in the plural Bamoth, was the Hebrew for "high place." At first it was applied to the hill on which some local sanctuary stood (1Sa_9:12; 1Ki_3:4), but was gradually extended, after the building of the temple as the one appointed sanctuary, to other places which were looked upon as sacred, and which became the scenes of an idolatrous and forbidden worship. Ezekiel emphasizes his scorn by a conjectural derivation of the word, as if derived from the two words ba ("go") and mah ("whither"); or, perhaps, What comes?. Taking the words in their ordinary sense, they seem to express only a slight degree of contempt. "What, then, is the place to which you go?"—what is the "whither" to which it leads? But I incline (with Ewald and Smend) to see in the word "go into" the meaning which it has in Gen_16:2 and Gen_19:31, and elsewhere, as a euphemism for sexual union. So later the word "Bamah" becomes a witness that those who worship in the high place go there (as in Gen_19:30) to commit whoredom literally and spiritually. Its name showed that it was what I have called "a chapel of prostitution" (Gen_16:1-16 :24, 25).
What is the high place, etc.? Bamah, in the plural Bamoth, was the Hebrew for "high place." At first it was applied to the hill on which some local sanctuary stood (1Sa_9:12; 1Ki_3:4), but was gradually extended, after the building of the temple as the one appointed sanctuary, to other places which were looked upon as sacred, and which became the scenes of an idolatrous and forbidden worship. Ezekiel emphasizes his scorn by a conjectural derivation of the word, as if derived from the two words ba ("go") and mah ("whither"); or, perhaps, What comes?. Taking the words in their ordinary sense, they seem to express only a slight degree of contempt. "What, then, is the place to which you go?"—what is the "whither" to which it leads? But I incline (with Ewald and Smend) to see in the word "go into" the meaning which it has in Gen_16:2 and Gen_19:31, and elsewhere, as a euphemism for sexual union. So later the word "Bamah" becomes a witness that those who worship in the high place go there (as in Gen_19:30) to commit whoredom literally and spiritually. Its name showed that it was what I have called "a chapel of prostitution" (Gen_16:1-16 :24, 25).
30Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?
Jamieson-Fausset-Brown
30. The interrogation implies a strong affirmation, as in Eze 20:4, "Are ye not polluted ... ? Do ye not commit?" &c. Or, connecting this verse with Eze 20:31, "Are ye thus polluted ... and yet (do ye expect that) I shall be inquired of by you?"
30. The interrogation implies a strong affirmation, as in Eze 20:4, "Are ye not polluted ... ? Do ye not commit?" &c. Or, connecting this verse with Eze 20:31, "Are ye thus polluted ... and yet (do ye expect that) I shall be inquired of by you?"
The Pulpit Commentary
Say ye unto the house of Israel, etc. The words are addressed primarily to the elders who had come to consult the prophet (Eze_20:1), but through them to all their contemporaries and fellow countrymen. They still in heart and even in deed (comp. Isa_57:4-6, Isa_57:11, and Isa_65:3, as showing the habits of the exiles) clung to the old idolatries. The question for them was whether they would continue to walk in the ways of their fathers. If so, it was true of them, as of the elders, that the Lent to whom they came would not be inquired of by them.
Say ye unto the house of Israel, etc. The words are addressed primarily to the elders who had come to consult the prophet (Eze_20:1), but through them to all their contemporaries and fellow countrymen. They still in heart and even in deed (comp. Isa_57:4-6, Isa_57:11, and Isa_65:3, as showing the habits of the exiles) clung to the old idolatries. The question for them was whether they would continue to walk in the ways of their fathers. If so, it was true of them, as of the elders, that the Lent to whom they came would not be inquired of by them.
31For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.
Jamieson-Fausset-Brown
31. through the fire--As "the fire" is omitted in Eze 20:26, Fairbairn represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on Eze 20:26), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in Eze 20:26 is, perhaps, that there it is implied the children only "passed through the fire" for purification, whereas here they are actually burnt to death before the idol; and therefore "the fire" is specified in the latter, not in the former case (compare 2Ki 3:27).
31. through the fire--As "the fire" is omitted in Eze 20:26, Fairbairn represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on Eze 20:26), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in Eze 20:26 is, perhaps, that there it is implied the children only "passed through the fire" for purification, whereas here they are actually burnt to death before the idol; and therefore "the fire" is specified in the latter, not in the former case (compare 2Ki 3:27).
32And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.
Jamieson-Fausset-Brown
32. We will be as the heathen--and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that ... shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.
32. We will be as the heathen--and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that ... shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.
The Pulpit Commentary
That which cometh into your mind, etc. The prophet reads tide secret thoughts of the inquirers. If the temple were destroyed, they thought, then the one restraint on the idolatries they loved would be removed. They would be no longer a separate people, and would be free to adopt the cultus of the heathen among whom they lived. If that was not Jehovah's purpose for them, then there must be no destruction of the temple, no dispersion among the nations. They come to Ezekiel to know which of the two alternatives he, as the prophet of Jehovah, has in store, and his answer is that he is bound to nether. They could not abdicate their high position, and would remain under the burden of its responsibilities. Scattered though they might be among the heathen, yet even there the "mighty hand and the stretched-out arm" (we note the phrases as from Deu_4:34; Deu_5:15) would hunt them down, and punish them for their iniquities.
Eze_20:34, Eze_20:35
The prophet's words seem to look beyond the horizon of any fulfilment as yet seen in history, of which the return of the exiles under Zerubbabel was but the pledge and earnest. He contemplates not a return straight from Babylon to Jerusalem, but a gathering from all the countries in which they had been scattered (Isa_11:11). When gathered, the whole nation is to be brought into the wilderness of the peoples, bordered by many nations. This may probably point to the great Syro-Arabian desert lying between Babylon and Palestine. This was to be to them what the wilderness of Sinai had been in the time of the Exodus. There Jehovah would plead with them face to face, in the first instance as an accuser. (For face to face, as expressing the direct revelation of Jehovah, see Exo_33:11; Deu_5:4; Deu_34:10, and elsewhere.)
That which cometh into your mind, etc. The prophet reads tide secret thoughts of the inquirers. If the temple were destroyed, they thought, then the one restraint on the idolatries they loved would be removed. They would be no longer a separate people, and would be free to adopt the cultus of the heathen among whom they lived. If that was not Jehovah's purpose for them, then there must be no destruction of the temple, no dispersion among the nations. They come to Ezekiel to know which of the two alternatives he, as the prophet of Jehovah, has in store, and his answer is that he is bound to nether. They could not abdicate their high position, and would remain under the burden of its responsibilities. Scattered though they might be among the heathen, yet even there the "mighty hand and the stretched-out arm" (we note the phrases as from Deu_4:34; Deu_5:15) would hunt them down, and punish them for their iniquities.
Eze_20:34, Eze_20:35
The prophet's words seem to look beyond the horizon of any fulfilment as yet seen in history, of which the return of the exiles under Zerubbabel was but the pledge and earnest. He contemplates not a return straight from Babylon to Jerusalem, but a gathering from all the countries in which they had been scattered (Isa_11:11). When gathered, the whole nation is to be brought into the wilderness of the peoples, bordered by many nations. This may probably point to the great Syro-Arabian desert lying between Babylon and Palestine. This was to be to them what the wilderness of Sinai had been in the time of the Exodus. There Jehovah would plead with them face to face, in the first instance as an accuser. (For face to face, as expressing the direct revelation of Jehovah, see Exo_33:11; Deu_5:4; Deu_34:10, and elsewhere.)
With Fury Poured Out Will I Rule Over You
33As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you:
Jamieson-Fausset-Brown
33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (Eze 20:38), and so to prepare them for the restored possession of their land (Ho 2:14, 15). This was only partially fulfilled before, and at the return from Babylon: its full and final accomplishment is future.
with a mighty hand, ... will I rule over you--I will assert My right over you in spite of your resistance (Eze 20:32), as a master would in the case of his slave, and I will not let you be wrested from Me, because of My regard to My covenant.
33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (Eze 20:38), and so to prepare them for the restored possession of their land (Ho 2:14, 15). This was only partially fulfilled before, and at the return from Babylon: its full and final accomplishment is future.
with a mighty hand, ... will I rule over you--I will assert My right over you in spite of your resistance (Eze 20:32), as a master would in the case of his slave, and I will not let you be wrested from Me, because of My regard to My covenant.
34And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out.
Jamieson-Fausset-Brown
34. The Jews in exile might think themselves set free from the "rule" of God (Eze 20:33); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them.
people--rather, "peoples."
34. The Jews in exile might think themselves set free from the "rule" of God (Eze 20:33); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them.
people--rather, "peoples."
35And I will bring you into the wilderness of the people, and there will I plead with you face to face.
Jamieson-Fausset-Brown
35. wilderness of the people--rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Eze 20:36), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they are "brought into the wilderness of the peoples" and that when they were among the peoples "from" which God was to "bring them out" (Eze 20:34) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in which they shall endure the sorest of all their chastisements, to "purge out the rebels" (Eze 20:38; Da 12:1); and then the remnant (Zec 13:8, 9; 14:2, 3) shall "all serve God in the land" (Eze 20:40). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration.
plead--bring the matter in debate between us to an issue. Image is from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in His dealings acts not arbitrarily, but in most righteous justice (Jr 2:9; Mi 6:2).
35. wilderness of the people--rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Eze 20:36), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they are "brought into the wilderness of the peoples" and that when they were among the peoples "from" which God was to "bring them out" (Eze 20:34) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in which they shall endure the sorest of all their chastisements, to "purge out the rebels" (Eze 20:38; Da 12:1); and then the remnant (Zec 13:8, 9; 14:2, 3) shall "all serve God in the land" (Eze 20:40). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration.
plead--bring the matter in debate between us to an issue. Image is from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in His dealings acts not arbitrarily, but in most righteous justice (Jr 2:9; Mi 6:2).
36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.
Jamieson-Fausset-Brown
36. (Nu 14:21-29). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.
36. (Nu 14:21-29). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.
37And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:
Jamieson-Fausset-Brown
37. pass under the rod--metaphor from a shepherd who makes his sheep pass under his rod in counting them (Le 27:32; Jr 33:13). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (Mi 7:14), with a view to My ultimate saving of the chosen remnant (compare Joh 10:27-29).
bond of ... covenant--I will constrain you by sore chastisements to submit yourselves to the covenant to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, Ne 9:8, 26, 32-38; 10:1-39; fully hereafter (Is 54:10-13; 52:1, 2).
37. pass under the rod--metaphor from a shepherd who makes his sheep pass under his rod in counting them (Le 27:32; Jr 33:13). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (Mi 7:14), with a view to My ultimate saving of the chosen remnant (compare Joh 10:27-29).
bond of ... covenant--I will constrain you by sore chastisements to submit yourselves to the covenant to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, Ne 9:8, 26, 32-38; 10:1-39; fully hereafter (Is 54:10-13; 52:1, 2).
The Pulpit Commentary
I will cause you to pass under the rod. The "rod" (same word as in Psa_23:4) is primarily that of chastisement, but it is also that of the shepherd who gathers in his flock (Eze_34:11; Le Eze_27:32; Mic_7:14). Into the bond of the covenant. The word for "bond" (only found here in the Old Testament) is probably cognate with that for "fetter" or "bond" (Isa_52:2; Jer_5:5; Jer_27:2). The chastisement was, for those who accepted it, to do its work by restoring the blessings of the covenant which apostasy had forfeited.
I will cause you to pass under the rod. The "rod" (same word as in Psa_23:4) is primarily that of chastisement, but it is also that of the shepherd who gathers in his flock (Eze_34:11; Le Eze_27:32; Mic_7:14). Into the bond of the covenant. The word for "bond" (only found here in the Old Testament) is probably cognate with that for "fetter" or "bond" (Isa_52:2; Jer_5:5; Jer_27:2). The chastisement was, for those who accepted it, to do its work by restoring the blessings of the covenant which apostasy had forfeited.
38And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD.
Jamieson-Fausset-Brown
38. (Zec 13:9; 14:2).
purge out--or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God.
land of Israel--Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into the literal land of Palestine, even it shall be to them an exile state, "they shall not enter into the land of Israel," that is, the spiritual state of restored favor of God to His covenant people, which shall only be given to the remnant to be saved (Zec 13:8, 9).
38. (Zec 13:9; 14:2).
purge out--or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God.
land of Israel--Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into the literal land of Palestine, even it shall be to them an exile state, "they shall not enter into the land of Israel," that is, the spiritual state of restored favor of God to His covenant people, which shall only be given to the remnant to be saved (Zec 13:8, 9).
The Pulpit Commentary
The thought of the shepherd suggests, as in Mat_25:33, the separation of the sheep from the goats. The land of the restored Israel was to be a land of righteousness, and the rebels were not to enter into it. Was Ezekiel thinking of those who were thus to die in the "wilderness of the peoples" as a counterpart of those who perished in the forty years of the wandering, and did not enter Canaan? Verse 36 seems to imply that he was looking for a repetition of that history. The solemn fast kept by Ezra by the river of Ahava (Ezr_8:21-22) may be noted as corresponding, on a small scale, to Ezekiel's expectations.
The thought of the shepherd suggests, as in Mat_25:33, the separation of the sheep from the goats. The land of the restored Israel was to be a land of righteousness, and the rebels were not to enter into it. Was Ezekiel thinking of those who were thus to die in the "wilderness of the peoples" as a counterpart of those who perished in the forty years of the wandering, and did not enter Canaan? Verse 36 seems to imply that he was looking for a repetition of that history. The solemn fast kept by Ezra by the river of Ahava (Ezr_8:21-22) may be noted as corresponding, on a small scale, to Ezekiel's expectations.
39As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.
Jamieson-Fausset-Brown
39. Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Am 5:21, 22, 25, 26; compare 1Ki 18:21; 2Ki 17:41; Mt 6:24; Re 3:15, 16).
Go ye, serve--This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (Psa 81:12; Re 22:11).
hereafter also--God anticipates the same apostasy afterwards, as now.
39. Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Am 5:21, 22, 25, 26; compare 1Ki 18:21; 2Ki 17:41; Mt 6:24; Re 3:15, 16).
Go ye, serve--This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (Psa 81:12; Re 22:11).
hereafter also--God anticipates the same apostasy afterwards, as now.
The Pulpit Commentary
Go ye, serve every man his idols, etc. The command comes as with a grave irony. "Be at least consistent. Sin on, if it is your will to sin; but do not make the sin worse by the hypocrisy of an unreal worship, and mix up the name of Jehovah with the ritual of Moloch" (comp. Jos_24:19, Jos_24:20). The margin of the Revised Version, with not a few critics (Keil), gives, "but hereafter surely ye shall hearken unto me" ("if not" equivalent to "ye shall," as in the familiar idiom of Psa_95:11, where "if" is equivalent to "shall not"). So taken, the verse looks forward to what follows.
Go ye, serve every man his idols, etc. The command comes as with a grave irony. "Be at least consistent. Sin on, if it is your will to sin; but do not make the sin worse by the hypocrisy of an unreal worship, and mix up the name of Jehovah with the ritual of Moloch" (comp. Jos_24:19, Jos_24:20). The margin of the Revised Version, with not a few critics (Keil), gives, "but hereafter surely ye shall hearken unto me" ("if not" equivalent to "ye shall," as in the familiar idiom of Psa_95:11, where "if" is equivalent to "shall not"). So taken, the verse looks forward to what follows.
40For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things.
Jamieson-Fausset-Brown
40. For--Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely.
in mine holy mountain--(Is 2:2, 3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God.
all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations (Is 2:2, "all nations;" Ro 11:26; Re 11:15).
with--rather, "in all your holy things" [Maurer].
40. For--Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely.
in mine holy mountain--(Is 2:2, 3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God.
all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations (Is 2:2, "all nations;" Ro 11:26; Re 11:15).
with--rather, "in all your holy things" [Maurer].
The Pulpit Commentary
From the earlier stage of the restoration the prophet passes on to its completion. The people have come to the mountain of the height of Israel (Mic_4:1, Mic_4:2; Isa_2:2, Isa_2:3). Ezekiel sees an Israel that shall at last be worthy of its name, the worship of false gods rooted out forever. The all of them points to the breaking down of the old division between Israel and Judah (Isa_11:13). Jehovah would accept the "heave offering" (same word as in Exo_24:1-18 :27; Le Exo_7:14, et al.) and other oblations. The fact that Israel itself is said to be the "sweet savour" (Revised Version) which Jehovah accepts suggests a like spiritual interpretation of the other offerings, though the literal meaning was probably dominant in the prophet's own thoughts. The nearest approach to a parallelism in a later age is that presented by Romans 9-11.; but it is noticeable how there St. Paul avoids any words that imply the perpetuation of the temple and its ritual, and confines himself to the spiritual restoration of his brethren according to the flesh. It was given to him to see, what the prophets did not see, that that perpetuation would frustrate the purpose of the restoration; that the temple and its ritual took their places among the things that "were decaying and waxing old," and were ready to vanish away (Heb_8:13).
From the earlier stage of the restoration the prophet passes on to its completion. The people have come to the mountain of the height of Israel (Mic_4:1, Mic_4:2; Isa_2:2, Isa_2:3). Ezekiel sees an Israel that shall at last be worthy of its name, the worship of false gods rooted out forever. The all of them points to the breaking down of the old division between Israel and Judah (Isa_11:13). Jehovah would accept the "heave offering" (same word as in Exo_24:1-18 :27; Le Exo_7:14, et al.) and other oblations. The fact that Israel itself is said to be the "sweet savour" (Revised Version) which Jehovah accepts suggests a like spiritual interpretation of the other offerings, though the literal meaning was probably dominant in the prophet's own thoughts. The nearest approach to a parallelism in a later age is that presented by Romans 9-11.; but it is noticeable how there St. Paul avoids any words that imply the perpetuation of the temple and its ritual, and confines himself to the spiritual restoration of his brethren according to the flesh. It was given to him to see, what the prophets did not see, that that perpetuation would frustrate the purpose of the restoration; that the temple and its ritual took their places among the things that "were decaying and waxing old," and were ready to vanish away (Heb_8:13).
41I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.
Jamieson-Fausset-Brown
41. with--that is, in respect to your sweet savor (literally, "savor of rest," see on Eze 16:19). Or, I will accept you (your worship) "as a sweet savor" [Maurer], (Ep 5:2; Php 4:18). God first accepts the person in Messiah, then the offering (Eze 20:40; Ge 4:4).
bring ... out from ... people, &c.--the same words as in Eze 20:34; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense.
sanctified in you before ... heathen--(Jr 33:9). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (Is 66:18; Zec 14:16-19).
41. with--that is, in respect to your sweet savor (literally, "savor of rest," see on Eze 16:19). Or, I will accept you (your worship) "as a sweet savor" [Maurer], (Ep 5:2; Php 4:18). God first accepts the person in Messiah, then the offering (Eze 20:40; Ge 4:4).
bring ... out from ... people, &c.--the same words as in Eze 20:34; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense.
sanctified in you before ... heathen--(Jr 33:9). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (Is 66:18; Zec 14:16-19).
The Pulpit Commentary
I will be sanctified in you, etc. God is sanctified when he is manifested and recognized as holy (Le Eze_10:3; Num_20:13). That recognition would be the consequence of the restoration of Israel, for then it would be seen, even by the heathen, that the God of Israel had been holy and just and true in his judgments, and that he seeks to make men partakers of his holiness.
I will be sanctified in you, etc. God is sanctified when he is manifested and recognized as holy (Le Eze_10:3; Num_20:13). That recognition would be the consequence of the restoration of Israel, for then it would be seen, even by the heathen, that the God of Israel had been holy and just and true in his judgments, and that he seeks to make men partakers of his holiness.
42And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers.
43And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed.
Jamieson-Fausset-Brown
43. there--not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.
remember--(Eze 16:61, 63). The humiliation of Judah (Ne 9:1-38) is a type of the future penitence of the whole nation (Ho 5:15; 6:1; Zec 12:10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Ho 3:5; Lu 7:37, 38).
43. there--not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.
remember--(Eze 16:61, 63). The humiliation of Judah (Ne 9:1-38) is a type of the future penitence of the whole nation (Ho 5:15; 6:1; Zec 12:10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Ho 3:5; Lu 7:37, 38).
The Pulpit Commentary
And there shall ye remember, etc. The words stretch far and wide, and throw light on many of the problems that connect themselves with the conversion of the sinner and the eschatology of the Divine government. The whole evil past is still remembered after repentance and forgiveness. There is no water of Lethe, such as the Greeks fabled, such as Dante dreamt of as the condition of entering Paradise ('Purg.,' 31.94-105). The self-loathing and humility which grow out of that memory, the acceptance of all the punishment of the past as less than had been deserved,—these are the conditions and safeguards of the new blessedness. Ezekiel teaches us, i.e; that it is possible to conceive of an eternal punishment, the punishment of memory, shame, self-loathing, as compatible with eternal life. So (in verse 44) the prophet ends what is perhaps, the profoundest and the noblest of his discourses, his "vindication of the ways of God to man."
And there shall ye remember, etc. The words stretch far and wide, and throw light on many of the problems that connect themselves with the conversion of the sinner and the eschatology of the Divine government. The whole evil past is still remembered after repentance and forgiveness. There is no water of Lethe, such as the Greeks fabled, such as Dante dreamt of as the condition of entering Paradise ('Purg.,' 31.94-105). The self-loathing and humility which grow out of that memory, the acceptance of all the punishment of the past as less than had been deserved,—these are the conditions and safeguards of the new blessedness. Ezekiel teaches us, i.e; that it is possible to conceive of an eternal punishment, the punishment of memory, shame, self-loathing, as compatible with eternal life. So (in verse 44) the prophet ends what is perhaps, the profoundest and the noblest of his discourses, his "vindication of the ways of God to man."
44And ye shall know that I am the LORD when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.
Jamieson-Fausset-Brown
44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.
for my name's sake--(Eze 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.
44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.
for my name's sake--(Eze 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.
Prophesy Against the Forest of the South
45Moreover the word of the LORD came unto me, saying,
Jamieson-Fausset-Brown
45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.
45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.
The Pulpit Commentary
In the Hebrew the verses that follow form the opening of the next chapter. The Authorized Version follows the LXX; the Vulgate, and Luther. The section has clearly no connection with what has preceded, and, though fragmentary in its character, seems by the words, "set thy face," to connect itself with Eze_21:2, and to lead up to it. The words of verse 45 imply, as always, an interval of silence and repose.
In the Hebrew the verses that follow form the opening of the next chapter. The Authorized Version follows the LXX; the Vulgate, and Luther. The section has clearly no connection with what has preceded, and, though fragmentary in its character, seems by the words, "set thy face," to connect itself with Eze_21:2, and to lead up to it. The words of verse 45 imply, as always, an interval of silence and repose.
46Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field;
The Pulpit Commentary
Drop thy word. The verb is used specially of prophetic utterances (Eze_21:2; Amo_7:6; Mic_2:6, Mic_2:11), and stands, therefore, in the Hebrew without an object. Toward the south. Three distinct words are used in the Hebrew for the thrice-repeated "south" of the Authorized Version.
(1) One which primarily means "the region on the right hand," sc. as a man looks to the east. which Ezekiel also uses in Eze_47:19; Eze_48:28);
(2) the "shining land," used repeatedly in Eze_40:1-49; Eze_42:1-20. (Deu_33:23; Job_37:17; Ecc_1:6; Ecc_11:3); and
(3) the Negeb, the "dry" or "parched" land, the South (always in Revised Version with a capital letter), of Jos_15:21, and the historical books generally, the region lying to the south of Judah. The use of the three words where one might have sacrificed is, perhaps, characteristic of Ezekiel's affluence of diction. The LXX. treats all three as proper names, and transliterates them as Thaiman, Darom, and N'ageb. Against this region and its inhabitants (they, of course, are the "trees") Ezekiel is directed to utter his words of judgment. The parenthesis in the last sentence gives the key to the prophet's cypher writing. From Ezekiel's standpoint on the Chebar, the whole of Judah is as the forest of the south. The "green tree," as in Psa_1:1, Psa_1:2, is the man who is relatively righteous; the "dry tree" is the sinner whose true life is withered; the "fire" the devastation wrought by the Chaldean invaders, as executing the Divine judgment. In our Lord's words in Luk_23:31 we may probably find an echo of Ezekiel's imagery.
Drop thy word. The verb is used specially of prophetic utterances (Eze_21:2; Amo_7:6; Mic_2:6, Mic_2:11), and stands, therefore, in the Hebrew without an object. Toward the south. Three distinct words are used in the Hebrew for the thrice-repeated "south" of the Authorized Version.
(1) One which primarily means "the region on the right hand," sc. as a man looks to the east. which Ezekiel also uses in Eze_47:19; Eze_48:28);
(2) the "shining land," used repeatedly in Eze_40:1-49; Eze_42:1-20. (Deu_33:23; Job_37:17; Ecc_1:6; Ecc_11:3); and
(3) the Negeb, the "dry" or "parched" land, the South (always in Revised Version with a capital letter), of Jos_15:21, and the historical books generally, the region lying to the south of Judah. The use of the three words where one might have sacrificed is, perhaps, characteristic of Ezekiel's affluence of diction. The LXX. treats all three as proper names, and transliterates them as Thaiman, Darom, and N'ageb. Against this region and its inhabitants (they, of course, are the "trees") Ezekiel is directed to utter his words of judgment. The parenthesis in the last sentence gives the key to the prophet's cypher writing. From Ezekiel's standpoint on the Chebar, the whole of Judah is as the forest of the south. The "green tree," as in Psa_1:1, Psa_1:2, is the man who is relatively righteous; the "dry tree" is the sinner whose true life is withered; the "fire" the devastation wrought by the Chaldean invaders, as executing the Divine judgment. In our Lord's words in Luk_23:31 we may probably find an echo of Ezekiel's imagery.
47And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.
The Pulpit Commentary
All faces from the south to the north, etc. The phrase seems, at first, to pass from the figure to the reality. Possibly, however, face may stand for "the outward appearance," the leaves and branches, of the trees. "From the south (Negeb) to the north" takes the place of the older "from Dan to Beersheba" (Jdg_20:1; 1Sa_3:20). Of that "fire" of judgment, it is said, as in our Lord's use of a like imagery, that it shall not be quenched (Mar_9:43). It shall do its dread work till that work is accomplished.
All faces from the south to the north, etc. The phrase seems, at first, to pass from the figure to the reality. Possibly, however, face may stand for "the outward appearance," the leaves and branches, of the trees. "From the south (Negeb) to the north" takes the place of the older "from Dan to Beersheba" (Jdg_20:1; 1Sa_3:20). Of that "fire" of judgment, it is said, as in our Lord's use of a like imagery, that it shall not be quenched (Mar_9:43). It shall do its dread work till that work is accomplished.
48And all flesh shall see that I the LORD have kindled it: it shall not be quenched.
49Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?
The Pulpit Commentary
Doth he not speak parables? We can scarcely wonder that Ezekiel's enigmatic words here, as in Eze_15:1-8, Eze_16:1-63, and Eze_17:1-24, should have called forth some such expression from his hearers; but he obviously records the whisper which he thus heard, in a tone of sorrow and indignation. It was to him a proof, as a like question was to the Christ proof that those hearers were yet without understanding. The question was, for those who asked it, an excuse for hardening their hearts against remonstrances which needed no explanation. The indignation was followed by another interval of silence, during which he brooded over their stubbornness, and at last, in Eze_21:1, the word of the Lord comes to him, and he speaks "no more in proverbs," but interprets the latest parable even in its details.
Doth he not speak parables? We can scarcely wonder that Ezekiel's enigmatic words here, as in Eze_15:1-8, Eze_16:1-63, and Eze_17:1-24, should have called forth some such expression from his hearers; but he obviously records the whisper which he thus heard, in a tone of sorrow and indignation. It was to him a proof, as a like question was to the Christ proof that those hearers were yet without understanding. The question was, for those who asked it, an excuse for hardening their hearts against remonstrances which needed no explanation. The indignation was followed by another interval of silence, during which he brooded over their stubbornness, and at last, in Eze_21:1, the word of the Lord comes to him, and he speaks "no more in proverbs," but interprets the latest parable even in its details.
THE HOLY BIBLE
Ezekiel
Chapter 20
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105