Chapter 20

1 God refuseth to be consulted by the elders of Israel. 5 He sheweth the story of their rebellions in Egypt, 10 in the wilderness, 27 and in the land. 33 He promiseth to gather them by the gospel. 45 Under the name of a forest he sheweth the destruction of Jerusalem.

1. The seventh year. Of Jehoiachin’s captivity (see on ch. 1:2), that is, 591/590 b.c. (see p. 568). This new date applies to chs. 20:1 to 23:49 (see ch. 24:1). The unity of the new series of messages is shown by the threefold repetition of the expression “wilt thou judge” (chs. 20:4; 22:2; 23:36).

Came to enquire. The nature of their inquiry is not disclosed. No doubt they wished to know what message the Lord had to give them in this present crisis.

3. I will not be enquired of. God never withholds light from the honest seeker. But if the inquirer refuses to walk in the light already revealed, it is presumptuous to ask for more. Men frequently seek for more light in the hope of avoiding some unpleasant duty that God is asking them to perform (see 2 Thess. 2:10, 11).

4. Cause them to know. The prophet is directed to recount Israel’s past history. With this chapter may be compared Neh. 1, Ps. 78, and the speech of Stephen recorded in Acts 7.

5. Thus saith the Lord. Verses 5–9 are a discussion of the Egyptian period of Israel’s history.

When I chose. See Deut. 4:37; 7:7.

Lifted up mine hand. The sign of an oath (see Gen. 14:22; Deut. 32:40; Rev. 10:5, 6). The same expression occurs in Eze. 20:6, 15, 23, 42.

Made myself known. See Ex. 4:29–31.

6. Milk and honey. See on Ex. 3:8.

Glory of all lands. A descriptive phrase used only by Ezekiel. Isaiah calls Babylon “the glory of kingdoms” (Isa. 13:19).

8. Rebelled against me. History does not directly mention such a revolt in Egypt. However, the propensity of the people toward the idolatrous customs of Egypt is alluded to in Joshua 24:14; cf. PP 259. When the opportunity came to leave Egypt, many were reluctant to go (PP 260).

9. For my name’s sake. Here is given the ground of God’s gracious dealings. The people were not to flatter themselves that any goodness of their own had merited these favors (see Num. 14:11–20; Deut. 9:28; Jer. 14:7, 21).

10. Into the wilderness. Verses 10–22 review the second period of Israel’s history, namely, the life in the wilderness.

11. Live in them. Compare Gal. 3:12. From Eze. 20:11 we must not conclude that all that was required was an outward, technical, and perfunctory keeping of certain definite precepts. God wished that man’s obedience should be prompted by love and by an intelligent appreciation of God’s character. However, through lack of spiritual training Israel was not at first able to enter into this higher relationship. Nevertheless God planned to lead the people into such an experience as rapidly as possible. It was never His purpose that throughout the OT period men should have such a limited grasp of the plan of salvation (see on ch. 16:60).

12. I gave them my sabbaths. Not that the Sabbath was first instituted at Sinai, for it had existed since creation (Gen. 2:1–3); but it was there commanded anew. The word “remember” in the fourth commandment implies its earlier existence (see Ex. 16:22–28; PP 258). The Decalogue (Ex. 20:8–11) presents the great facts of the creation history as the basis for the Sabbath. God created “heaven and earth, the sea, and all that in them is” in six literal days (see on Gen. 1:5). On the seventh day He rested, and set the day apart as the day of rest for all mankind (Mark 2:27). The observance of the Sabbath is then a mark, or sign, that he who honors the day acknowledges Jehovah as his God, for only to Him do these facts of creation apply. The observance of the day does not rest upon any natural division of time into weekly cycles, but upon an express command of God, and belief in His revelation. Men may reason that the salutary purposes of the Sabbath could be as readily realized upon another day. However, God has specified a particular day. He has bidden us to keep it holy, free from worldly pursuits and personal pleasures (Isa. 58:13). This obligation men cannot with impunity escape.

The prophecies of Rev. 12–14 make it clear that the Sabbath will be the point especially controverted in the days preceding the coming of the Son of man (see GC 605). God’s remnant will be distinguished by their observance of the commandments of God (Rev. 12:17; 14:12), including the Sabbath command. At the same time apostate religious powers will exalt a false sabbath and demand allegiance to it. Men will be called upon to decide between the Sabbath of the Lord and the substitute sabbath, or first day of the week. The keeping of the Sabbath will thus again become a distinctive test and constitute a sign (called a seal, Rev. 7) of true worshipers (see GC 640).

13. Rebelled against me. For a historical example of Israel’s rebellion against God’s commandments in the wilderness see Ex. 32:1–6. Of the violation of the Sabbath there are two recorded instances (Ex. 16:27; Num. 15:32).

14. For my name’s sake. For His name’s sake God did not completely destroy the people, but merely excluded that generation from the possession of Canaan (Num. 14:29–33). For references to idolatries in their desert wanderings see Amos 5:25, 26; Acts 7:42, 43.

18. Unto their children. Verses 18–26 review the third part of Israel’s history—the generation that grew up in the wilderness under the influence of the legislation and institutions given at Sinai. The people were earnestly warned to avoid the sins of their fathers. The orations of Deuteronomy were addressed to that generation.

20. Hallow my sabbaths. See on v. 12. The Sabbath was there declared to be a sign that “I am the Lord that sanctify them.” Here it is a sign “that ye may know that I am the Lord your God.” The Sabbath, coming with regularity every seventh day, was designed to keep God ever in remembrance (see PK 182). Had the Sabbath always been kept as God intended, man’s thoughts and affections would have been led to the Creator as the object of reverence and worship, and there would never have been an idolater or an atheist (see PP 336). For other instances of the plural form, “sabbaths,” see Ex. 31:13; Lev. 23:38.

21. The children rebelled. The sons followed the example of their fathers. Historical evidences are found in Num. 15–17. God threatened that He would destroy the whole congregation (Num. 16:21–45), but desisted for His name’s sake.

23. Scatter them. This threat should be understood in the light of the warnings of Lev. 26:33; Deut. 4:27; 28:64. The predicted exile did not come upon that immediate generation. Many centuries elapsed before the penalty was actually inflicted in its fullness. At the time of Ezekiel’s prophecy it had been fulfilled in part and was about to be completely accomplished.

25. Statutes that were not good. These are not the “statutes, … which if a man do, he shall even live in them” (v. 11). They are not any part of the Mosaic law. This is evident from the reference to the consecration of children to Molech in v. 26. The statutes the people had adopted, which were not good, came from the heathen round about them. But how can it be said that God gave these to them? In Bible figure, many acts are attributed to God, not with the idea that He actually performs them, but from the point of view that in His omnipotence and omniscience He does not prevent them. An understanding of this principle helps to explain many apparently contradictory statements, which, like the one here under consideration, seem to contradict flatly the Bible teaching that God’s character is pure and holy (see Isa. 63:17; 2 Thess. 2:11, 12).

Attempts have been made to apply this text to the multitude of ceremonies and ordinances of the Mosaic law, which, if Israel had been obedient and had loved to keep God’s commandments, would not have been required (see 5T 666, 667). But the provisions of the Mosaic code can hardly be designated “statutes that were not good,” for the former were already in existence when Ezekiel made this pronouncement. Furthermore, the ceremonial law was given by Christ Himself, and was worthy of its divine author. Paul himself declares this law glorious. The clearer light that we now possess should not lead us to despise that which was earlier given in types and symbols (see PP 367, 368).

It has also been suggested that the “statutes” described as “not good” refer to the permissive decrees of Heaven by which various heathen nations successively oppressed God’s people (see on Dan. 4:17). Such had been the case in the repeated Assyrian invasions of Judah (Isa. 8:7; 10:5, 6; cf. Isa. 5:25, 26; 9:11, 12; Amos 6:14), and was now being repeated under Nebuchadnezzar (Isa. 47:5, 6; cf. Isa. 42:24, 25; 60:10, 15; Jer. 1:11–16; 4:18; 5:15–19).

26. I polluted them. This clause should be understood in harmony with the statement in v. 25. God did not actually pollute the people; He only permitted them to suffer the consequences of their own course. In Bible figure God is frequently said to do that which He permits to be done or does not prevent. Some of the versions such as Luther’s and Van Ess’s introduce the permissive idea directly into their translation: “I permitted them to be polluted,” etc.

To pass through the fire. See on ch. 16:20.

27. Blasphemed me. Verses 27–29 review the fourth period of Israel’s history—the longest of all periods, beginning with the entry into Canaan and reaching to the prophet’s day.

29. Bamah. The transliteration of the Heb. bamah, a word signifying “high place,” and so translated earlier in this verse. Some suggest a word play in the Hebrew, the word translated “go” baХim, having a sound similar to bamah. On “high places” see on ch. 6:3.

30. Are ye polluted? The prophet now addresses his contemporaries and accuses them of the same sins that characterized their forefathers.

31. I will not be enquired of. Compare v. 3.

32. As the heathen. On the desire to be “like all the nations” that are round about see 1 Sam. 8:5, 20. The prophet here reads the secret aspirations of his inquirers and flatly contradicts their sordid ambitions. Possibly they flattered themselves that if they could be released from their spiritual responsibility as Jehovah’s chosen people they would escape the severe punishments that the prophets had threatened. They may have believed that if they simply accepted the state of the heathen, together with correspondingly smaller responsibilities, Jehovah would leave them alone. But as it was, they felt that they were being continually disturbed with judgments on account of their unwillingness to accomplish their divine mission. The answer comes that this will not be at all, for Israel stands in a very different relationship to God from that of the heathen. Men are dealt with according to the light and privileges they have had. God does not easily withdraw these privileges nor lightly abandon those for whom He has planned a high destiny. What He purposes and executes is for the good of those concerned, as they themselves will ultimately be led to admit. God continues to work with any who submit, and accomplishes His designs, though it be but with a remnant. This is the theme of the prophecy that follows.

33. A mighty hand. A common expression in the Pentateuch for the mighty acts by which Jehovah liberated His people from the power of the Egyptians and led them out of Egypt (Deut. 4:34; 5:15; Deut. 7:19; etc.; cf. Ex. 6:1, 6). God is going to accomplish a new exodus.

34. Bring you out. Verses 34, 35 refer to God’s new plan. The bringing out does not immediately bring the people into their own land. They are first to be separated from the people among whom they dwell. They will not be permitted to “be as the heathen” (v. 32).

35. Wilderness of the people. It is doubtful that any material wilderness is referred to, such as the Arabian or Syrian desert. The term “wilderness of the people” is vague. By contrast the former wilderness is described as a “waste howling wilderness” (Deut. 32:10), a dwelling place of fiery serpents and scorpions (Deut. 8:15). Historically, the plan Ezekiel here mentions was never fulfilled, at least not to any significant degree. The spiritual regeneration that God was seeking to bring about among the captives did not materialize. Had these purposes been realized, and had the returning exiles under Zerubbabel been spiritually revived persons, how different the subsequent history of Israel would have been!

37. To pass under the rod. A figure of the shepherd counting and sorting his flock (Lev. 27:32; Jer. 33:13). As in Matt. 25:33, the shepherd separates the sheep from the goats. The land of the restored Israel is to be a land of righteousness, and the rebels are not to enter into it.

39. Serve ye every one. Compare Joshua 24:15. If, after warning, men still refuse obedience, there is nothing more that God can do. Coercion is contrary to His character. Hence He does not prevent them from serving their idols. The language is similar to Rev. 22:11, which reads literally, “Let the unrighteous one do unrighteousness still, and the filthy person continue to be defiled.” Again, in Hosea 4:17 the prophet declares, “Ephraim is joined to idols: let him alone.” Yet such decrees are not without emotions of sorrow. Adds the prophet, “How shall I give thee up, Ephraim? … mine heart is turned within me, my repentings are kindled together” (Hosea 11:8).

40. In mine holy mountain. That is, Mt. Zion, also called the “mountain of the height of Israel” here and in ch. 17:23 (see Ps. 2:6; Isa. 2:2–4; Micah 4:1–3). According to v. 39 of this chapter those who preferred their idols would be abandoned to follow their evil ways. Here those who are left are shown restored to their own country truly serving their God.

All the house of Israel. The glorious promises were to all, regardless of tribal affiliation. Yet the call was individualized and applied only to those who were willing to accept the new-covenant relationship.

Require your offerings. The ritual law would still be in force after the restoration, and hence the Christian Era is not primarily referred to. Nor did the restoration under Zerubbabel accomplish this prophecy. It is one of the conditional promises of future glory that were never realized because Israel never abandoned her sins. If the conditions had been met, the whole world might have been prepared for the coming of the Messiah, and how different the outcome of history would have been (see pp. 28–30)!

43. Ye shall lothe yourselves. This is the mark of the truly penitent. Those who seek to excuse their sins have not taken the first step toward true repentance. Job is an example of one who for a time sought to justify his course. It was only when a revelation of the character of God was portrayed before him that the contrast between his own sinfulness and the purity of his Maker became painfully apparent. In his agony he cried out, “Wherefore I abhor myself, and repent in dust and ashes” (Job 42:6). Paul could never forgive himself for his course in persecuting the Christians. Years later he exclaimed, “I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God” (1 Cor. 15:19). Self-loathing over sins is one of the most effective antidotes for a future repetition of those sins. The reason we fall so repeatedly into the same errors is that we do not mourn over our sins.

44. Not according to. Salvation is and will ever be an unmerited gift. Our wicked ways have earned for us only death. There is no amount of “works” that the sinner can accumulate that will finally constitute him worthy of heaven. On the other hand there is no sin so great that it cannot be removed by sincere repentance and reformation. When the righteous man receives his rewards, all the sins that he has committed will not even be mentioned to him (see on ch. 18:22).

45. Moreover. In the Hebrew Bible vs. 45–49 form the opening to ch. 21. The KJV here follows the LXX, the Vulgate, the Syriac, and Luther’s version in its chapter division. The words “set thy face” seem to connect this section with ch. 21. The same phrase occurs in ch. 21:2.

46. Toward the south. The word “south,” occurring three times, represents three separate Hebrew words, all, however, synonymous. The expression here designates the land of Judah, which, although nearly due west from Babylon, was approached by the Babylonians from the north (see on Jer. 1:13).

47. Every green tree. That is, persons of every class—the entire population. If the distinction is one of morality (see ch. 21:4), it should be remembered that in a national catastrophe all who comprise that nation, whether good or bad, suffer. The calamity does not necessarily represent eternal doom upon the individual. Man still has the privilege of personal salvation.

48. Not be quenched. The fire would be so fierce that no one would be able to extinguish it. Hence it would burn till it had accomplished its work of destruction. Then it would die of its own accord. This same expression, applied to the fires of hell (Mark 9:43, 45), is taken by some to mean that the fires of hell will continue throughout all eternity. Another text shows that such an interpretation is erroneous, for the fire in Jerusalem lighted by the Chaldeans was not quenched (Jer. 17:27), though it died out when the work of devastation was accomplished.

49. Doth he not speak parables? The people desire to avoid the application of the prophecy to themselves by labeling it obscure. They pretend not to understand it.

Ellen G. White comments

10–209T 233

11   PP 372

12   CH 223; DA 288; ML 259; PK 182

12–20MM 123

13–24PP 410

16, 19  PK 182

20   DA 283; GC 437; PK 182; 7T 108, 121

33   FE 449

37   Ed 174; MH 404; PK 500

49   8T 68