Eze 20:23 | KD | STEP | Eze 20:18. And I spake to their sons in the desert, Walk not in the statutes of your fathers, and keep not their rights, and do not defile yourselves with their idols. Eze 20:19. I am Jehovah your God; walk in my statutes, and keep my rights, and do them, Eze 20:20. And sanctify my Sabbaths, that they may be for a sign between me and you, that ye may know that I am Jehovah your God. Eze 20:21. But the sons were rebellious against me; they walked not in my statutes, and did not keep my rights, to do them, which man should do that he may live through them; they profaned my Sabbaths. Then I thought to pour out my wrath upon them, to accomplish my anger upon them in the desert. Eze 20:22. But I turned back my hand and did it for my name’s sake, that it might not be profaned before the eyes of the nations, before whose eyes I had them out. Eze 20:23. I also lifted my hand to them in the desert, to scatter them among the nations, and to disperse them in the lands; Eze 20:24. Because they did not my rights, and despised my statutes, profaned my Sabbaths, and their eyes were after the idols of their fathers. Eze 20:25. And I also gave them statutes, which were not good, and rights, through which they did not live; Eze 20:26. And defiled them in their sacrificial gifts, in that they caused all that openeth the womb to pass through, that I might fill them with horror, that they might know that I am Jehovah. - The sons acted like their fathers in the wilderness. Historical proofs of this are furnished by the accounts of the Sabbath-breaker (Num 15:32.), of the rebellion of the company of Korah, and of the murmuring of the whole congregation against Moses and Aaron after the destruction of Korah’s company (Num 16 and Num 17:1-13). In the last two cases God threatened that He would destroy the whole congregation (cf. Num 16:21 and Num 17:9-10); and on both occasions the Lord drew back His hand at the intercession of Moses, and his actual intervention (Num 16:22 and Num 17:11.), and did not destroy the whole nation for His name’s sake. The statements in and rest upon these facts. The words of concerning the oath of God, that He would scatter the transgressors among the heathen, are also founded upon the Pentateuch, and not upon an independent tradition, or any special revelation from God. Dispersion among the heathen is threatened in and , and there is no force in Kliefoth’s argument that “these threats do not refer to the generation in the wilderness, but to a later age.” For in both chapters the blessings and curses of the law are set before the people who were then in the desert; and there is not a single word to intimate that either blessing or curse would only be fulfilled upon the generations of later times. On the contrary, when Moses addressed to the people assembled before him his last discourse concerning the renewal of the covenant (Deut 29 and 30), he called upon them to enter into the covenant, “which Jehovah maketh with thee this day ” ( ), and to keep all the words of this covenant and do them. It is upon this same discourse, in which Moses calls the threatenings of the law אלה, an oath ( ), that “the lifting of the hand of God to swear,” mentioned in of this chapter, is also founded. Moreover, it is not stated in this verse that God lifted His hand to scatter among the heathen the generation which had grown up in the wilderness, and to disperse them in the lands before their entrance into the land promised to the fathers; but simply that He had lifted His hand in the wilderness to threaten the people with dispersion among the heathen, without in any way defining the period of dispersion. In the blessings and threatenings of the law contained in Lev 26 and , the nation is regarded as a united whole; so that no distinction is made between the successive generations, for the purpose of announcing this particular blessing or punishment to either one or the other. And Ezekiel acts in precisely the same way. It is true that he distinguishes the generation which came out of Egypt and was sentenced by God to die in the wilderness from the sons, i.e., the generation which grew up in the wilderness; but the latter, or the sons of those who had fallen, the generation which was brought into the land of Canaan, he regards as one with all the successive generations, and embraces the whole under the common name of “fathers” to the generation living in his day (“your fathers” ), as we may clearly see from the turn given to the sentence which describes the apostasy of those who came into the land of Canaan ('עוד זאת ). In thus embracing the generation which grew up in the wilderness and was led into Canaan, along with the generations which followed and lived in Canaan, Ezekiel adheres very closely to the view prevailing in the Pentateuch, where the nation in all its successive generations is regarded as one united whole. The threat of dispersion among the heathen, which the Lord uttered in the wilderness to the sons of those who were not to see the land, is also not mentioned by Ezekiel as one which God designed to execute upon the people who were wandering in the desert at the time. For if he had understood it in this sense, he would have mentioned its non-fulfilment also, and would have added a 'ואעשׂ למען שׁמי וגו, as he has done in the case of the previous threats (cf. , , and ). But we do not find this either in or Eze 20:26. The omission of this turn clearly shows that does not refer to a punishment which God designed to inflict, but did not execute for His name’s sake; but that the dispersion among the heathen, with which the transgressors of His commandments were threatened by God when in the wilderness, is simply mentioned as a proof that even in the wilderness the people, whom God had determined to lead into Canaan, were threatened with that very punishment which had now actually commenced, because rebellious Israel had obstinately resisted the commandments and rights of its God. These remarks are equally applicable to and Eze 20:26. These verses are not to be restricted to the generation which was born in the wilderness and gathered to its fathers not long after its entrance into Canaan, but refer to their descendants also, that is to say, to the fathers of our prophet’s contemporaries, who were born and had died in Canaan. God gave them statutes which were not good, and rights which did not bring them life. It is perfectly self-evident that we are not to understand by these statutes and rights, which were not good, either the Mosaic commandments of the ceremonial law, as some of the Fathers and earlier Protestant commentators supposed, or the threatenings contained in the law; so that this needs no elaborate proof. The ceremonial commandments given by God were good, and had the promise attached to them, that obedience to them would give life; whilst the threats of punishment contained in the law are never called חקּים and משׁפּטים. Those statutes only are called “not good” the fulfilment of which did not bring life or blessings and salvation. The second clause serves as an explanation of the first. The examples quoted in show what the words really mean. The defiling in their sacrificial gifts ( ), for example, consisted in their causing that which opened the womb to pass through, i.e., in the sacrifice of the first-born. העביר כּל־פּטר points back to ; only ליהוה, which occurs in that passage, is omitted, because the allusion is not to the commandment given there, but to its perversion into idolatry. This formula is used in the book of Exodus ( l.c. ) to denote the dedication of the first-born to Jehovah; but in this limitation is introduced, that the first-born of man is to be redeemed. העביר signifies a dedication through fire (= העביר בּאשׁ, ), and is adopted in the book of Exodus, where it is joined to ליהוה, in marked opposition to the Canaanitish custom of dedicating children of Moloch by februation in fire (see the comm. on ex. ). The prophet refers to this Canaanitish custom, and cites it as a striking example of the defilement of the Israelites in their sacrificial gifts (טמּא, to make unclean, not to declare unclean, or treat as unclean). That this custom also made its way among the Israelites, is evident from the repeated prohibition against offering children through the fire to Moloch ( and ). When, therefore, it is affirmed with regard to a statute so sternly prohibited in the law of God, that Jehovah gave it to the Israelites in the wilderness, the word נתן (give) can only be used in the sense of a judicial sentence, and must not be taken merely as indicating divine permission; in other words, it is to be understood, like (“God sends them strong delusion”) and (“God turned, and gave them up to worship the host of heaven”), in the sense of hardening, whereby whoever will not renounce idolatry is so given up to its power, that it draws him deeper and deeper in. This is in perfect keeping with the statement in as the design of God in doing this: “that I might fill them with horror;” i.e., might excite such horror and amazement in their minds, that if possible they might be brought to reflect and to return to Jehovah their God.

‏ Ezekiel 20:23

The Generation that Grew Up in the Desert

Eze 20:18. And I spake to their sons in the desert, Walk not in the statutes of your fathers, and keep not their rights, and do not defile yourselves with their idols. Eze 20:19. I am Jehovah your God; walk in my statutes, and keep my rights, and do them, Eze 20:20. And sanctify my Sabbaths, that they may be for a sign between me and you, that ye may know that I am Jehovah your God. Eze 20:21. But the sons were rebellious against me; they walked not in my statutes, and did not keep my rights, to do them, which man should do that he may live through them; they profaned my Sabbaths. Then I thought to pour out my wrath upon them, to accomplish my anger upon them in the desert. Eze 20:22. But I turned back my hand and did it for my name’s sake, that it might not be profaned before the eyes of the nations, before whose eyes I had them out. Eze 20:23. I also lifted my hand to them in the desert, to scatter them among the nations, and to disperse them in the lands; Eze 20:24. Because they did not my rights, and despised my statutes, profaned my Sabbaths, and their eyes were after the idols of their fathers. Eze 20:25. And I also gave them statutes, which were not good, and rights, through which they did not live; Eze 20:26. And defiled them in their sacrificial gifts, in that they caused all that openeth the womb to pass through, that I might fill them with horror, that they might know that I am Jehovah. - The sons acted like their fathers in the wilderness. Historical proofs of this are furnished by the accounts of the Sabbath-breaker (Num 15:32.), of the rebellion of the company of Korah, and of the murmuring of the whole congregation against Moses and Aaron after the destruction of Korah’s company (Num 16 and Num 17:1-13). In the last two cases God threatened that He would destroy the whole congregation (cf. Num 16:21 and Num 17:9-10); and on both occasions the Lord drew back His hand at the intercession of Moses, and his actual intervention (Num 16:22 and Num 17:11.), and did not destroy the whole nation for His name’s sake. The statements in Eze 20:21 and Eze 20:22 rest upon these facts. The words of Eze 20:23 concerning the oath of God, that He would scatter the transgressors among the heathen, are also founded upon the Pentateuch, and not upon an independent tradition, or any special revelation from God. Dispersion among the heathen is threatened in Lev 26:33 and Deu 28:64, and there is no force in Kliefoth’s argument that “these threats do not refer to the generation in the wilderness, but to a later age.” For in both chapters the blessings and curses of the law are set before the people who were then in the desert; and there is not a single word to intimate that either blessing or curse would only be fulfilled upon the generations of later times.

On the contrary, when Moses addressed to the people assembled before him his last discourse concerning the renewal of the covenant (Deut 29 and 30), he called upon them to enter into the covenant, “which Jehovah maketh with thee this day” (Deu 29:12), and to keep all the words of this covenant and do them. It is upon this same discourse, in which Moses calls the threatenings of the law אלה, an oath (Deu 29:13), that “the lifting of the hand of God to swear,” mentioned in Eze 20:23 of this chapter, is also founded. Moreover, it is not stated in this verse that God lifted His hand to scatter among the heathen the generation which had grown up in the wilderness, and to disperse them in the lands before their entrance into the land promised to the fathers; but simply that He had lifted His hand in the wilderness to threaten the people with dispersion among the heathen, without in any way defining the period of dispersion. In the blessings and threatenings of the law contained in Lev 26 and Deut 28-30, the nation is regarded as a united whole; so that no distinction is made between the successive generations, for the purpose of announcing this particular blessing or punishment to either one or the other. And Ezekiel acts in precisely the same way. It is true that he distinguishes the generation which came out of Egypt and was sentenced by God to die in the wilderness from the sons, i.e., the generation which grew up in the wilderness; but the latter, or the sons of those who had fallen, the generation which was brought into the land of Canaan, he regards as one with all the successive generations, and embraces the whole under the common name of “fathers” to the generation living in his day (“your fathers” Eze 20:27), as we may clearly see from the turn given to the sentence which describes the apostasy of those who came into the land of Canaan ('עוד זאת ). In thus embracing the generation which grew up in the wilderness and was led into Canaan, along with the generations which followed and lived in Canaan, Ezekiel adheres very closely to the view prevailing in the Pentateuch, where the nation in all its successive generations is regarded as one united whole. The threat of dispersion among the heathen, which the Lord uttered in the wilderness to the sons of those who were not to see the land, is also not mentioned by Ezekiel as one which God designed to execute upon the people who were wandering in the desert at the time. For if he had understood it in this sense, he would have mentioned its non-fulfilment also, and would have added a 'ואעשׂ למען שׁמי וגו, as he has done in the case of the previous threats (cf. Eze 20:22, Eze 20:14, and Eze 20:9). But we do not find this either in Eze 20:24 or Eze 20:26. The omission of this turn clearly shows that Eze 20:23 does not refer to a punishment which God designed to inflict, but did not execute for His name’s sake; but that the dispersion among the heathen, with which the transgressors of His commandments were threatened by God when in the wilderness, is simply mentioned as a proof that even in the wilderness the people, whom God had determined to lead into Canaan, were threatened with that very punishment which had now actually commenced, because rebellious Israel had obstinately resisted the commandments and rights of its God.

These remarks are equally applicable to Eze 20:25 and Eze 20:26. These verses are not to be restricted to the generation which was born in the wilderness and gathered to its fathers not long after its entrance into Canaan, but refer to their descendants also, that is to say, to the fathers of our prophet’s contemporaries, who were born and had died in Canaan. God gave them statutes which were not good, and rights which did not bring them life. It is perfectly self-evident that we are not to understand by these statutes and rights, which were not good, either the Mosaic commandments of the ceremonial law, as some of the Fathers and earlier Protestant commentators supposed, or the threatenings contained in the law; so that this needs no elaborate proof. The ceremonial commandments given by God were good, and had the promise attached to them, that obedience to them would give life; whilst the threats of punishment contained in the law are never called חקּים and משׁפּטים. Those statutes only are called “not good” the fulfilment of which did not bring life or blessings and salvation. The second clause serves as an explanation of the first. The examples quoted in Eze 20:26 show what the words really mean. The defiling in their sacrificial gifts (Eze 20:26), for example, consisted in their causing that which opened the womb to pass through, i.e., in the sacrifice of the first-born. העביר כּל־פּטר points back to Exo 13:12; only ליהוה, which occurs in that passage, is omitted, because the allusion is not to the commandment given there, but to its perversion into idolatry. This formula is used in the book of Exodus (l.c.) to denote the dedication of the first-born to Jehovah; but in Eze 20:13 this limitation is introduced, that the first-born of man is to be redeemed. העביר signifies a dedication through fire (= העביר בּאשׁ, Eze 20:31), and is adopted in the book of Exodus, where it is joined to ליהוה, in marked opposition to the Canaanitish custom of dedicating children of Moloch by februation in fire (see the comm. on ex. Eze 13:12). The prophet refers to this Canaanitish custom, and cites it as a striking example of the defilement of the Israelites in their sacrificial gifts (טמּא, to make unclean, not to declare unclean, or treat as unclean). That this custom also made its way among the Israelites, is evident from the repeated prohibition against offering children through the fire to Moloch (Lev 18:21 and Deu 18:10). When, therefore, it is affirmed with regard to a statute so sternly prohibited in the law of God, that Jehovah gave it to the Israelites in the wilderness, the word נתן (give) can only be used in the sense of a judicial sentence, and must not be taken merely as indicating divine permission; in other words, it is to be understood, like 2Th 2:11 (“God sends them strong delusion”) and Act 7:42 (“God turned, and gave them up to worship the host of heaven”), in the sense of hardening, whereby whoever will not renounce idolatry is so given up to its power, that it draws him deeper and deeper in. This is in perfect keeping with the statement in Eze 20:26 as the design of God in doing this: “that I might fill them with horror;” i.e., might excite such horror and amazement in their minds, that if possible they might be brought to reflect and to return to Jehovah their God.