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Matthew Henry’s Complete Commentary
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Matthew Henry |
E Z E K I E L.
CHAP. XX.
In this chapter,
I. The prophet is consulted by some of the elders of Israel,
II. He is instructed by his God what answer to give them. He must,
1. Signify God’s displeasure against them,
And,
2. He must show them what just cause he had for that displeasure, by
giving them a history of God’s grateful dealings with their fathers and
their treacherous dealings with God.
(1.) In Egypt,
(2.) In the wilderness,
(3.) In Canaan,
3. He must denounce the judgments of God against them,
4. He must tell them likewise what mercy God had in store for them,
when he would bring a remnant of them to repentance, re-establish them
in their own land, and set up his sanctuary among them again,
5. Here is another word dropped towards Jerusalem, which is explained
and enlarged upon in the next chapter,
| The Prophet Consulted by the Elders. | B. C. 592. |
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1 And 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.
2 Then came the word of the LORD unto me, saying,
3 Son 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.
4 Wilt thou judge them, son of man, wilt thou judge them?
cause them to know the abominations of their fathers:
Here is,
1. The occasion of the message which we have in this chapter. That
sermon which we had
was occasioned by their presumptuous reflections upon God; this was
occasioned by their hypocritical enquiries after him. Each shall have
his own. This prophecy is exactly dated, in the seventh year of
the captivity, about two years after Ezekiel began to prophesy. God
would have them to keep account how long their captivity lasted, that
they might see how the years went on towards their deliverance, though
very slowly. Certain of the elders of Israel came to enquire of the
Lord, not statedly (as those
but, as it should seem, occasionally, and upon a particular emergency.
Whether they were of those that were now in captivity, or elders lately
come from Jerusalem upon business to Babylon, is not certain; but, by
what the prophet says to them
(v. 32),
it should seem, their enquiry was whether now that they were captives
in Babylon, at a distance from their own country, where they had not
only no temple, but no synagogue, for the worship of God, it was not
lawful for them, that they might ingratiate themselves with their lords
and masters, to join with them in their worship and do as the
families of these countries do, that serve wood and stone.
This matter was palliated as well as it would bear, like Naaman’s
pleading with Elisha for leave to bow in the house of Rimmon, in
compliment to the king; but we have reason to suspect that their
enquiry drove at this. Note, Those hearts are wretchedly hardened which
ask God leave to go on in sin, and that when they are suffering for it.
They came and sat very demurely and with a show of devotion
before the prophet,
ch. xxxiii. 31.
2. The purport of this message.
(1.) They must be made to know that God is angry with them; he
takes it as an affront that they come to enquire of him when they are
resolved to go on still in their trespasses: As I live, saith the
Lord God, I will not be enquired of by you,
v. 3.
Their shows of devotion shall be neither acceptable to God nor
advantageous to themselves. God will not take notice of their
enquiries, nor give them any satisfactory answers. Note, A hypocritical
attendance on God and his ordinances is so far from being pleasing to
him that it is provoking.
(2.) They must be made to know that God is justly angry with them
(v. 4):
“Wilt thou judge them, son of man, wilt thou judge them? Thou
art a prophet, surely thou wilt not plead for them, as an
intercessor with God; but surely thou wilt pass sentence on them
as a judge for God. See, I have set thee over the nation; wilt
thou not declare to them the judgments of the Lord? Cause them
therefore to know the abominations of their fathers.” So the
orders run now, as before
he must cause them to know their own abominations. Though their
own abominations were sufficient to justify God in the severest of his
proceedings against them, yet it would be of use for them to know the
abominations of their fathers, that they might see what a
righteous thing it was with God now at last to cut them off from being
a people, who from the first were such a provoking people.
| God’s Gracious Dealings with Israel. | B. C. 592. |
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5 And 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;
6 In 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:
7 Then 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.
8 But 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.
9 But 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.
The history of the ingratitude and rebellion of the people of Israel
here begins as early as their beginning; so does the history of man’s
apostasy from his Maker. No sooner have we read the story of our first
parents’ creation than we immediately meet with that of their
rebellion; so we see here it was with Israel, a people designed to
represent the body of mankind both in their dealings with God and in
his with them. Here is,
I. The gracious purposes of God’s law concerning Israel in Egypt, where
they were bond-slaves to Pharaoh. Be it spoken, be it written, to the
immortal honour of free grace, that then and there,
1. He chose Israel to be a peculiar people to himself, though their
condition was bad and their character worse, that he might have the
honour of mending both. He therefore chose them, because they
were the seed of the house of Jacob, the posterity of that
prince with God, that he might keep the oath which he had sworn unto
their fathers,
Deut. vii. 7, 8.
2. He made himself known to them by his name Jehovah (a
new name,
when by reason of their servitude they had almost lost the knowledge of
that name by which he was known to their fathers, God Almighty.
Note, As the foundation of our blessedness is laid in God’s choosing
us, so the first step towards it is God’s making himself known to us.
And whatever distance we are at, whatever distress we are in, he that
made himself known to Israel even in the land of Egypt can find us out,
and follow us with the gracious discoveries and manifestations of his
favour.
3. He made over himself to them as their God in covenant: I lifted
up my hand unto them, saying it, and confirming it with an oath.
“I am the Lord your God, to whom you are to pay your homage, and
from whom and in whom you are to expect your bliss.”
4. He promised to bring them out of Egypt; and made good what he
promised. He lifted up his hand, that is, he swore unto them,
that he would deliver them; and, they being very unworthy, and their
deliverance very unlikely, it was requisite that the promise of it
should be confirmed by an oath. Or, He lifted up his
hand, that is, he put forth his almighty power to do it; he did it
with an outstretched arm,
Ps. cxxxvi. 12.
5. He assured them that he would put them in possession of the land of
Canaan. He therefore brought them out of Egypt, that he might
bring them into a land that he had spied out for them, a
second garden of Eden, which was the glory of all lands. So he
found it, the climate being temperate, the soil fruitful, the situation
pleasant, and every thing agreeable
or, however this might be, so he made it, by setting up his sanctuary
in it.
II. The reasonable commands he gave them, and the easy conditions of
his covenant with them at that time. Having told them what they might
expect from him, he next tells them what was all he expected from them;
it was no more than this
(v. 7):
“Cast you away every man his images that he uses for worship,
that are the adorations, but should be the abominations, of his
eyes. Let him abominate them, and put them out of his sight, and
defile not yourselves with the idols of Egypt.” Of these, it
seems, many of them were fond; the golden calf was one of them. It was
just, and what might reasonably be expected, that, being delivered from
the Egyptian slavery, they should quit the Egyptian idolatry,
especially when God, at bringing them out, executed judgment upon
the gods of Egypt
and thereby showed himself above them. And, whatever other idols they
might have an inclination to, one would think they should have had a
rooted aversion to the gods of Egypt for Egypt’s sake, which had been
to them a house of bondage. Yet, it seems, they needed this caution,
and it is backed with a good reason: I am the Lord your God, who
neither need an assistant nor will admit a rival.
III. Their unreasonable disobedience to these commands, for which God
might justly have cut them off as soon as ever they were formed into a
people
(v. 8):
They rebelled against God, not only refused to comply with his
particular precepts, but shook off their allegiance, and in effect told
him that they should be at liberty to worship what God they pleased.
And even then when God came down to deliver them, and sent Moses for
that purpose, yet they would not forsake the idols of Egypt,
which perhaps made them speak so affectionately of the onions of
Egypt
(Num. xi. 5),
for among other things the Egyptians worshipped an onion. It was
strange that all the plagues of Egypt would not prevail to cure them of
their affection to the idols of Egypt. For this God said he
would pour out his fury upon them, even while they were yet
in the midst of the land of Egypt. Justly might he have said,
“Let them die with the Egyptians.” This magnifies the riches of God’s
goodness, that he was pleased to work so great a salvation for them
even when he saw them ripe for ruin. Well might Moses tell them, It is
not for your righteousness,
Deut. ix. 4, 5.
IV. The wonderful deliverance which God wrought for them,
notwithstanding. Though they forfeited the favour while it was in the
bestowing, and when God would have healed them then their
iniquity was discovered
(Hos. vii. 1),
yet mercy rejoiced against judgment, and God did what he
designed purely for his own name’s sake,
v. 9.
When nothing in us will furnish him with a reason for his favours he
furnishes himself with one. God made himself known to them in
the sight of the heathen when he ordered Moses publicly to say to
Pharaoh, Israel is my son, my first-born, let them go, that
they may serve me. Now, if he had left them to perish for their
wickedness as they deserved, the Egyptians would have reflected upon
him for it, and his name would have been polluted, which ought to be
sanctified and shall be so. Note, The church is secured, even when it
is corrupt, because God will secure his own honour.
| The Privileges and Sins of Israel. | B. C. 592. |
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10 Wherefore I caused them to go forth out of the land of
Egypt, and brought them into the wilderness.
11 And I gave them my statutes, and shewed them my judgments,
which if a man do, he shall even live in them.
12 Moreover 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.
13 But 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.
14 But I wrought for my name’s sake, that it should not be
polluted before the heathen, in whose sight I brought them out.
15 Yet 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;
16 Because they despised my judgments, and walked not in my
statutes, but polluted my sabbaths: for their heart went after
their idols.
17 Nevertheless mine eye spared them from destroying them,
neither did I make an end of them in the wilderness.
18 But 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:
19 I am the LORD your God; walk in my statutes, and keep my
judgments, and do them;
20 And hallow my sabbaths; and they shall be a sign between me
and you, that ye may know that I am the LORD your God.
21 Notwithstanding 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.
22 Nevertheless 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.
23 I lifted up mine hand unto them also in the wilderness, that
I would scatter them among the heathen, and disperse them through
the countries;
24 Because they had not executed my judgments, but had despised
my statutes, and had polluted my sabbaths, and their eyes were
after their fathers’ idols.
25 Wherefore I gave them also statutes that were not good,
and judgments whereby they should not live;
26 And 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.
The history of the struggle between the sins of Israel, by which they
endeavoured to ruin themselves, and the mercies of God, by which he
endeavoured to save them and make them happy, is here continued: and
the instances of that struggle in these verses have reference to what
passed between God and them in the wilderness, in which God honoured
himself and they shamed themselves. The story of Israel in the
wilderness is referred to in the New Testament
as well as often in the Old, for warning to us Christians; and
therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of,
not as grudging them his favours, but to show how ungrateful they had
been. And we say, If you call a man ungrateful, you can call him no
worse. It was a great favour,
1. That God brought them forth out of Egypt
(v. 10),
though, as it follows, he brought them into the wilderness and
not into Canaan immediately. It is better to be at liberty in a
wilderness than bond-slaves in a land of plenty, to enjoy God and
ourselves in solitude than to lose both in a crowd; yet there were many
of them who had such base servile spirits as not to understand this,
but, when they met with the difficulties of a desert, wished themselves
in Egypt again.
2. That he gave them the law upon Mount Sinai
(v. 11),
not only instructed them concerning good and evil, but by his authority
bound them from the evil and to the good. He gave them his
statutes, and a valuable gift it was. Moses commanded them a law
that was the inheritance of the congregation of Israel,
Deut. xxxiii. 4.
God made them to know his judgments, not only enacted laws for
them, but showed them the reasonableness and equity of those laws, with
what judgment they were formed. The laws he gave them they were
encouraged to observe and obey; for, if a man do them, he shall even
live in them; in keeping God’s commandments there is abundance of
comfort and a great reward. Christ says, If thou wilt into enter
life, and enjoy it, keep the commandments. Though those who
are the most strict in their obedience are thus far unprofitable
servants that they do no more than is their duty to do, yet it is thus
richly recompensed: This do, and thou shalt live. The Chaldee
says, He shall live an eternal life in them. St. Paul quotes
this
to show that the law is not of faith, but proposes life upon
condition of perfect obedience, which we are not capable of rendering,
and therefore must have recourse to the grace of the gospel, without
which we are all undone.
3. That he revived the ancient institution of the sabbath day, which
was lost and forgotten while they were bond-slaves in Egypt; for their
task-masters there would by no means allow them to rest one day in
seven. In the wilderness indeed every day was a day of rest; for what
need had those to labour who lived upon manna, and whose raiment waxed
not old? But one day in seven must be a holy rest
(v. 12):
I gave them my sabbaths to be a sign between me and them (the
institution of the sabbath was a sign of God’s good-will to them, and
their observance of it a sign of their regard to him), that they
might know that I am the Lord that sanctify them. By this God made
it to appear that he had distinguished them from the rest of the world,
and designed to model them for a peculiar people to himself; and by
their attendance on God in solemn assemblies on sabbath days they were
made to increase in the knowledge of God, in an experimental knowledge
of the powers and pleasures of his sanctifying grace. Note,
(1.) Sabbaths are privileges, and are so to be accounted; the church
acknowledges as a great favour, in that chapter which is parallel to
this and seems to have a reference to this
(Neh. ix. 14),
Thou madest known unto them thy holy sabbaths.
(2.) Sabbaths are signs; it is a sign that men have a sense of
religion, and that there is some good correspondence between them and
God, when they make conscience of keeping holy and sabbath day.
(3.) Sabbaths, if duly sanctified, are the means of our sanctification;
if we do the duty of the day, we shall find, to our comfort, it is
the Lord that sanctifies us, makes us holy (that is, truly happy)
here, and prepares us to be happy (that is, perfectly holy)
hereafter.
II. Their disobedient undutiful conduct towards God, for which he might
justly have thrown them out of covenant as soon as he had taken them
into covenant
(v. 13):
They rebelled in the wilderness. There where they received so
much mercy from God, and had such a dependence upon him, and were in
their way to Canaan, yet there they broke out in many open rebellions
against the God that led them and fed them. They did not only not
walk in God’s statutes, but they despised his judgments
as not worth observing; instead of sanctifying the sabbaths, they
polluted them, greatly polluted them; one gathered sticks, many went
out to gather manna on this day. Hereupon God was ready sometimes to
cut them off; he said, more than once, that he would consume them in
the wilderness. But Moses interceded, so did God’s own mercy more
powerfully, and most of all a concern for his own glory, that his
name might not be polluted and profaned among the heathen
(v. 14),
that the Egyptians might not say that for mischief he brought them thus
far, or that he was not able to bring them any further, or that he had
no such good land as was talked of to bring them to,
Exod. xxxii. 12; Num. xiv. 13,
&c. Note, God’s strongest reasons for his sparing mercy are those which
are fetched from his own glory.
III. God’s determination to cut off that generation of them in the
wilderness. He who lifted up his hand for them
(v. 6)
now lifted up his hand against them; he who by an oath confirmed
his promise to bring them out of Egypt now by an oath confirmed his
threatenings that he would not bring them into Canaan
(v. 15, 16):
I lifted up my hand unto them, saying, As truly as I live,
these men who have tempted me these ten times shall never see the land
which I swore unto their fathers,
Num. xiv. 22, 23; Ps. xcv. 11.
By their contempt of God’s laws, and particularly of his sabbaths, they
put a bar in their own door; and that which was at the bottom of their
disobedience to God, and their neglect of his institutions, was a
secret affection to the gods of Egypt: Their heart went after their
idols. Note, The bias of the mind towards the world and the flesh,
the money and the belly (those two great objects of spiritual
idolatry), is the root of bitterness from which springs all
disobedience to the divine law. The heart that goes after those idols
despises God’s judgments.
IV. The reservation of a seed that should be admitted upon a new trial,
and the instructions given to that seed,
Though they thus deserved ruin, and were doomed to it, yet my eye
spared them. When he looked upon them he had compassion on them,
and did not make an end of them, but reprieved them till a new
generation was reared. Note, It is owing purely to the mercy of God
that he has not long ago made an end of us. This new generation
is well educated. Moses in Deuteronomy reported and enforce the laws
which had been given to those that came out of Egypt, that their
children might have them as it were sounding in their ears afresh when
they entered Canaan
(v. 18):
“I said unto their children in the wilderness, in the plains of
Moab, Walk in the statutes of your God and walk not in the statutes
of your fathers; do not imitate their superstitious usages nor
retain their foolish wicked customs; away with their vain conversation,
which has nothing else to say for itself but that it was received by
the tradition of your fathers,
1 Pet. i. 18.
Defile not yourselves with their idols, for you see how odious
they rendered themselves to God by them. But keep my judgments
and hallow my sabbaths,”
Note, If parents be careless, and do not give their children good
instructions as they ought, the children ought to make up the want by
studying the word of God so much the more carefully and diligently
themselves when they grow up; and the bad examples of parents must be
made use of by their children for admonition, and not for
imitation.
V. The revolt of the next generation from God, by which they also made
themselves obnoxious to the wrath of God
(v. 21):
The children rebelled against me too. And the same that was said
of the fathers’ rebellion is here said of the children’s, for
they were a seed of evil-doers. Moses told them that he knew their
rebellion and their stiff neck,
Deut. xxxi. 27.
And
You have been rebellious against the Lord from the day that I knew
you. They walked not in my statutes
(v. 21);
nay, they despised my statutes,
v. 24.
Those who disobey God’s statutes despise them, they show that they have
a mean opinion of them and of him whose statutes they are. They
polluted God’s sabbaths, as their fathers. Note, The profanation
of the sabbath day is an inlet to all impiety; those who pollute holy
time will keep nothing pure. It was said of the fathers
(v. 16)
that their heart went after their idols; they worshipped idols
because they had an affection for them. It is said of the children
(v. 24)
that their eyes went after their fathers’ idols; they had grown
atheistical, and had no affection for any gods at all, but they
worshipped their fathers’ idols because they were their fathers’
and they had them before their eyes. They were used to them; and, if
they must have gods, they would have such as they could see, such as
they could manage. And that which aggravated their disobedience to
God’s statutes was that, if they had done them, they might have
lived in them
(v. 21),
might have been a happy thriving people. Note, Those that go contrary
to their duty go contrary to their interest; they will not obey, will
not come to Christ, that they may have life,
And it is therefore just that those who will not live and flourish as
they might in their obedience should die and perish in their
disobedience. Now the great instance of that generation’s rebellion and
inclination to idolatry was the iniquity of Peor, as that of
their fathers was the golden calf. Then the anger of the Lord
was kindled against Israel,
Num. xxv. 3.
Then there was a plague in the congregation of the Lord, which, if it
had not been seasonably stayed by Phinehas’s zeal, had cut them all
off; and yet they owned, in Joshua’s time, We ware not cleansed from
that iniquity unto this day,
Josh. xxii. 17; Ps. cvi. 29.
Then it was that God said he would pour out his fury upon them
(v. 21),
that he lifted up his hand unto them in the wilderness, when
they were a second time just ready to enter Canaan, that he would
scatter them among the heathen. This very thing he said to them by
Moses in his parting song,
Because they provoked him to jealousy with strange gods, he
said, I will hide my face form them; and
he said, I would scatter them into corners, were it not that I
feared the wrath of the enemy, which explains this
(v. 21, 22),
I said I would pour out my fury upon them, but I withdrew
my hand for my name’s sake. Note, When the corruptions of the
visible church are such, and so provoking, that we have reason to fear
its total extirpation, yet then we may be confident of this, to our
comfort, that God will secure his own honour, by making good his
purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not
regard the statutes and judgments by which God prescribed them their
duty, but despised them, and therefore God gave them statutes and
judgments which were not good, and by which they should
not live,
v. 25.
By this we may understand the several ways by which God punished them
while they were in the wilderness–the plague that broke in upon them,
the fiery serpent, and the like–which, in allusion to the law they had
broken, are called judgments, because inflicted by the justice
of God, and statutes, because he gave orders concerning them and
commanded desolations as sometimes he had commanded deliverances, and
appointed Israel’s plagues as he had done the plagues of Egypt. When
God said, I will consume them in a moment
(Num. xvi. 21),
when he said, Take the heads of the people and hang them up
(Num. xxv. 4),
when he threatened them with the curse and obliged them to say
Amen to every curse
then he gave them judgments by which they should not live. More
is implied than is expressed; they are judgments by which they should
die. Those that will not be bound by the precepts of the law shall be
bound by the sentence of it; for one way or other the word of God will
take hold of men,
Spiritual judgments are the most dreadful; and these God punished them
with. The statutes and judgments which the heathen observed in the
worship of their idols were not good, and in practising them they could
not live; and God gave them up to those. He made their sin to be their
punishment, gave them up to a reprobate mind, as he did the
Gentile idolaters
gave them up to their own heart’s lusts
punished them for those superstitious customs which were against the
written law by giving them up to those which were against the very
light and law of nature; he left them to themselves to be guilty of the
most impure idolatries, as in the worship of Baal-peor (he polluted
them, that is, her permitted them to pollute themselves, in
their own gifts,
v. 26),
and of the most barbarous idolatries, as in the worship of Moloch, when
they caused their children, especially their first-born, which
God challenged a particular property in (the first-born of thy sons
shalt thou give unto me), to pass through the fire, to be
sacrificed to their idols; that thus he might make them
desolate, not only that he might justly do it, but that he might do
it by their own hands; for this must needs be a great weakening to
their families and a diminution of the honour and strength of their
country. Note, God sometimes makes sin to be its own punishment, and
yet is not the author of sin; and there needs no more to make men
miserable than to give them up to their own vile appetites and
passions. Let them be put into the hand of their own counsels, and they
will ruin themselves and make themselves desolate. And thus God makes
them know that he is the Lord, and that he is a righteous God, which
they themselves will be compelled to own when they see how much their
wilful transgressions contribute to their own desolations. Note, Those
who will not acknowledge God as the Lord their ruler shall be made to
acknowledge him as the Lord their judge when it is too late.
| The Rebellions of Israel. | B. C. 592. |
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27 Therefore, 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.
28 For 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.
29 Then I said unto them, What is the high place whereunto ye
go? And the name thereof is called Bamah unto this day.
30 Wherefore 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?
31 For 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.
32 And 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.
Here the prophet goes on with the story of their rebellions, for their
further humiliation, and shows,
I. That they had persisted in them after they were settled in the land
of Canaan. Though God had so many times testified his displeasure
against their wicked courses, “yet in this (that is, in the very
same thing) your fathers have blasphemed me, continued to
affront me, that they also have trespassed a trespass against
me,”
Note, It is a great aggravation of sin when men will not take warning
by the mischievous consequences of sin in those that have gone before
them: this is blaspheming God; it is speaking reproachfully of
his judgments, as if they were of no significancy and were not worth
regarding.
1. God had made good his promise: I brought them into the land
that I had sworn to give them. Though their unbelief and disobedience
had made the performance slow, and much retarded it, yet it did not
make the promise of no effect. They were often very near being
cut off in the wilderness, but a step between them and ruin, and yet
they came to Canaan at last. Note, Even God’s Israel get to heaven by
hell-gates; so many are their transgressions, and so strong their
corruptions, that it is a miracle of mercy they are happy at last; as
hypocrites go to hell by heaven-gates. The righteous scarcely are
saved. Per tot discrimina rerum tendimus ad cœlum–Ten thousand
dangers fill the road to haven.
2. They had broken his precept by their abominable idolatries. God had
appointed them to destroy all the monuments of idolatry, that they
might not be tempted to desert his sanctuary; but, instead of defacing
them, they fell in love with them, and when they saw every high
hill whence they had the most delightful prospects, and all the
thick trees where they had the most delightful shades (the
former to show forth their pompous idolatries, the latter to conceal
their shameful ones), there they offered their sacrifices and
made their sweet savour, which should have been presented upon
God’s altar only. There they presented the provocation of their
offering
(v. 28),
that is, their offerings, which, instead of pacifying God, or pleasing
him, were highly provoking-sacrifices which, though costly, yet being
misplaced, were an abomination to the Lord.
3. They obstinately persisted herein notwithstanding all the
admonitions that were given them
(v. 29):
“Then I told them, by my servants the prophets, told them
where the high place was, to which they went; nay, I put them
upon considering it, and asking their own consciences concerning it, by
putting this question to them, Which is the high place whereunto you
go? What do you find there so inviting that you will leave God’s
altars, where he requires your attendance, to frequent such places as
he has forbidden you to worship in? Do you not know that those high
places are of a heathenish extraction, and that the things which the
Gentiles sacrificed they sacrificed to devils and not to God? Did not
Moses tell you so?
And will you have fellowship with devils? What is that high place to
which you go when you turn your back on God’s altars? O
foolish Israelites, who or what has bewitched you,
that you will forsake the fountain of life for broken cisterns, that
worship which God appoints, and will accept, for that which he forbids,
which he abhors, and which he will punish?” And yet the name is
called Bamah unto this day; they will have their way, let God and
his prophets say what they please to the contrary. They are wedded to
their high places; even in the best reigns those were not taken
away; you could not prevail to take away the name of Bamah–the high
place, out of their mouths, but still they would have that in the
place of their worship. The sin and the sinner are with difficulty
parted.
II. That this generation, after they were unsettled, continued under
the dominion of the same corrupt inclinations to idolatry,
He must say to the present house of Israel, some of whose
elders were now sitting before him, “Are you polluted after the
manner of your fathers? After all that God has said against you by
a succession of prophets, and done against you by a series of
judgments, yet will you take no warning? Will you still be as bad as
your fathers were, and commit the same abominations that they
committed? I see you will; you are bent upon returning to the old
abominations; you offer your gifts in the high places, and you
make your sons to pass through the fire; either you actually do
it or you do it in purpose and imagination, and so you continue
idolaters to this day.” These elders seem now to have been
projecting a coalition with the heathen; their hearts they will reserve
for the God of Israel, but their knees they will be at liberty to bow
to the gods of the nations among whom they live, that they may have the
more respect and the fairer quarter among them. Now the prophet is here
ordered to tell those who were forming this scheme, and were for
compounding the matter between God and Baal, that they should have no
comfort or benefit from either.
1. They should have no benefit by their consulting in private with the
prophets of the Lord; for, because they were hearkening after idols,
God would have nothing to do with them
(v. 31):
As I live, saith the Lord God, I will not be enquired of by you.
What he had said before
(v. 3),
having largely shown how just it was, he here repeats, as that which he
would abide by. Let them not think that they honoured him by their
enquiries, nor expect an answer of peace from him, as long as they
continued in love and league with their idols. Note, Those reap no
benefit by their religion that are not entire and sincere in it; nor
can we have any comfortable communion with God in ordinances of worship
unless we be inward and upright with him therein. We make nothing of
our profession if it be but a profession. Nay,
2. They should have no benefit from their conforming in public to the
practice of their neighbours
(v. 32):
“That which comes into your mind as a piece of refined politics
in the present difficult juncture, and which you would be advised to
for your own preservation, and that you may not by being singular
expose yourselves to abuses, it shall not be at all, it shall
turn to no account to you. You say, ‘We will be as the heathen,
we will join with them in worshipping their gods, though at the same
time we do not believe them to be gods, but wood and stone, and
then we should be taken as the families of the countries; they
will not know, or in a little while will have forgotten, that we are
Jews, and will allow us the same privileges with their own countrymen.’
Tell them,” says God, “that this project shall never prosper.
Either their neighbours will not admit them to join with them in their
worship, or, if they do, will think never the better, but the worse, of
them for it, and will look upon them as dissemblers, and not fit to be
trusted, who are thus false to their God, and put a cheat upon their
neighbours.” Note, There is nothing got by sinful compliances; and the
carnal projects of hypocrites will stand them in no stead. It is only
integrity and uprightness that will preserve men, and recommend them to
God and man.
| The Sins of Israel. | B. C. 592. |
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33 As 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:
34 And 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.
35 And I will bring you into the wilderness of the people, and
there will I plead with you face to face.
36 Like as I pleaded with your fathers in the wilderness of the
land of Egypt, so will I plead with you, saith the Lord GOD.
37 And I will cause you to pass under the rod, and I will bring
you into the bond of the covenant:
38 And 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.
39 As 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.
40 For 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 first-fruits of your
oblations, with all your holy things.
41 I 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.
42 And 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.
43 And there shall ye remember your ways, and all your doings,
wherein ye have been defiled; and ye shall loathe yourselves in
your own sight for all your evils that ye have committed.
44 And 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.
The design which was now on foot among the elders of Israel was that
the people of Israel, being scattered among the nations, should lay
aside all their peculiarities and conform to those among whom they
lived; but God had told them that the design should not take effect,
Now, in these verses, he shows particularly how it should be
frustrated. They aimed at the mingling of the families of
Israel with the families of the countries; but it will prove in
the issue that the wicked Israelites, notwithstanding their
compliances, shall not mingle with them in their prosperity, but shall
be distinguished from them for destruction; for idolatrous Israelites,
that are apostates from God, shall be sooner and more sorely punished
than idolatrous Babylonians that never knew the way of righteousness.
Read and tremble at the doom here passed upon them; it is backed with
an oath not to be reversed: As I live, saith the Lord God, thus
and thus will I deal with you. They think to make both Jerusalem and
Babylon their friends by halting between two; but God threatens that
neither of them shall serve for a rest or refuge for them.
I. Babylon shall not protect them, nor any of the countries of the
heathen; for God will cast them out of his protection and then what
prince, what people, what place, can serve to be a sanctuary to them?
God was Israel’s King of old, and had they continued his loyal subjects
he would have ruled over them with care and tenderness for their
good, but now with a stretched-out arm, and with fury poured out,
will I rule over them,
v. 33.
That power which should have been exerted fore their protection shall
be exerted for their destruction. Note, There is no shaking off God’s
dominion; rule he will, either with the golden sceptre or with the iron
rod; and those that will not yield to the power of his grace shall be
made to sink under the power of his wrath. Now when God is angry with
them, though they may think that they shall be lost in the crowd of the
heathen among whom they are scattered, they will be disappointed; for
(v. 34)
I will gather you out of the countries wherein you are
scattered, as, when the rebels are dispersed in battle, those that
have escaped the sword of war are pursued and brought together out of
all the places whither they were scattered, to be punished by the sword
of justice. They shall be brought into the wilderness of the
people
(v. 35),
either into Babylon, which is called a wilderness
(ch. xix. 13),
and the desert of the sea
(Isa. xxi. 1),
or into some place which, though full of people, shall be to them as
the wilderness was to Israel after they came out of Egypt, a place
where God will plead with them face to face, as he pleaded
with their fathers in the wilderness of Egypt
(v. 36),–
where their carcases shall fall and where he will swear concerning them
that they shall never return to Canaan, as he did swear concerning
their fathers that they should never come into Canaan,–where he will
avenge the breach of his law with as much terror as that with which he
gave it in the wilderness of Sinai. Note, God has a good action against
apostates, and will find not only time, but a proper place, to plead
with them in upon that action, a wilderness even in the midst of the
people for that purpose.
II. Israel shall be no more able to protect them than Babylon could;
nor shall their relation to God’s people stand them in any more stead
for the other world than their compliance with idolaters shall for this
world; nor shall they stand in the congregation of the righteous
any more than in the congregation of evil-doers; for there will come a
distinguishing day, when God will separate between the precious and the
vile; he will cause them, as the shepherd causes his sheep, to
pass under the rod, when he tithes them
that he may mark which is for God. God will take particular notice of
each of them, one by one, as sheep are counted, and he will bring
them into the bond of the covenant
(v. 37);
he will try them and judge of them according to the tenour of the
covenant, and the difference made between some and others by the
blessings and curses of the covenant. Or it may refer to those among
them that repented and reformed; he will cause them to pass under the
rod of affliction, and, having done them good by it, he will bring them
again into the bond of the covenant, will be to them a God in
covenant, and use them again as heirs of promise.
1. He will separate the wicked from among them
(v. 38):
“I will purge out from among you the rebels, who have been a
grief and scandal to you, and who have by their rebellions brought all
these calamities upon you.” The judgments of God shall find them out,
and their naming the name of Israel shall be no shelter to them. They
shall be brought out of the countries where they sojourn, and
shall not have that rest in them which they promised themselves. But
they shall not enter into the land of Israel, nor enjoy the
benefit of that rest which God has promised to his people. Note, Though
godly people may share with the wicked in the calamities of the world,
yet wicked people shall have no share with the godly in the heavenly
Canaan; but it shall be part of the blessedness of that world that they
shall be purged out from among them, the tares from the wheat,
the chaff from the corn,
But wherever these idolaters of the house of Israel were
contriving to worship both God and their idols, thinking to please
both, God here protests against it
(v. 39),
as Elijah had done in his name: “If the Lord be God, then follow
him, but, if Baal, then follow him; if you will serve your idols,
do, and take what comes of it; but then do not pretend relation to God
and a religious regard to him, nor pollute his holy name with your
gifts at his altar.” Spiritual judgments are the sorest judgments.
Two of that kind of judgments are threatened in
against those that were for dividing between the God of Israel and the
gods of the nations:–
(1.) That they should be given up to the service of their idols. To
them he said ironically, “Since you will not hearken unto me, go
you, serve every one his idols, now that you think it will be for
your interest, and hereafter also. You shall go on in it.
Ephraim is joined to idols, let him alone; let him take his
course, and see what he will get by it at last.” Note, Those who think
to serve themselves by sin will find in the end that they have but
enslaved themselves to sin.
(2.) That they should be cut off from the service of God and communion
with God: “You shall not pollute my holy name with your vain
oblations,
Isa. i. 11.
You bring your gifts in your hands, wherewith you pretend to honour me,
but at the same time you bring your idols in your hearts, and therefore
you do but pollute me, which I will not suffer any more,”
Note, Those are justly forbidden God’s house that profane his
house.
2. He will separate them to himself again.
(1.) He will gather them in mercy out of the countries
whither they were scattered, to be monuments of mercy, as the
incorrigible were gathered to be vessels of wrath,
Not one of God’s jewels shall be lost in the lumber of this world.
(2.) He will bring them to the land of Israel, which he had
promised to give to their fathers; and the discontinuance of
their possession shall be no defeasance of their right; it is the
land of Israel still, and thither God will bring them safely
again,
(3.) He will re-establish his ordinances among them, will set up his
sanctuary in his holy mountain, which is here called the mountain of
the height of Israel; for, though the Mount Zion was none of the
highest mountains, yet the temple there was one of the highest honours
of Israel. It is promised that those who preserved their integrity, and
would not serve idols, in other lands, shall return to their prosperity
and shall serve the true God in their own land: All of them in the
land shall serve me. Note, It is the true happiness of a people,
and a sure token for good to them, when there is a prevailing
disposition in them to serve God. Whereas God had forbidden the
idolaters to bring their gifts to his altar, of these he will
require offerings and first-fruits, and will accept them,
What he does not require he will not accept, but what is done with a
regard to his precepts he will be well pleased with. He will accept
them with their sweet savour, or savour of rest
(v. 41),
as being very grateful to him and what he takes a complacency in;
whereas, to hypocritical worshippers, he says, I will not smell in
your solemn assemblies.
(4.) He will give them true repentance for their sins,
When they find how gracious God is to them they will be overcome with
his kindness, and blush to think of their bad behaviour towards so
good a God: “There, in my holy mountain, when you come to
enjoy the privileges of that again, there shall you remember
your doings, wherein you have been defiled.” Note, The more
conversant we are with God’s holiness the more we shall see of the
odious nature of sin. There you shall loathe yourselves in your own
sight. Note, Ingenuous evangelical repentance makes people loathe
themselves for their sins, as
(5.) He will give them the knowledge of himself: They shall know
by experience that he is the Lord, that he is a God of almighty
power and inexhaustible goodness, kind to his people and faithful to
his covenant with them. Note, All the favours we receive from God
should lead us into a more intimate acquaintance with him.
(6.) He will do all this for his own name’s sake, notwithstanding their
undeservings and ill-deservings
(v. 44);
he has wrought with them, that is, wrought for them, wrought in
favour of them, wrought in concurrence with them, they doing their
endeavour; he has wrought with them purely for his name’s sake.
His reasons were all fetched from himself. Had he dealt with them
according to their wicked ways and their corrupt doings, though
they were the better and sounder part of the house of Israel, he would
have left them to be scattered and lost with the rest; but he recovered
and restored them for the sake of his own name, not only that it might
not be polluted
(v. 14),
but that he might be sanctified in them before the heathen
(v. 41),
that he might sanctify himself (so the word is); for it is God’s
work to glorify his own name. He will do well for his people that he
may have the glory of it, that he may manifest himself to be a God
pardoning sin and so keeping promise, that his people may praise him,
and that their neighbours may likewise take notice of him, as they did
when God burned again their captivity,
Ps. cxxvi. 3.
Then said they among the heathen, The Lord has done great things for
them.
| Judgment and Mercy. | B. C. 592. |
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45 Moreover the word of the LORD came unto me, saying,
46 Son of man, set thy face toward the south, and drop thy
word toward the south, and prophesy against the forest of the
south field;
47 And 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.
48 And all flesh shall see that I the LORD have kindled it: it
shall not be quenched.
49 Then said I, Ah Lord GOD! they say of me, Doth he not speak
parables?
We have here a prophecy of wrath against Judah and Jerusalem, which
would more fitly have begun the next chapter than conclude this; for it
has no dependence on what goes before, but that which follows in the
beginning of the next chapter is the explication of it, when the people
complained that this was a parable which they understood not. In this
parable,
1. It is a forest that is prophesied against, the forest of the
south field, Judah and Jerusalem. These lay south from Babylon,
where Ezekiel now was, and therefore he is directed to set his face
towards the south
(v. 46),
to intimate to them that God had set his face against them, was
displeased with them, and determined to destroy them. But, though it be
a message of wrath which he has to deliver, he must deliver it with
mildness and tenderness; he must drop his word towards the
south; his doctrine must distil as the rain
that people’s hearts might be softened by it, as the earth by the
river of God, which drops upon the pastures of the
wilderness
and which a south land more especially calls for,
Judah and Jerusalem are called forests, not only because they
had been full of people, as a wood of trees, but because they had been
empty of fruit, for fruit-trees grow not in a forest; and a forest is
put in opposition to a fruitful field,
Those that should have been as the garden of the Lord, and his
vineyard, had become like a forest, all overgrown with briers and
thorns; and those that are so, that bring not forth the fruits of
righteousness, God’s word prophesies against.
2. It is a fire kindled in his forest that is prophesied of,
All those judgments which wasted and consumed both the city and the
country-sword, famine, pestilence, and captivity, are signified by this
fire.
(1.) It is a fire of God’s own kindling: I will kindle a fire in
thee; the breath of the Lord is not as a drop, but as a
stream, of brimstone to set it on fire,
He that had been himself a protecting fire about Jerusalem is now a
consuming fire in it. All flesh shall see by the fury of this
fire, and the desolations it shall make, especially when they compare
it with the sins which had made them fuel for this fire, that it is
the Lord that has kindled it
(v. 48),
as a just avenger of his own injured honour.
(2.) This conflagration shall be general: all orders and degrees of men
shall be devoured by it–young and old, rich and poor, high and low.
Even green trees, which the fire does not easily fasten upon,
shall be devoured by this fire; even good people shall some of them be
involved in these calamities; and if this be done in the green
trees, what shall be done in the dry? The dry trees shall be as
tinder and touch-wood to this fire. All faces (that is, all that
covers the face of the earth) from the south of Canaan to the
north, from Beer-sheba to Dan, shall be burnt therein.
(3.) The fire shall not be quenched; no attempts to give check
to the dissolution shall prevail. When God will ruin a nation, who or
what can save it?
Now observe,
1. The people’s reflection upon the prophet on occasion of this
discourse. They said, Does he not speak parables? This was the
language either of their ignorance or infidelity (the plainest truths
were as parables to them), or of their malice and ill-will to the
prophet. Note. It is common for those who will not be wrought upon by
the word to pick quarrels with it; it is either too plain or too
obscure, too fine or too homely, too common or too singular; something
or other is amiss in it.
2. The prophet’s complaint to God: Ah, Lord God! they say so and
so of me. Note, It is a comfort to us, when people speak ill of us
unjustly, that we have a God to complain to.
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