Ezekiel 20:39 Komentář

In this chapter, I. The prophet is consulted by some of the elders of Israel (Eze 20:1). II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them (Eze 20:2, Eze 20:3). 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 (Eze 20:5-9). (2.) In the wilderness (v. 10-26). (3.) In Canaan (Eze 20:27-32). 3. He must denounce the judgments of God against them (Eze 20:33-36). 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 (Eze 20:37-44). 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter (Eze 20:45-49).

INTRODUCTION TO EZEKIEL 20 The prophecy in this chapter is occasioned by some of the elders of Israel coming to inquire of the Lord; when the prophet is bid to tell them that he would not be inquired of by them. The reason of which were their abominations he is ordered to make known unto them, Eze 20:1; and then proceeds the narration of them; first of what their fathers committed in Egypt; of God's goodness to them, and their ingratitude; how that though he promised and swore that he would bring them from thence, when he charged them to abstain from the idolatry of that people where they were, nevertheless they did not, for which he threatened them with his wrath to consume them; yet such was his goodness as to spare them, and bring them out of that land, Eze 20:5; being brought out of Egypt into the wilderness, the Lord gave them statutes and ordinances to observe, particularly sabbaths, as a sign between him and them, but these they despised and broke; wherefore the Lord threatened to consume them in the wilderness, and not bring them into the land of Canaan; yet such was his kindness and mercy to them, that he did not make an utter end of them in the wilderness, Eze 20:10; and whereas he exhorted their posterity not to imitate their parents, but to walk in his statutes and judgments, and observe his sabbaths, yet they would not; which drew out his resentment against them, and he threatened to scatter them among the Heathens; but, for his name's sake, that that might not be polluted among the heathen, he spared them, and did not cut them off, only gave them up to do things very pernicious to them, Eze 20:18; and even when they were brought into the land of Canaan, they were guilty of blasphemy against God, and of idolatry on every high hill they saw, Eze 20:27; but whereas it might be objected, what is all this to the present generation? it is observed, that they imitated their fathers, and were guilty of the same idolatries, and therefore the Lord would not be inquired of by them, Eze 20:30; and threatens to rule them with fury, and plead with them, as he had pleaded with their fathers in the wilderness, Eze 20:32; nevertheless he suggests that there would be a remnant among them, when he should have purged the rebels and transgressors from them, that he would deal graciously with in a covenant way; who should serve him in his holy mountain, where he would require and accept their sacrifices, in whom he would be sanctified; and who should know him, and loathe themselves, when made sensible of the distinguishing favours bestowed upon them, Eze 20:37; and the chapter is closed with a prophecy dropped against Jerusalem, denouncing utter destruction on it, Eze 20:45.

For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God,.... Alluding to Mount Zion, or Moriah, on which the temple was built, on the highest part of the land of Israel, as Kimchi and Ben Melech observe; here the Gospel church is meant, comparable to a "mountain" for its firmness and durableness; said to be a "holy" one, because consisting of holy persons, performing holy worship to a holy God; and represented as "high", being established, as it will be in the latter day, upon the top of the mountains, and be very visible and glorious: there shall all the house of Israel, all of them in the land, serve me: when all Israel shall be saved, or converted; and, the rebels and transgressors being purged away from them, they shall join themselves to the Gospel church, and in it serve the Lord, according to the rules of the Gospel, and the ordinances of it; even all of them that shall enter into their own land and dwell in it; the rest being not admitted to it: there will I accept them; their persons, and their sacrifices of prayer and praise, being offered up, in the name and faith of Christ, that altar which sanctities every gift; see Isa 56:7, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things; meaning the offering up of their persons: bodies, and souls, as a living, holy, and acceptable sacrifice, which he would require of them as their reasonable service; together with all holy duties of prayer, praise, and beneficence; sacrifices with which God is well pleased through Christ and his sacrifice; and which are the only sacrifices he now requires under the Gospel dispensation; for ceremonial ones he does not require, seek after, enjoin, or accept; these are done away and made void by the sacrifice of his son; only it may be observed, as in other places and prophecies of Gospel times, that New Testament worship is expressed by the phrases, forms, and usages suited to the Old Testament; see Psa 40:6.

(Verse 39.) And you, house of Israel, thus says the Lord God: each one of you after your idols walk, and serve them. But if you will not listen to me even in this, and you will further defile my holy name in your gifts and in your idols. LXX: And you, house of Israel, thus says the Lord God: Each one of you take away your inventions, and after this, if you will listen to me, and you will no longer defile my holy name in your gifts and in your pursuits. Symmachus has interpreted this passage more clearly: Each of you, going after your own idols, serve them, because you do not want to listen to me. But do not further pollute my holy name with your offerings and statues. On my holy mountain, on the high mountain of Israel, says the Lord God, there the whole house of Israel will serve me. The translation by Symmachus has this meaning: Because you do not want to serve me, go and serve the idols, and trample the footsteps of your own statues. For you do not want to hear me, so that you do not sacrifice offerings to me, nor burn incense, nor call yourselves my people. For my worshippers do not serve me in the places of light, temples, and idols, like you do, but on my holy mountain, on the high mountain of Israel. Moreover, the Septuagint explains the true meaning. Abandon your former thoughts and remove the sins of evil inventions; and if after this you listen to me and do not defile my name in your gifts and idols, then you shall offer sacrifices to me on my holy mountain and all the house of Israel shall serve me. But Aquila, on Symmachus' side, agrees in part and disagrees in part: 'Go,' he says, 'after your idols, and serve them, because you are unworthy of my reign, and your worship does not please me. But if you do not even hear me on this matter, but defile my holy name, pretending to offer to me what you offer to idols, and you blaspheme my name alone, so that, as worshipers of idols, you call yourselves my own; know this, that on my holy mountain, on the high mountain of Israel, there all the house of Israel will serve me, not you who serve idols, but all the house of Israel that will believe later.'

A deputation of the elders of Israel, as usual, in their distress, came to request Ezekiel to ask counsel of God, Eze 20:1. In reply to this, God commands the prophet to put them in mind of their rebellion and idolatry: In Egypt, Eze 20:2-9, in the wilderness, vv. 10-27, and in Canaan, Eze 20:28-32. Notwithstanding which the Lord most graciously promises to restore them to their own land, after they should be purged from their dross, Eze 20:33-44. The five last verses of this chapter ought to begin the next, as they are connected with the subject of that chapter, being a prophecy against Jerusalem, which lay to the south of Chaldea, where the prophet then was, and which here and elsewhere is represented under the emblem of a forest doomed to be destroyed by fire, Eze 20:45-49.

Go ye, serve ye every one his idols - Thus, God gave them statutes that were not good, and judgments whereby they could not live, by thus permitting them to take their own way, serve their gods, and follow the maxims and rites of that abominable worship.

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. (Eze. 20:1-49) seventh year, &c.--namely, from the carrying away of Jeconiah (Eze 1:2; Eze 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.

Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Amo 5:21-22, Amo 5:25-26; compare Kg1 18:21; Kg2 17:41; Mat 6:24; Rev 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; Rev 22:11). hereafter also--God anticipates the same apostasy afterwards, as now.

The Ultimate Gathering of Israel, and Its Conversion to the Lord Eze 20:39. Ye then, O house of Israel, thus saith the Lord Jehovah, Go ye, serve every one his idols! but afterwards - truly ye will hearken to me, and no longer desecrate my holy name with your sacrificial gifts and your idols, Eze 20:40. But upon my holy mountain, upon the high mountain of Israel, is the saying of the Lord Jehovah, there will all the house of Israel serve me, the whole of it in the land; there will I accept them gladly; there will I ask for your heave-offerings and the first-fruits of your gifts in all that ye make holy. Eze 20:41. As a pleasant odour will I accept you gladly, when I bring you out from the nations, and gather you out of the lands, in which you have been scattered, and sanctify myself in you before the eyes of the heathen nations. Eze 20:42. And ye shall know that I am Jehovah, when I bring you into the land of Israel, into the land which I lifted up my hand to give to your fathers; Eze 20:43. And there ye will think of your ways and your deeds, with which ye have defiled yourselves, and will loathe yourselves (lit., experience loathing before yourselves) on account of all your evil deeds. which ye have performed; Eze 20:44. And ye will know that I am Jehovah, when I deal with you for my name's sake, not according to your evil ways and according to your corrupt deeds, O house of Israel, is the saying of Jehovah. - After the Lord has declared to the people that He will prevent its being absorbed into the heathen world, and will exterminate the ungodly by severe judgments, the address passes on, with the direction henceforth to serve idols only, to a prediction of the eventual conversion, and the restoration to Canaan of the purified nation. The direction, "Go ye, serve every one his idols," contains, after what precedes it, a powerful appeal to repent. God thereby gives up the impenitent to do whatever they will, having first of all told them that not one of them will come into the land of Canaan. Their opposition will not frustrate His plan of salvation. The words which follow from ואחר onwards have been interpreted in different ways. It is opposed to the usage of the language to connect ואחר with עבדוּ, serve ye hereafter also (De Wette, etc.), for ו has not the force of the Latin et = etiam, and still less does it signify "afterwards just as before." Nor is it allowable to connect ואחר closely with what follows, in the sense of "and hereafter also, if ye will hearken to me, profane ye my name no more" (Rosenmller, Maurer). For if תּחלּלוּ were used as an imperative, either it would have to stand at the beginning of the sentence, or it would be preceded by אל instead of לא. Moreover, the antithesis between not being willing to hear and not profaning the name of God, is imported arbitrarily into the text. The name of the Lord is profaned not only by sacrifices offered in external form to Jehovah and in the heart to idols, but also by disobedience to the word and commandments of God. It is much better to take ואחר by itself, and to render the following particle, אם, as the ordinary sign of an oath: "but afterwards (i.e., in the future)...verily, ye will hearken to me;" that is to say, ye will have been converted from your idolatry through the severe judgments that have fallen upon you. The ground for this thought is introduced in Eze 20:40 by a reference to the fact that all Israel will then serve the Lord upon His holy mountain. כּי is not "used emphatically before a direct address" (Hitzig), but has a causal signification. For 'הר מרום ישׂ, see the comm. on Eze 17:23. In the expression "all Israel," which is rendered more emphatic by the addition of כּלּה, there is an allusion to the eventual termination of the severance of the people of God (compare Eze 37:22). Then will the Lord accept with delight both them and their sacrificial gifts. תּרוּמות, heave-offerings (see the comm. on Exo 25:2 and Lev 2:9), used here in the broader sense of all the sacrificial gifts, along with which the gifts of first-fruits are specially named. משׂאות, as applied to holy offerings in the sense of ἀναθήματα, belongs to the later usage of the language. בּכל־קדשׁיכם, consisting of all your consecrated gifts. קדשׁים, as in Lev 22:15. This promise includes implicite the bringing back of Israel from its banishment. This is expressly mentioned in Eze 20:41; but even there it is only introduced as self-evident in the subordinate clause, whereas the cheerful acceptance of Israel on the part of God constitutes the leading thought. בּריח ניחח, as an odour of delight (ב, the so-called Beth essentiae), will God accept His people. ריח ניחח, odour of satisfaction, is the technical expression for the cheerful (well-pleased) acceptance of the sacrifice, or rather of the feelings of the worshipper presenting the sacrifice, which ascend to God in the sacrificial odour (see the comm. on Gen 8:21). The thought therefore is the following: When God shall eventually gather His people out of their dispersion, He will accept them as a sacrifice well-pleasing to Him, and direct all His good pleasure towards them. ונקדּשׁתּי בכם does not mean, I shall be sanctified through you, and is not to be explained in the same sense as Lev 22:32 (Rosenmller), for ב is not equivalent to בּתוך; but it signifies "I will sanctify myself on you," as in Num 20:13; Lev 10:3, and other passages, where נקדּשׁ is construed with ב pers. (cf. Eze 28:25; Eze 36:23; Eze 38:16; Eze 39:27), in the sense of proving oneself holy, mostly by judgment, but here through having made Israel into a holy nation by the refining judgment, and one to which He can therefore grant the promised inheritance. - Eze 20:42. Then will Israel also recognise its God in His grace, and be ashamed of its former sins. For Eze 20:43, compare Eze 6:9 and Eze 16:61. - With regard to the fulfilment, as Kliefoth has correctly observed, "in the prediction contained in Eze 20:32-38, the whole of the searching judgments, by which God would lead Israel to conversion, are summed up in one, which includes not only the Babylonian captivity, the nearest and the first, but the still more remote judgment, namely, the present dispersion; for it is only in the present dispersion of Israel that God has really taken it into the wilderness of the nations, just as it was only in the rejection of Christ that its rebellious attitude was fully manifested. And as the prophecy of the state of punishment combines in this way both the nearer and more remote; so are both the nearer and more distant combined in what Eze 20:40 to 44 affirm with regard to the ultimate fate of Israel." The gathering of Israel from among the heathen will be fulfilled in its conversion to Christ, and hitherto it has only taken place in very small beginnings. The principal fulfilment is still to come, when Israel, as a nation, shall be converted to Christ. With regard to the bringing back of the people into "the land of Israel," see the comm. on Ezekiel 37, where this promise is more fully expanded.