Ezekiel 20:41 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.

And ye shall know that I am the Lord,.... The one only Jehovah, that keeps covenant; performs promises; is faithful to his word; is kind, gracious, and merciful, as well as mighty and powerful; and all this they shall experimentally know, and publicly own and acknowledge: when I shall bring you into the land of Israel; which will be the Lord's doing; his hand and his power will be signally seen in it; this is one of the places in prophecy, which clearly asserts that the Jews, when converted, shall be brought into their own land again: into the country for the which I lifted up mine hand, to give it to your fathers; that is, which he swore he would give unto them.

Consider yourselves as having been transferred from prison to what we may call a place of safety. Darkness is there, but you are light; chains are there, but you are free before God. It breathes forth a foul smell, but you are an odor of sweetness.

(Verse 40, 41.) But on my holy mountain, on the high mountain of Israel, says the Lord God, there all the house of Israel shall serve me; all I say in the land in which they will please me, and there I will seek your firstfruits and the beginning of your tithes, in all your sanctifications, I will accept you with a sweet odor, when I bring you out from the peoples, and gather you from the lands where you were scattered; and I will sanctify myself in you in the eyes of the nations, and you shall know that I am the Lord. Concerning this mountain, on which the whole house of Israel is to serve God, Isaiah and Micah sang with equal voice: In the last days the mountain of the house of the Lord will be made manifest on the top of the mountains, and it will be exalted above the hills, and all nations will flow to it, and many people will go and say: Come, let us go up to the mountain of the Lord, and to the house ((or mountain)) of the God of Jacob, and he will teach us his ways, and we will walk in his paths. For out of Zion the law will go forth, and the word of the Lord from Jerusalem (Is. 2 ff.; Mic. 4:1-2). And again Isaiah says: 'Ascend to a high mountain, you who announce Zion. Lift up your voice with strength, you who bring good news to Jerusalem.' (Isaiah 40:9). By the mountain Zion, or the Church, we understand the watchtower, which is elevated and established on the heights of holy teachings. Or we understand the Lord Himself, the Savior, in whom the first fruits, tithes, and all offerings turn into a pleasing aroma. So that all the nations seeing that the people of the Lord have been saved may glorify God and recognize those who have been saved, that He is the Lord.

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.

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.

with--that is, in respect to your sweet savor (literally, "savor of rest," see on Eze 16:19). Or, I will accept you (your worship) "as a sweet savor" [MAURER], (Eph 5:2; Phi 4:18). God first accepts the person in Messiah, then the offering (Eze 20:40; Gen 4:4). bring . . . out from . . . people, &c.--the same words as in Eze 20:34; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense. sanctified in you before . . . heathen-- (Jer 33:9). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (Isa 66:18; Zac 14:16-19).