And you shall know that I am the Lord, when I deal with you for my name’s sake, not according to your evil ways, nor according to your corrupt deeds, O house of Israel, declares the Lord God.  Ezekiel 20:44 

Ezekiel 20:1–23:49  – Ezekiel: Renewing God’s Glory
Fourth Sunday of Eastertide – April 21, 2024 (am)    

Today we finish the twenty-chapter sub-section of this prophecy that promised judgment on Jerusalem (cc.4-23). The city is besieged in next week’s passage, c.24, and the outcome is left hanging until c.33. In between those two (cc.25-32) is a collection of prophesies against the nations surrounding Israel, largely for their arrogant attitudes and/or actions against [her] (Duguid 323). From there (cc.34-48), Ezekiel turns his attention toward the solid promise of a renewed and permanent relationship of life with God. With false hopes shattered, Ezekiel’s [prophesies] point to the true source and proper shape of [the renewed life] (Reimer), life in right relationship with the God Whose glory has been renewed in the eyes of the nations through the transforming work He brings about in the lives of His people who receive His new covenant promise of a new heart (36:25-28).

But first we want to finish Ezekiel’s extended and vivid depiction of Israel’s guilt before God and His coming judgment on Jerusalem. I believe there will be some relevant and faithful takeaways for us today from this passage. We’ll gather it under three headings.

Israel’s Sin and the Lord’s Response 20:1-21:32

70620:1 In the seventh year, in the fifth month, on the tenth day of the month, now just four years before the siege of Jerusalem, five years before the fall, [a little less than a year] after the temple vision of cc.8-11 (Block 1997 618), certain of the elders of Israel came to inquire of the Lord, and sat before me (cf. 14:1). 2 And the word of the Lord came to me: 3 “Son of man, speak to the elders of Israel, and say to them, Thus says the Lord God, Is it to inquire of me that you come? As I live, declares the Lord God, I will not be inquired of by you. Why? [T]he abominations of their fathers (4) that have continued on right into the present (20:31). Then he builds a case. 6 On that day I swore to them that I would bring them out of the land of Egypt into a land that I had searched out for them, a land flowing with milk and honey, the most glorious of all lands. 7 And I said to them, “Cast away the detestable things your eyes feast on, every one of you, and do not defile yourselves with the idols of Egypt; I am the Lord your God.” 8 But they rebelled against me and were not willing to listen to me. None of them cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt. …

So, what did God do? 8 … Then I said I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt. 9 But, He said, beginning a statement that will become a refrain here in c.20, I acted for the sake of my name, that it should not be profaned in the sight of the nations (cf. 20:14, 22) among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt. 10 So I led them out of the land of Egypt, I delivered them anyway, even though they didn’t cast away the detestable things their eyes feasted on, nor … forsake their idols (8), and [I] brought them into the wilderness.

But the same thing happened there—13 … the house of Israel rebelled against me in the wilderness. They did not walk in my statutes but rejected my rules, by which, if a person does them, he shall live; and my Sabbaths they greatly profaned. Then I said I would pour out my wrath upon them in the wilderness, to make a full end of them. 14 But, I acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. 15 Moreover, I swore to them in the wilderness that I would not bring them into the land that I had given… 16 because they rejected my rules and did not walk in my statutes, and profaned my Sabbaths; for their heart went after their idols. 17 Nevertheless, my eye spared them, I delivered them again, and I did not destroy them or make a full end of them in the wilderness.

But it just continued on. 18 … I said to their children in the wilderness, “Do not walk in the statutes of your fathers, nor keep their rules, nor defile yourselves with their idols. 19 I am the Lord your God; walk in my statutes, and be careful to obey my rules, 20 and keep my Sabbaths holy that they may be a sign between me and you, that you may know that I am the Lord your God.” 21 But the children rebelled against me…; again they profaned my Sabbaths, that one day in seven observance [that] cut across the nature-based calendars of the pagans, which revolved solely around phases of the moon and agricultural seasons, that observance [which] was a sign of [Israel’s] liberation from bondage [and] of their distinctiveness from other nations, following God’s own example in creation (Gen.2:1-4) (Duguid 261). We’ll get back to this. Then I said I would pour out my wrath upon them and spend my anger against them in the wilderness. 22 But I withheld my hand and acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. 23 More-over, I swore to them in the wilderness that I would scatter them among the nations and disperse them through the countries, 24 because they had not obeyed my rules, but had rejected my statutes and profaned my Sabbaths, and their eyes were set on their fathers’ idols.

Yet, their evil still persisted. So, God turned their idolatry back upon them (cf. 22:31), 26 … that I might devastate them, He said. I did it that they might know that I am the Lord. To cut to the chase here: The end point of Israel’s story is thus the utter reverse of the goal at the beginning. Israel, the Lord’s “firstborn son” (Exo.4:22), was to be freed from Egypt so that he could offer pure worship in the Promised Land (4:23). But through their rebellion the Israelites instead end up sacrificing their own firstborn sons in the pursuit of defiled worship (20:26), with the threat of inevitable exile hanging over them like a Damoclean sword (Duguid 262). Bottom line here in response to the elders: 31 … As I live, declares the Lord God, I will not be inquired of by you (cf. 20:3). I’d say that’s clear!

Even so, this is not the end of the matter. God’s plan will not be thwarted. He turns His attention to Israel’s future, finding there new reason for hope (Block 1997 647). 33 As I live, declares the Lord God, surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you. 34 I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with wrath poured out. … 40 For on my holy mountain, the mountain height of Israel, declares the Lord God, there all the house of Israel, all of them, shall serve me in the land (cf. cc.40-48 [Duguid 264]). … 41 … And I will manifest my holiness among you in the sight of the nations. 42 And you shall know that I am the Lord, when I bring you into the land of Israel…. 43 And there you shall remember your ways and all your deeds with which you have defiled yourselves, and you shall loathe yourselves for all the evils that you have committed. 44 And you shall know that I am the Lord….

20:45 begins the new chapter in the Hebrew Bible which continues through the end of our c.21. This section begins with language and imagery that recalls 6:1-3 (a passage that also introduced a sword [Reimer]) and is characterized by its references to the sword as God’s instrument of judgment—His primary one in Ezekiel; this word appears eighty-nine times and is the only agent of death to which entire oracles are dedicated (Block 1997 660). Even so, the textual challenges in this chapter are notably difficult (Block 1997 660). So, I’m just going to give us a quick overview, summarizing the Lord’s response to Israel’s sin. Essentially there are four distinct sections here that vary greatly in complexity and style and center on the destruction of Jerusalem. The first three are looking forward to that event, but the fourth both depends on the previous three and also presupposes the Ammonites’ glee over Jerusalem’s collapse, so it should be dated soon after 586 bc (Block 1997 659-660). The sections here are: the riddle of the sword (20:45-21:7), the song of the sword (21:8-17), the agent of the sword (21:18-27), and the taunt of the sword (21:28-32) (Block 1997 659).

The Lord’s Indictment of Jerusalem 22:1-31

We feel this section moving toward a close as Ezekiel starts sounding like a prosecuting attorney here in c.22, making known to Jerusalem in detail her detestable ways, which form the basis for both the actuality and the 286 immediacy of [God’s] judgment. The comprehensive nature of her sins means that judgment is necessary and judgment is now (Duguid 285-6). This indictment comes in three easily identifiable parts. Notice the identical introductions, the word of the Lord came to me (22:1, 17, 23), and also the descriptive progression in the conclusions, and you shall know that I am the Lord (22:16), I am the Lord; I have poured out my wrath upon you (22:22), and I have poured out my indignation upon them. I have consumed them with the fire of my wrath (22:31) (Block 1997 699-700).

Also, while each sections has its distinct characteristics, there are also some notable common threads and a clearly discernible sequencing of the messages: the general indictment  is followed by  an announcement of judgment, then a [post-exile] reflection on the need and rationale for that judgment (Block 1997 700).

To summarize, 17 … the word of the Lord came to me: 18 “Son of man, the house of Israel has become dross to me; all of them are bronze and tin and iron and lead in the furnace; they are dross of silver. 19 Therefore thus says the Lord God: Because you have all become dross, therefore, behold, I will gather you into the midst of Jerusalem. 20 As one gathers silver and bronze and iron and lead and tin into a furnace, to blow the fire on it in order to melt it, so I will gather you in my anger and in my wrath, and I will put you in and melt you. God’s intent is clear. Metaphors are included but the message is literal. Ezekiel isn’t a maker of parables (20:49).

Israel’s Sin Illustrated One Last Time 23:1-49

Our final chapter today bears striking resemblance to c.16 where Israel’s marriage covenant to God was in view. But there are also some notable differences. For instance, Jerusalem’s… past [was] traced to… Canaan there, but here it goes back farther, to… Egypt. Also, there Jerusalem’s sister Samaria [was] mentioned only briefly; here [she receives] an entire section (vv.5-10) (Block 1997 729). But Ezekiel has clearly returned to his most graphic descriptions of Israel’s idolatry and spiritual adultery as he ushers his readers to the threshold of the Babylonian siege mounted against her.

This judgment oracle comes in two parts: the introduction of the accused plus the historical background to the charges and punishment against them (1-35), then the actual case against [them], with the resulting charges and punishment (36-49) (Block 1997 731). You can see the break with the new introduction at v.36. To capture the essence of the case: 36 The Lord said to me: “Son of man, will you judge Oholah and Oholibah? Declare to them their abominations. 37 For they have committed adultery, and blood is on their hands. With their idols they have committed adultery, and they have even offered up to them for food the children whom they had borne to me. 38 Moreover, this they have done to me: they have defiled my sanctuary on the same day and profaned my Sabbaths. Then Ezekiel finishes off with yet more vivid descriptions. And with that God’s case against Israel rests. She stands ready for Babylonian siege and the judgment He has promised her.

Conclusion

So, what should be our takeaway today? I believe it would best come from of God’s words to Israel about her misplaced spiritual allegiance and her profaning of His Sabbaths, two central issues in His indictment here that are more closely related than we might think.

1. By misplaced spiritual allegiance I’m talking about her idolatry, her spiritual adultery, seeking other gods to engage, satisfy, fulfill her. Properly placed spiritual allegiance means not just that God is the unrivaled satisfaction of all our heart desires, it also means that our heart find its satisfaction in God above and beyond, apart from, any other object of desire. And that’s not easy to maintain in this world! It’s often not even easy to identify. A little at a time we begin to see things we desire in addition to what God has provided. Then we realize we sort of need them in order to feel happy in Him, happy with Him—in order to feel fully care-for by Him. From there we get to a place where we’ve so incorporated these things into what it means to walk with Him, to serve Him, that we can’t separate them out any longer. We begin to defend these idols as ardently as we defend God Himself. It’s at that point that we’ve begun to experience the very thing Ezekiel described last time the elders of Israel came… and sat before [him] (14:1)—we’ve become one who takes his idols into his heart and sets the stumbling block of his iniquity before his face (14:4).

Block states this danger almost as a warning. [T]he [church] stands in constant danger of forgetting the grace of its covenant Lord and expending its energies in the satisfaction of its own cravings. When this occurs the people of God, vulnerable to the seductive appeal of other allegiances, often sell their souls in their misguided pursuits. But God considers devotion to any other person or object adultery, the violation of the church’s marriage covenant with him (Block 1997 764).

This is sobering. But where do we see it happening? We see it in any place where we believe the patterns of this world, the methods, the possessions or provisions or choices, are, first, essential to our success in this world, and then, soon, to our satisfaction in this world, and, finally, to our very survival in this world.

Israel offers illustrations. During the period of the Judges, it was iron chariots (cf. Jud.1:19). Any Canaanite group with iron chariots became the envy, then the fear, then the master of Israel. Iron chariots were synonymous with invincible. In order to take full possession of the land, then, Israel needed God and iron chariots or they were stimied.

Further down the historical road another example was a king. If Israel was going to succeed as a nation they needed to be governed like other nations. It was the elders of Israel who came to Samuel (1Sa.8:4) and said to him, “… appoint for us a king to judge us like all the nations.” So, success in their calling was going to require God and a king. And so it goes.

Here it’s the military regalia and the horses of the powerful Assyrian (23:5-6) and Babylonian (23:14-15) armies that Israel lusted after with sexual intensity.

What is it for us? We’ve mentioned a few already in this series. We can easily slip into believing it’s a solid résumé, graduating from the right school, interning with the right institution, being educated according to the right philosophy, playing for the right clubs, earning the right awards, etc. Yes, we need God, but we also need these other things that set us up for success in this world: an investment portfolio that can sustain our standard of living through our retirement years, the right doctor to work on our personal reminder of our fallenness.

During these days of such deep and bitter political polarization, I believe Christians are far too susceptible to believing that fulfilling our calling in this world requires God plus the right party in the White House and Congress, the right Judges on the Bench, and so forth. I’m concerned that we really do believe this to the point that we feel compelled to cast our vote for people with whom the Lord is not pleased, to the point that we actually defend casting a vote for the lesser of two evils, thinking that’s the best way, perhaps even the only way, to honor God with our vote. Idols like these sneak up on us in quietly at first, then they take up residence in our minds and hearts and set up shop such that we barely notice them.

2. By profaning His Sabbaths I mean turning away from a pattern of life that’s supposed to illustrate for all to see that God is the truest Provider and Protector of His people, that they live in faithful trust in, and undivided devotion to, Him—He is undeniably their God. Sabbath-keeping shows itself in new covenant believers as a passion, a devotion, to a pattern of life that speaks with clarity to this watching world that God is our Provider and Protector, the One in Whom we trust for everything from our daily bread to our guidance through life to our advancement at work/school to our safety and health and fulfillment and flourishing. In old covenant terms, we can rest one day in seven because all that concerns us is entirely in God’s hands, and our resting on that day is what displays that we actually believe that! We won’t fall behind or lose ground or forfeit advantage in any way, any area of life, by trusting God in this way.

And we actually long for this lifestyle! We were made for it! And we pursue it constantly. We just forget where it comes from! In short, we crave rest yet bypass Sabbath. It may not show itself as one day in seven that breaks our present pattern, but that might be a great place to start! One day in seven where we cease striving, toward the hope that our labors on the other six might also freed from striving and pursued as joyful service to God.

I’ve said enough—perhaps even too much! But I think it’s far too easy for us to marvel at Israel’s idolatry and self-sufficiency as though we’re free from any semblance of it in Christ—rather than just being delivered from our guilt for it in Him. Yet, I’m confident that we’re no less susceptible to these things, and no more easily freed from them, in our day than Israel was in hers. But the good news is that the same Savior Who frees us from guilt can enable us by His Spirit to follow in His ways in a manner worthy of Him. That’s what we need to maintain our undivided allegiance to Jesus and to trust in God alone to satisfy our every need.

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Resources

Block, Daniel I. 1997. New International Commentary on the Old Testament. The Book of Ezekiel, two vols. Grand Rapids: Eerdmans.

                  . 2021. Recording Series: Ezekiel, online recordings and notes. Wheaton: College Church.

Bullock, C. Hassell. 2007. An Introduction to the Old Testament Prophetic Books. Ch. 11, Ezekiel: The Merging of Two Spheres, 274-307. Chicago: Moody.

Calvin, John. Commentary on the Book of the Prophet Ezekiel, two vols. Translated by Thomas Myers. Logos.

Carson, D. A. 2116. D. A. Carson Sermon Library. Bellingham, WA: Faithlife.

                  . 2015. The Lord Is There: Ezekiel 40-48. TGC15: YouTube.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Ezekiel, by L. John McGregor, 716-744. Leicester, Eng.: InterVarsity.

Clendenen, E. Ray, gen. ed. 1994. New American Commentary. Vol. 17, Ezekiel, by Lamar Eugene Cooper, Sr. Nashville: Broadman & Holman.

Collins, C. John, OT ed. 2001. ESV Study Bible. Study notes on Ezekiel, 1495-1580, by David J. Reimer. Wheaton: Crossway.

Craigie, Peter C. 1983. The Daily Bible Study Series. Ezekiel. Louisville: Westminster John Knox.

Dever, Mark. 2006. The Message of the Old Testament. Ch. 26, The Message of Ezekiel: Paradise, 635-650. Wheaton: Crossway.

Duguid, Iain M. 1999. The NIV Application Commentary. Ezekiel. Grand Rapids: Zondervan.

Heschel, Abraham J. 2001.The Prophets, two vols. Peabody, MA: Prince.

Longman III, Tremper, & David E. Garland, gen. eds. 2010. Expositor’s Bible Commentary. Vol. 7, Jeremiah-Ezekiel. Ezekiel, by Ralph H. Alexander, 641-924. Grand Rapids: Zondervan.

Smith, Gary V. 1994. The Prophets as Preachers. Ch.14, Ezekiel: When Will You Acknowledge God, 251-281. Nashville: Broadman & Holman.

Smith, James E. 1995. The Major Prophets. The Book of Ezekiel, 351-508. Joplin, MO: College.

VanGemeren, Willem A. 1990. Interpreting the Prophetic Word. Ch. 11, The Message of Ezekiel, 321-353. Grand Rapids: Zondervan.

Walton, John H., gen. ed. 2009. Zondervan Illustrated Bible Background Commentary, Old Testament. Vol. 4, Isaiah-Daniel. Ezekiel, by Daniel Bodi, 400-500. Grand Rapids: Zondervan.

Walvoord, John F. & Roy B. Zuck. 1983. The Bible Knowledge Commentary. Vol. 1, Old Testament. Ezekiel, 1224-1323, by Charles H. Dyer. Colorado Springs: Victor.

Wiseman, Donald J., gen. ed. 1969. Tyndale Old Testament Commentaries. Vol. 22, Ezekiel, by John B. Taylor. Downers Grove: InterVarsity.

NEXT SUNDAY: The Siege of Jerusalem Begins, Ezekiel 24:1–27