THE PAST, PRESENT, AND FUTURE OF ISRAEL (Chap. 20.)
EXEGETICAL NOTES.—The date given in Ezekiel 20:1 applies also to chap. 20–23. (compare chap. Ezekiel 24:1). These four Chapter s are bound together by their contents into one group of connected words of God, and also by the threefold repetition of the expression, “wilt thou judge?” (chap. Ezekiel 20:4; Ezekiel 22:2; Ezekiel 23:36). The prophet is appointed to judge the people, i.e., to make manifest their sin to them, and to predict the punishment. In Ezekiel 20:1-4, we have the date, occasion, and subject of the prophetical discourse.
Ezekiel 20:1. “In the seventh year, in the fifth month, the tenth day of the month.” There is a Jewish tradition that the tenth day of the fifth month was the day on which the “Sentence of Wandering” was passed (Numbers 14:29). It is remarkable that this was also the same day on which the Temple was burnt both by the Chaldeans (Jeremiah 52:12-13), and according to the testimony of Josephus, by the Romans. This chapter (in which Numbers 14 is several times referred to) announces a new and a far heavier “Sentence of Wandering” (Ezekiel 20:35-38). “If we compare the date given in Ezekiel 20:1 with chap. Ezekiel 8:1, we shall find that this word of God was uttered only eleven months and five days after the one in chap. 8.; two years, one month, and five days after the call of Ezekiel to be a prophet (chap. Ezekiel 1:2); and two years and five months before the blockading of Jerusalem by the Chaldeans (chap. Ezekiel 24:1). Consequently it falls almost in the middle of the first section of Ezekiel’s prophetic work.”—(Keil). “To enquire of the Lord.” Heb. “to seek Jehovah,” i.e., to ask, a revelation from Him.
Ezekiel 20:3. “As I live, saith the Lord God, I will not be enquired of by you.” “The Lord’s answer is similar to that in chap. Ezekiel 14:3. Instead of giving a revelation concerning the future, especially with regard to the termination of the penal sufferings, which the elders had, no doubt, come to solicit, the prophet is to judge them, i.e., as the following clause explains, not only in the passage before us, but also in chap. Ezekiel 22:3, and Ezekiel 23:36, to hold up before them the sins and abominations of Israel. It is in anticipation of the following picture of the apostacy of the nation from time immemorial that the sins of the fathers are mentioned here.”—(Keil). “No reply is given to the sinners, but chiding for their sins; and He adds the oath, ‘As I live,’ that the sentence of refusal may be all the stronger.”—(Jerome). When Saul “enquired of the Lord,” we are told that “the Lord answered him not” (1 Samuel 28:6).
Ezekiel 20:4. “Wilt thou judge them, son of man wilt thou judge them?” The repeated question has the force of a command, yea, even implies that a necessity is laid upon the prophet to pronounce judgment. “The Hebrew word signifies, not merely to judge, but also frequently, as here, to conduct a cause before a tribunal by adducing or hearing such evidence as bears upon it, and shall lead to the delivery of a righteous sentence.” (Henderson.) “The question is repeated in the liveliness of emotion. It is a question of impatience, to which things go too slowly, and show how little right they have to look for grace, or expect a pleasing answer. The son of man cannot go soon enough for the Lord to the work of judgment and punishment for sin, which is here alone announced, and is to be executed in his name. Those who wish to have another answer, must repent beforehand. The summons to make known to them the sins of their fathers, points to this, that the evil is deep-seated, and a radical cure is to be desired, which can only be effected by a judgment of inflexible rigour.”—(Hengstenberg.) “Cause them to know the abominations of their fathers.” The evil which called for judgment had entered the very life of the nation. They inherited it like a disease—like a bad name. But the prophet not only mentions the sins of their fathers in order to show the magnitude of their guilt, but also that they might see how great was the patience and long-suffering of the Lord.
HOMILETICS
THE ELDERS BEFORE EZEKIEL
This is a very different result from that which we might have expected. We might have been inclined to say of the elders, that they could not have inquired of the Lord once, but they have learned wisdom from adversity, and they are come to enquire now. And so Ezekiel would also have said to these elders had they come in the right spirit and temper of mind; as penitents, with sorrow and contrition of heart, bemoaning their past obstinacy and rebellion, and beseeching God to receive their cries of earnest sorrow and their promises to do better things in the future. Had they so come they would have been well received. That prophet who was commissioned to say, “When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right he shall save his soul alive,” and again, “As I live, saith the Lord, I have no pleasure in the death of him that dieth,” and the like—the prophet who was charged with such messages as these could never have been commissioned to drive away with hard reproachful words any true penitent, who came to enquire of the Lord by him.
This is the point in which the elders failed. There is no evidence of their penitence. They came to enquire of the Lord without first repenting and bringing forth works meet for repentance. Look at Ezekiel 20:35, and the great reason will be seen why the enquirers were rebuffed, “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”—even to this day; you perceive that their sins were not events of the past, but things going on in full vigour up to this very time. It was in the midst of these unrepented sins that they were come to enquire of the Lord; “and shall I be enquired of by you, O house of Israel?”—so the verse continues—“As I live, saith the Lord God, I will not be enquired of by you.” Here you have the repetition of the words of the text. The prophet is then commissioned to make known the abominations of their fathers. He shows them that they were as guilty as their fathers, and more guilty, because they had more teaching, more experience, more examples. And yet without any repentance, they expect that they are to be permitted to enquire of the Lord acceptably, but no—God will not be mocked; He will hear the penitent, but not the self-satisfied sinner.
There was nothing harsh and unreasonable in the answer which Ezekiel gave to the elders. He did not send the hungry empty away, but only as God’s ambassador refused to answer those who would not leave their sins behind them when they entered into the Temple of God. These elders wished to make a mere convenience of the oracle of God. They might have enquired of God continually, but they did nothing of the kind. But when they found themselves in distress, and knew not which way to turn, then they presented themselves before God’s prophet. They were brought to enquire of God not by love, not by a sense of duty, not even by habit, but merely by a desire to find their way out of difficulties from which they were unable to discover any human means of escape.
We see, in the first place, that they were not hardly dealt with; and, secondly, that the whole story may be useful by way of parable to teach people how they must enquire of God if they would enquire aright. It is well that we should look into this matter carefully; for we are apt to give an unlimited interpretation to what we read of God’s mercy in hearing prayer, that we perhaps forget that there are very important limitations, and that a prayer may sometimes obtain no answer because there is something amiss in him who makes it. The parable of the Pharisee and the Publican is an instance. The Pharisee who went up to the Temple to pray was a very respectable elder apparently, something much more than respectable if we attend to his own account of himself,—yet this Pharisee received no answer, was not justified as the Gospel has it. God would not be enquired of by such. This is an instance of unsuccessful prayer. Let us consider what the true conditions of successful prayer are—
I. True religion is emphatically a walking with God. It is not a mere occasional coming to Him. A certain amount of reproach seems to be implied in the manner in which the day of the visit of the elders, is accurately set down; it was “in the seventh year, in the fifth month, the tenth day of the month.” These visits of the elders were few and far between, there was no danger of confounding one with another. In chap. 8, we read, that “in the sixth year, in the sixth month, in the fifth day of the month,” there was a similar visit to the prophet, and there appears to have been none between; so that nearly a year separated the one visit from the other. The precise manner in which the date is given may be taken as conveying a reproof to those who, instead of making it their constant business to know God’s will, were contented to let a year elapse between two successive visits to the prophet. Walking with God is the scripture phrase which well describes that constant nearness to God, that affinity of heart and affections, which the really religious man strives for. The notion of life, too, expresses the same thing. Religion is a life, by which word we intend to express, that it is not a series of irregular spasmodic efforts, not an enquiry of God now and then, not a coming to His prophet in the sixth year and the sixth month, and again in the seventh year and the fifth month, but an enquiry in all years and all months and all days, a habit of opening our hearts and consciences to Him, and of guiding our conduct by the answers which we are able to obtain.
II. We must leave our sins behind us when we come to enquire of God. The severe answer which the elders received was due to the fact that they came without first repenting. As a further illustration of this we find, that in their former visit, their presence at once brought upon the prophet a vision of the sins of the people. The prophet’s eyes wandered in spirit to Jerusalem, and there he saw all the abominations of the house of Israel; there were men offering their incense to idols, and saying, “The Lord seeth us not;” there were women weeping for Tammuz; worse than all, there were men bowing down in worship to the sun of the creation, not the Creator. These visions rose to Ezekiel’s prophetic eye when the elders came and sat before him; and because they contained precisely the explanation of all the misery under which the people groaned. The elders may come and sit before the prophet and bemoan their captivity, but of what profit will that be? That will not cure the disease. The disease is unrepented sin, and without a change here there can be no acceptance, no answer to prayer. Self-examination, earnest efforts to forsake the evil and to do the good, must ever be the preparations for successful inquiry of God. Prayer is not a thing which is at our command at any moment. Sinners can come to Christ, but they must leave their sins. John the Baptist came as the herald of Christ, and because he did so, his chief text was: “Repent ye, for the kingdom of heaven is at hand.” No other way is sure but this; nothing else can save us from the possibility of such a rebuke as that in the text, “As I live,” etc. The history brings before us this lesson also, that—
III. Prayer, or coming to God in any way, must not be made a mere matter of convenience, but must be regarded as a matter of constant spiritual necessity. These elders came when they thought it would answer their purpose. They forgot God when all went well, they sought Him when they were at their wit’s end; they did not look upon communion with God as the one great spiritual need of their souls. They were a type of the mass of mankind. Large numbers of our fellow creatures do live in utter neglect of God. They live without prayer, and without the Scriptures—passing a quiet, animal kind of life, with no cares except those of getting daily bread. And yet many of these persons will cry to the Lord in trouble; put them upon a sick-bed, and they will say their prayers, for the most part, vigorously enough. This is no right use of prayer, but a most unchristian abuse. It was never intended that man should be careless while in health, and religious in sickness; never intended that young men should be dissipated and only old men sober and chaste; never intended that the best of a Christian’s life and strength should be given to the world, the flesh, and the devil, and only the dross and refuse to Him who made him and redeemed him. Prayer was never intended to be made use of as a convenience when earthly aid fails, but to be the medium of communication with God. the means of gaining continual aid and daily blessing from Him. “Pray without ceasing” is the best text to enforce our duty. These did not “pray without ceasing.” It was but an occasional work, a remedy resorted to in the last extremity, a death-bed cry for help. If we were independent creatures and lived by our own strength and energy, then we might be content to make our approaches to Him rare and exceptional, and only necessary when called for by special circumstances. But what a false view would this be of our relation to Him in whom we live and move and have our being, who alone is able to help us, whom to know is life eternal! And how comforting, how satisfying is that view which represents God as a Father ever ready to bless us, and to whom, therefore, if we pray at all, we can scarcely fail to pray without ceasing!—(Goodwin’s “Parish Sermons.”)
Ezekiel 20:1. It is enough to say merely that they came to inquire, for from the prophet’s mode of answering them we see that they made no inquiry as to deliverance and the way of salvation; they were troubled as to political things, the duration of the exile, the end of the Babylonish power, the issue of Zedekiah’s faithlessness. We, too, ask, Watchman, what of the night? rather than, How shall I find grace? Why are we so concerned about the future? It will be like our past. We should be deeply concerned on account of our past. In our approaches to God, humility and reverence should be combined with a strong and assured faith, which must acquiesce in the authority of the one God, and yet must not object to hear God speak through his servants. Summon thyself to the study of the prophets and apostles through whom God has spoken! God will be inquired of, but still more should His will, which is sufficiently known to us, be done. To call on God, and yet not to obey Him is an abomination in His sight. “He heareth not sinners” (John 9:31; Isaiah 1:15). Ezekiel 20:2-3. God’s suggestive silence, and His more suggestive answer. God in the mouth, and idols in the heart, a most critical condition. God speaks not the smallest word of comfort to hypocrites. For hypocrites there is in the heart of God, and in the Holy Scriptures, no other counsel but to sincere repentance (Isaiah 55:7). Thus these elders were not in a condition to hear God’s word. God hides Himself from those who hear His word with their gaze fixed only on their idols. They have no part in God’s word.—(Lange).
(Ezekiel 20:1.)
1. The Lord keeps an exact account of his people’s sufferings. Be the time long or short, He observes, “In the seventh year, fifth month, and tenth day;” that was of their captivity. The Lord forgot not how long they had been in Babylon, He notes how the time of their trouble passes. They were captives in Babylon, suffered hard things; but God took notice of the time, and how the years ran out. It is not said only that the woman had a spirit of infirmity, but the time is recorded also, she had it eighteen years (Luke 13:11). Also in John 5:5, not only the man and his infirmity is mentioned, but the time also how long, thirty-eight years. God tells the years, months, and days that His people endure adversity. Seventy years were determined that they should be in Babylon (Jeremiah 29:10-11), and God gave them to see; He observed as well, yea, better than they, how they passed.
2. The time of men’s doing some things is specially noted by the Lord. The time of these elders coming to inquire of the Lord is recorded. See how the actions of Josiah are observed (2 Chronicles 34:3). When Jeroboam feasted and sacrificed to the calves he had made, God took notice of the month and day (1 Kings 12:32). When the persecution of the Church was, God took notice of it; “at that time” (Acts 8:1).
3. Hypocrisy is a close sin, and is in those ofttimes we little think. It is found where it was not expected, “in the elders of Israel:” those who here came to Ezekiel, pretending piety, sat before him, as if they would hearken to whatsoever the Lord should say, and do it; yet they intended no such thing, but were resolved to go on in their own ways, and to be as the Babylonians and heathens (Ezekiel 20:32), so that they might enjoy peace and safety. So those who came to Christ (Matthew 22:16-18), they carried a foul business very smoothly. There are many who will be found hypocrites at last, who now frequent the assemblies and come to hear the word of God, but do it not.
4. To inquire and ask counsel of the prophets and man of God, is of ancient standing and warrantable. Their coming was not unlawful, but their coming sinfully. It was a frequent practice of old to consult with the prophets (1 Samuel 9:9; 1 Kings 22:15; 2 Kings 8:8; Jeremiah 21:2; Jeremiah 37:7); and their coming to them was coming to the Lord. What though, now there are no prophets nor apostles immediately inspired and infallible to consult withal, yet there are pastors and teachers with whom Christ hath promised to be to the end of the world.
5. The prophets were to give out the Lord’s mind in His name and words. “Speak unto the elders of Israel, and say, thus saith the Lord God.” He must not say, thus saith Ezekiel, but, “Thus saith the Lord.” That which is from the Lord hath a divine stamp upon it, a divine power in it; but that which is man’s is like himself, frail and feeble.
6. When men come to God or His ordinances with hypocritical hearts, they get nothing of Him. “Come ye to inquire of me? as I live, I will not be inquired of by you.” Job, speaking of a hypocrite, saith, “Will God hear his cry when trouble cometh upon him?” (Job 32:9). If men’s hearts be not upright, sincere, let them pray and cry in prayer, let them come to a prophet and ask counsel and wait, God respects them not, will not answer them. “The way of the Lord is strength to the upright” (Proverbs 10:29). What is the way of the Lord? Prayer, hearing of the word, asking counsel of His prophets and servants, are the ways of the Lord. In these He appears, is found, lets out strength; but it is when men are upright, not hypocritical.
7. Hypocrites may deceive the prophets and servants of God. Ezekiel thought that they were good men, and worthy of a better entertainment at the hands of God, but he was deceived. Simon Magus demeaned himself so that he begat a good esteem in the heart of Philip, and was admitted to baptism (Acts 8:13). False apostles had got into the church at Ephesus, and had for a time gained too much upon the angel thereof (Revelation 2:2).
7. Hypocrites are not to be pleaded for. “Wilt thou judge them, son of man, wilt thou judge them? God would not have the prophet to plead for or excuse them. Hypocrites are not always the greatest of sinners, but they are ever the worst of sinners. The devil is never more devil than when he transforms himself into an angel of light. The Jews were “a hypocritical nation” (Isaiah 10:6; Jeremiah 7:9-10); and, therefore, God forbids Jeremiah to pray for them (Jeremiah 14:11). And what if they should pray themselves? You have an answer in Job 13:16; God tells you that “an hypocrite shall not come before Him,” that is to have acceptance of His person, or hear any comfortable answer from Him.
9. The prophets and servants of God, when they are inquired of by men, must not proceed according to their desires, but they must wait for the mind of God and do answerably thereunto. “Wilt thou judge them, son of man? Cause them to know the abominations of their fathers?” They would have thee inquire of Me for them, but I will not be inquired of, they shall not have their desires. Go thy ways, lay before them the abominable things their fathers have done. Not the people’s desires, nor the prophet’s fancies, must be his direction, when he is to make answer to those that inquire; but the will of God made known by His word and Spirit.—(Greenhill.)