Ezekiel 20:5-9

(Ezekiel 20:5.)

EXEGETICAL NOTES.—The election of Israel in Egypt, where God made Himself known to them by wonders and signs, and promised to become their God. Israel’s ingratitude, though the Lord brought them out of Egypt into a land flowing with milk and honey.

Ezekiel 20:5. “When I chose Israel.” God chose them for high purposes, of His own free grace, and not for any deserving on their part (Deuteronomy 7:6; Deuteronomy 10:15; Deuteronomy 14:2). “Lifted up mine hand unto the seed of the house of Jacob.” The reference is plainly to the lifting up of the hands, as in the act of swearing (Genesis 14:22). “I am the Lord your God.” This was God’s ancient promise renewed to Moses (Exodus 6:6).

Ezekiel 20:6. “Had espied.” “God, as it were, spied out this land for them, sought it out with the greatest care as the best.”—(Hengstenberg). “The glory of all lands.” It was a “goodly land” (Deuteronomy 8:7), even in its physical characteristics: but eminently “glorious” (Daniel 11:16; Daniel 11:41; Daniel 11:45), because it was the scene where the glories of the Son of God were displayed. It was the land from which the streams of salvation should flow all over the earth.

Ezekiel 20:7. “The abominations of His eyes.” The worship of visible objects which Israel had substituted for the invisible God. “Defile not yourselves with the idols of Egypt.” “The election of the Israelites to be the people of Jehovah, contained eo ipso the command to give up the idols of Egpyt, although it was at Sinai that the worship of other gods was for the first time expressly prohibited (Ezekiel 20:3), and Egyptian idolatry is only mentioned in Leviticus 17:7.”—(Keil).

Ezekiel 20:8. “Neither did they forsake the idols of Egypt.” “History does not expressly mention such a revolt of the people in Egypt; yet we are led indirectly to this by the statements of the books of Moses concerning the perpetual tendency of the people in the wilderness to the customs of Egypt. To this belongs, e.g., the making of the golden calf, in which there is an imitation of the Egyptian worship of the brute; further (Leviticus 17:16), according to which Israel in the wilderness served he-goats. The worship of a deity under the form of a he goat was peculiar to Egypt (Leviticus 18:3), when the people are admonished; “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do.” That the Israelites generally served idols in Egypt is attested by Joshua 24:14; and this being so, it is to be expected beforehand that this inclination would not immediately cease after the true God had made Himself known to them. The murmuring also of the people in Egypt again Moses and Aaron (Exodus 5:21), implies an under-current of Egyptian tendencies.”—(Hengstenberg). The evidence furnished by Joshua 24:14). established the fact that the Israelites practised idolatry in Egypt. Israel had to be redeemed, not so much from the bondage of Pharaoh as from “the gods of Egypt” (Exodus 12:12), whom Pharaoh and his magicians served. The whole controversy with Pharaoh turned on the question, would he allow Israel to serve the Lord?

Ezekiel 20:9. “But I wrought for thy name’s sake, that it should not be polluted before the heathen among whom they were.” “The missing object explaining what He did, namely, abstain from pouring out His wrath, is to be gathered from what follows: ‘for my name’s sake, that it should not be polluted before the heathen.’ This would have taken place if God had destroyed Israel by pouring out His wrath; in other words, have allowed them to be destroyed by the Egyptians. The heathen might then have said that Jehovah had been unable to liberate His people from their hand and power (Numbers 14:16; Exodus 32:12.”)—(Keil). “Not only the miserable circumstances of their external condition, but still more the state of spiritual degradation into which the Hebrews had sunk, infinitely magnified the Divine mercy which interposed for their deliverance. ‘Where sin abounded, grace did much more abound.’ The glory of this, as well as of the other attributes of Jehovah, was the ultimate end which He had in view in bringing them forth from the house of bondage. This is described as His name, i.e., the sum-total of His known perfections (Romans 9:17; 2 Samuel 7:23; Isaiah 63:12). The preservation of that name from desecration is repeatedly spoken of this chapter (Ezekiel 20:14; Ezekiel 20:22; Ezekiel 20:39).—(Henderson)

HOMILETICS

ISRAEL’S ELECTION

I. It was of God’s free choice. “In the day when I chose Israel” (Ezekiel 20:5). This choice had no reference to their merit or special fitness. They were selected to carry out the special purposes of redemption, because such was the will of God, who is not obliged to give any account to men of His matters. We must, however, avoid the error of attributing any caprice to God. He works not according to mere will, but “after the counsel of His own will” (Ephesians 1:11).

II. It implied His willingness to be their God. “I am the Lord your God” (Ezekiel 20:5). This includes all that the Creator can give to the creature—every blessing for time and eternity. Several stages were necessary for the realisation of this gift.

1. God revealed Himself to them. “And made myself known unto them in the land of Egypt.” It is absolutely necessary that the soul should know Him whom it is to serve, and from whom it is to expect every blessing. “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Hebrews 11:6). But how can we come to God and have faith in Him unless He makes Himself known to us as an object worthy of our trust and reverence? We cannot know a person except he speaks and we cannot know God unless He reveals Himself in an intelligible voice. Therefore it is that “faith cometh by hearing, and hearing by the word of God” (Romans 10:17).

2. God entered into covenant with them. “And lifted up thine hand unto the seed of the house of Jacob” (Ezekiel 20:5). God’s communication to His people was a covenant wherein He bound Himself to bless them, binding them at the same time to certain conditions.

3. God engaged to lead them. “To bring them forth of the land of Egypt” (Ezekiel 20:6). He sought out and prepared for them a place of habitation, had espied for them a land flowing with milk and honey, which is the glory of all lands. Thus when God promises His people to be their God, this promise implies all that is meant by godliness and its reward—revelation, covenant blessings, discipline and guidance, the peace and rest of the lot of the conquered inheritance.

III. It demanded corresponding duties. By every revelation of Himself, by every gift of God, man comes under obligation. It was the duty of Israel

1. To forsake all false objects of worship (Ezekiel 20:7). But instead of this they defiled themselves with the idols of Egypt.

2. To yield obedience to God’s commands. But instead of this, they rebelled against Him. God chooses men not for evil, but that He might redeem and save them. But they cannot be saved unless they are obedient to God’s way of salvation. The children of Israel were disobedient. They did the very things which were contrary to the purpose for which they were elected. They were infected by the idolatry of Egypt. Though they were called out of the world to be a peculiar people, yet the influence of the world overcame them. They wished to stand well with Egypt, which was then the world-power.

IV. It heightened Israel’s ingratitude. When they sinned against their high calling their sin was all the greater.

1. The anger of God was provoked. “I will pour out my fury upon them to accomplish my anger against them.” The Egyptians were the instruments of this vengeance. It was, “in the midst of the land of Egypt” that God would accomplish His anger. They were punished by the very people whom they sought to propitiate. Thus God chastises men by those things in which they most delight.

2. Even in the punishment of His people, God has regard to the honour of His name. “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 to them, in bringing them forth out of the land of Egypt” (Ezekiel 20:9). “But the revelation which I had given of Myself before the eyes of the heathen among whom they were was not to be desecrated before these same eyes, especially before the Egyptians, as if to wish well to My name were present with Me, but not the power of performance (regard being had at the same time to the heathen, as Israel was placed in a peculiar position in regard to humanity as a whole) Comp. Numbers 14:13, etc.; Exodus 32:12; Numbers 23:19.”—(Lange).

(Ezekiel 20:6)

1. Old mercies should be remembered. Not only by those they were first bestowed upon, but also by their posterity. In this, and in the former verse, God reminds them of old mercies, His choice of them, His professing to be their God, His bringing them out of Egypt, which were some eight or nine hundred years before, and His espying out a land for them, which was four hundred years before that; for it was in Abraham’s days that God took notice of that land (Genesis 12:1; Genesis 12:7). These old mercies God would have them to mind, though they were in Babylon, and deprived of the good land God had given them. Let men be in what condition they will, old mercies should not be forgotten (Psalms 44:1; Judges 6:13). And because men are apt to forget former mercies, when they grow old they grow out of mind, the Lord laid a charge upon the Jews that they should not forget them (Deuteronomy 6:10).

2. Countries and habitations of people are appointed by the Lord. He distributes lands and habitations to whom He thinks meet. “The earth is the Lord’s and the fulness thereof” (Psalms 24:1). He is the sole owner, the true Lord of the soil, and all it brings forth, and He hath “given it to the children of men” (Psalms 115:16). He hath assigned them their several portions (Deuteronomy 32:8). The most high God, being Lord paramount, would not have the sons of Adam to live all in one country, but appointed them several lands to dwell in, and set their bounds and limits. Alter the flood, at the building of Babel, God confounded the languages, and dispersed the posterity of Noah into divers lands, and set them their bounds (Genesis 11:9). And so, when He brought the Israelites into the land of Canaan, He gave them their bounds (Psalms 78:55).

3. The Lord provides and bestows the choicest mercies upon His own people. If there be a land in the world that flows with milk and honey, that exceeds all other lands for plenty and pleasantness, His people shall have it. When God carried Jacob and his family into Egypt, He provided the good and fat of that land for them (Genesis 45:18); yea, they were placed in “the best of the land” (Genesis 47:11). God fed and filled His people with “the finest of the wheat” (Psalms 147:14). Moses mentions seven things together in Deuteronomy 32:13, as “honey out of the rock, oil out of the flinty rock, butter of kine, milk of sheep, fat of lambs, and rams of the breed of Bashan, and goats, fat of kidneys of wheat, the pure blood of the grape;” these the Lord provided for His people, and they had all an excellency in them. God bestowed choice mercies upon this people (Ezekiel 16:10). David acknowledges that he had a “goodly heritage,” even a “wealthy place.” Daniel and the three children were set in eminent places (Daniel 2; Daniel 3).

4. Spiritual mercies make a land glorious. Canaan was the glory of all lands, not so much for its great plenty as for the spiritual mercies it enjoyed. There was the Lord’s presence, His prophets, His worship, His oracles, and His ordinances, and these made it glorious, yea, more than all the nations far or near. “In Judah is God known: His name is great in Israel. In Salem also is His tabernacle, and His dwelling-place in Zion” (Psalms 76:1). God was not known in Babylon, in Egypt, in other nations; His tabernacle and dwelling-place was not amongst them, therefore they were not glorious. “Thou art more glorious than the mountains of prey”; thou Judah, thou Israel, thou Salem, thou Zion, that hast spiritual mercies and blessings, art more glorious than they, whatever their glory be. Have the nations abroad goodly towers? thou hast the temple. Have they stately cities? thou hast Jerusalem, the city of God. Have they wise men? thou hast the prophets. Have they gods of gold, silver, and stones? thou hast the true living God, Jehovah, to be thy God. Have they human laws that are good? thou hast divine laws that excel. Have they temporal excellencies? thou hast spiritual. Have they the glory of the world? thou hast the glory of heaven. “Out of Zion, the perfection of beauty, God hath shined” (Psalms 50:1). What made Zion so glorious and beautiful? It was the presence of God; if He had not been there, Zion had been like other mountains, and Canaan like other nations; but His presence was like the sun, darting out His beams, and making all glorious and beautiful. Spiritual mercies are beams and rays of that God who is brighter than the sun; by these He shined in Zion and made it the perfection of beauty. By these He shined out of Zion, and darkened all the glory of the nations. Where God and His ordinances are, there is glory; and where these are not, there is no glory, but Egyptian darkness—a land without the sun. In Canaan was spiritual light and glory. There were glorious appearances of God, glorious praisings of God, glorious conversions of sinners unto God, glorious sabbaths and assemblies, and glorious beauties of holiness, glorious types of Christ, and people who were the glory of God (Isaiah 4:5). There were glorious truths, ordinances, and dispensations of God. Plenty of outward things do not make a land glorious as spiritual mercies do. If God, Christ, Gospel, and the ordinances of it be in a land they make it glorious above all other nations. Let us learn to know our true glory, even spiritual mercies, and prize them highly, though loathed by some, like the manna of old, and pray that such glory may ever dwell in our land.—(Greenhill.)

(Ezekiel 20:9)

God’s name is polluted.

(1). When it is not hallowed. Not acknowledged, or esteemed to be holy and honourable.

(2). When it is slighted, and not used reverently. God’s name is great, glorious, excellent, holy, and ought to be reverenced (Psalms 111:9).

(3). When occasion is given to the wicked to speak evil of God and His ways. David by his sins gave great occasion to the enemies of God to blaspheme (2 Samuel 12:14). The Jews by their sinful carriage caused the name of God to be profaned among the heathen. Had the Lord, then, destroyed this people in Egypt, according as He purposed, the Egyptians and other nations would have slighted Him, spoken evil of His doings, blasphemed His name, and wounded His honour. Therefore, though this people deserved to die in the way of justice, yet God spared them in the way of mercy for the honour of his name. “Before the heathen.” The Hebrew is, “in the eyes of the heathen.” God would not have them to see or behold anything which might occasion them to dishonour Him. He would not slay His people in their sight, but made Himself known by His word and mighty works unto the Jews, in the sight of the heathen, so that hereby He was known unto both.

1. The Lord spares and saves sinners deserving death, even for His name’s sake. God’s honour and glory are strong arguments to move Him to show mercy to His people. This the servants of God have known, and made use of, in their straits. When Jerusalem was in a manner laid desolate, and the jealousy of God burned like fire, what argument did the Church use then to move God to show mercy but His “name,” and the glory of it? (Psalms 79:9). What hurt would it be to God’s name if He did it not? It would not be glorious, but dishonoured; for in the next verse it is said, “Wherefore should the heathen say, Where is their God?” They trusted in their God, and He is a non-helping God, a non-delivering God. This was the argument Joshua used when Israel fell before their enemies, “Lord, what wilt Thou do unto Thy great name?” When the people forgot the multitude of great mercies they had in Egypt, and provoked Him at the sea, even at the Red Sea, and deserved to be drowned in it, what saith the text? “Nevertheless, He saved them for His name’s sake.” (Psalms 106:8).

2. God’s sparing of His people is an honouring and sanctifying of His name. God deals with His people sometimes, not after the ordinary rule and course of His proceedings, but in a prerogative way; He spares them, though their sins be great, because their enemies would be proud, arrogant, and blasphemous. (Deuteronomy 32:26.)

3. That notwithstanding the sins of God’s people, He shows them kindness openly, and in the face of their enemies. Though the Jews had rebelled against God, and the Egyptians would have rejoiced in their ruin, yet, in their sight, God made Himself known unto them, in bringing them forth out of the land of Egypt. God would have the Egyptians see that He could be kind to His people, though they were disobedient unto Him.—(Greenhill.)