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Israel’s Continuing Rebellion

In the seventh year, in the fifth month, on the tenth day of the month, certain elders of Israel came to consult the L ord, and sat down before me. ²And the word of the L ord came to me: ³Mortal, speak to the elders of Israel, and say to them: Thus says the Lord G od: Why are you coming? To consult me? As I live, says the Lord G od, I will not be consulted by you. ⁴Will you judge them, mortal, will you judge them? Then let them know the abominations of their ancestors, ⁵and say to them: Thus says the Lord G od: On the day when I chose Israel, I swore to the offspring of the house of Jacob—making myself known to them in the land of Egypt—I swore to them, saying, I am the L ord your God. ⁶On 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. ⁷And 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 L ord your God. ⁸But they rebelled against me and would not listen to me; not one of them cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt.

Then I thought I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt. ⁹But I acted for the sake of my name, that it should not be profaned in the sight of the nations among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt. ¹⁰So I led them out of the land of Egypt and brought them into the wilderness. ¹¹I gave them my statutes and showed them my ordinances, by whose observance everyone shall live. ¹²Moreover I gave them my sabbaths, as a sign between me and them, so that they might know that I the L ord sanctify them. ¹³But the house of Israel rebelled against me in the wilderness; they did not observe my statutes but rejected my ordinances, by whose observance everyone shall live; and my sabbaths they greatly profaned.

Then I thought I would pour out my wrath upon them in the wilderness, to make an end of them. ¹⁴But I acted for the sake of my name, so that it should not be profaned in the sight of the nations, in whose sight I had brought them out. ¹⁵Moreover I swore to them in the wilderness that I would not bring them into the land that I had given them, a land flowing with milk and honey, the most glorious of all lands, ¹⁶because they rejected my ordinances and did not observe my statutes, and profaned my sabbaths; for their heart went after their idols. ¹⁷Nevertheless my eye spared them, and I did not destroy them or make an end of them in the wilderness.

¹⁸ I said to their children in the wilderness, Do not follow the statutes of your parents, nor observe their ordinances, nor defile yourselves with their idols. ¹⁹I the L ord am your God; follow my statutes, and be careful to observe my ordinances, ²⁰and hallow my sabbaths that they may be a sign between me and you, so that you may know that I the L ord am your God. ²¹But the children rebelled against me; they did not follow my statutes, and were not careful to observe my ordinances, by whose observance everyone shall live; they profaned my sabbaths.

Then I thought I would pour out my wrath upon them and spend my anger against them in the wilderness. ²²But I withheld my hand, and acted for the sake of my name, so that it should not be profaned in the sight of the nations, in whose sight I had brought them out. ²³Moreover I swore to them in the wilderness that I would scatter them among the nations and disperse them through the countries, ²⁴because they had not executed my ordinances, but had rejected my statutes and profaned my sabbaths, and their eyes were set on their ancestors’ idols. ²⁵Moreover I gave them statutes that were not good and ordinances by which they could not live. ²⁶I defiled them through their very gifts, in their offering up all their firstborn, in order that I might horrify them, so that they might know that I am the L ord.

²⁷ Therefore, mortal, speak to the house of Israel and say to them, Thus says the Lord G od: In this again your ancestors blasphemed me, by dealing treacherously with me. ²⁸For when I had brought them into the land that I swore to give them, then wherever they saw any high hill or any leafy tree, there they offered their sacrifices and presented the provocation of their offering; there they sent up their pleasing odors, and there they poured out their drink offerings. ²⁹(I said to them, What is the high place to which you go? So it is called Bamah to this day.) ³⁰Therefore say to the house of Israel, Thus says the Lord G od: Will you defile yourselves after the manner of your ancestors and go astray after their detestable things? ³¹When you offer your gifts and make your children pass through the fire, you defile yourselves with all your idols to this day. And shall I be consulted by you, O house of Israel? As I live, says the Lord G od, I will not be consulted by you.

³² What is in your mind shall never happen—the thought, “Let us be like the nations, like the tribes of the countries, and worship wood and stone.”

God Will Restore Israel

³³ As I live, says the Lord G od, surely with a mighty hand and an outstretched arm, and with wrath poured out, I will be king over you. ³⁴I 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; ³⁵and I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. ³⁶As I entered into judgment with your ancestors in the wilderness of the land of Egypt, so I will enter into judgment with you, says the Lord G od. ³⁷I will make you pass under the staff, and will bring you within the bond of the covenant. ³⁸I will purge out the rebels among you, and those who transgress against me; I will bring them out of the land where they reside as aliens, but they shall not enter the land of Israel. Then you shall know that I am the L ord.

³⁹ As for you, O house of Israel, thus says the Lord G od: Go serve your idols, every one of you now and hereafter, if you will not listen to me; but my holy name you shall no more profane with your gifts and your idols.

⁴⁰ For on my holy mountain, the mountain height of Israel, says the Lord G od, there all the house of Israel, all of them, shall serve me in the land; there I will accept them, and there I will require your contributions and the choicest of your gifts, with all your sacred things. ⁴¹As a pleasing odor I will accept you, when I bring you out from the peoples, and gather you out of the countries where you have been scattered; and I will manifest my holiness among you in the sight of the nations. ⁴²You shall know that I am the L ord, when I bring you into the land of Israel, the country that I swore to give to your ancestors. ⁴³There you shall remember your ways and all the deeds by which you have polluted yourselves; and you shall loathe yourselves for all the evils that you have committed. ⁴⁴And you shall know that I am the L ord, when I deal with you for my name’s sake, not according to your evil ways, or corrupt deeds, O house of Israel, says the Lord G od.

A Prophecy against the Negeb

⁴⁵ The word of the L ord came to me: ⁴⁶Mortal, set your face toward the south, preach against the south, and prophesy against the forest land in the Negeb; ⁴⁷say to the forest of the Negeb, Hear the word of the L ord: Thus says the Lord G od, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree; the blazing flame shall not be quenched, and all faces from south to north shall be scorched by it. ⁴⁸All flesh shall see that I the L ord have kindled it; it shall not be quenched. ⁴⁹Then I said, “Ah Lord G od! they are saying of me, ‘Is he not a maker of allegories?’ ”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

God confirms what I said before, that the Jews were not to be reproved for beginning lately to sin: it was not sufficient to bring recent offenses before them; but God orders the Prophet to begin with their fathers, as if he had said that the nation was abandoned from the very beginning, as Stephen reproaches them: Uncircumcised in heart, you still resist the Holy Spirit, as your fathers always did. (Acts 7:51.) And Christ had said the same thing before: You fill up the measure of your fathers. (Matthew 23:32.) We know also how frequently rebukes of this kind occur in the Prophets. God therefore says, that from the time when he chose the seed of Israel, he had experienced both the wickedness and obstinacy of the people; for he says that they were not drawn aside by either error or ignorance, but because they were unwilling to hear, when they were over and over again admonished as to their duty. Hence three things are to be marked, namely, that the people were bound to God, since he had gratuitously adopted them; for God here commends his gratuitous election, together with the singular benefits which he had conferred on that people: this is one point. The second is, that he not only took them once to himself, but showed them what was right, so that they could not mistake, except knowingly and willfully: this is the second point. Then the third is, that they rebelled purposely, because they would not listen: for if they had been left at the meeting of two roads, their error had been excusable if they had turned to the left instead of the right. But if God by his law so shone before them, that he was prepared to direct them straight to the mark, and they turned aside; thus their obstinacy and rebellion is plainly detected. This is the sense.

Now as far as words are concerned, he says, that he had chosen Israel. But election, as I have already briefly touched upon, is opposed to all merits: for if anything had been found in the people which should cause them to be preferred to others, it would be improperly said that God had elected them. But since all were in the same condition, as Moses says in his song (Deuteronomy 32:8, 9,) there was scope for God’s grace, since he separated them from others of his own accord: for they were just like the rest, and God did not find any difference between them; we see, then, that they were bound to God more sacredly, since he had joined them to himself gratuitously. He now adds, that he lifted up his hand to the seed of Jacob. The lifting up the hand seems to be taken here in different senses. Since it was a customary method of swearing, God is said sometimes to lift up his hand when he swears. That is indeed harsh, since the lifting up the hand does not suit God: for we lift up the hand when we call God to witness; but God swears by himself, and cannot raise his hand above himself. But we know that he uses forms of speech according to the common customs of men: hence there is nothing absurd in this phrase, he lifted up his hand, that is, he swore. Hence, if we may so explain it, this was a confirmation of the covenant, when God by interposing a oath promised himself to be Israel’s God. But since he shortly afterwards adds, that he was known, the other sense suits pretty well, since it refers to the benefits which he had conferred upon the people. And truly experimental knowledge is intended, since God really proved himself to be worthy of credit, and thus illustrated his own power in preserving the people. Hence I said that to lift up the hand is to be received variously in this chapter, since, if we read the two clauses conjointly, I lifted up my hand unto the seed of the house of Jacob, and was made known to them, truly the lifting up the hand will imply a display of power. That also has been said by means of a simile; but shortly afterwards the lifting up of the hand must be taken for to swear, by the figure of rhetoric called catachresis, which is the use of a word in a different signification, and yet there is no absurdity.

I have raised my hand, therefore, to the seed of the house of Jacob, saying, I Jehovah am your God. (Ezekiel 20:5.)

We see, then, that God raised his hand to sanction the covenant which he had made; for when he pronounces himself their God, he binds them to himself, and claims them for his peculiar people, and thus confirms his covenant. But at the same time he had raised his hand or arm by so many miracles performed in freeing the people. He says, in that day I raised my hand to, or towards them, to bring them out. Again, the raising the hand refers to God’s power, since he brought them forth by an extended arm from that miserable slavery. Since, therefore, he so raised his hand, he acquired them as his own, that they should no longer be free, but belong altogether to him. He afterwards adds other benefits, since he not only snatched them from the tyranny of Pharaoh, but brought them into a land flowing with milk and honey, which he had espied for them. We see how briefly God enlarges upon that remarkable benefit which he had bestowed upon his people. Not only was he their Redeemer, but he looked out for a place of residence for them, not only commodious, but abounding with plenty; for this phrase is common enough with Moses. In that same day in which I led them out of Egypt, I brought them into a land, the desire of all lands; that is, which is desirable and superior to all other lands. It is true, indeed, that other nations were not less fruitful; but God, in thus praising the land of Canaan. considers it, clothed and adorned by his bounty. But there was no region under heaven to be compared with the land of Canaan in one point, namely, God’s choosing it as his earthly dwelling place. Since the land of Canaan excelled all others in this respect, it is deservedly called the desire of all lands, or desirable beyond all lands.

Another clause now follows, that God instructed the Jews in piety, and withdrew them from all the idolatries to which they had been devoted. Instruction then went before, which showed them the right way of salvation, and recalled them from their superstitions. The meaning is, that when God adopted the people, he gave them the rule of living piously, that they should not be tossed about hither and thither, but. have an aim, to which they might direct the whole course of their life. I said, therefore, to each of them: this seems more emphatic than if he had spoken to all promiscuously and generally: but this familiar invitation ought to penetrate more into their minds, when he speaks to each individually, just as if he said, let each of you cast away your abominations, and not pollute himself anymore with the idols of Egypt. When therefore God thus attached them to himself, he shows that he could not be rightly worshipped by them unless they bid their idolatries farewell, and formed their whole life according to the rule of his law. He calls their enticements defilements or idols of the eyes: but we know that the Prophet often speaks thus, that unbelievers should consider their idols. Hence it is just as if God recalled them from all the wiles of Satan in which they were enticed, and were so devoted to them as to have their eyes exclusively fixed on them. He speaks by name of the idols of Egypt: whence it easily appears that they were corrupted by depraved desires, so as for the most part to worship the fictitious gods of Egypt. Yet they knew themselves elected by the true God, and boasted in circumcision as a symbol of divorce from all nations. Yet though they wished to be thought illustrious on the one hand, they afterwards prostituted themselves so as to differ in nothing from the Egyptians. We see then that the desire of piety was almost extinct in their hearts, since they had so contaminated themselves with the superstitions of Egypt. That he might retain them the better, he says at the same time that he was their God: for without this principle men are tossed hither and thither, for we know that we are lighter than vanity. Hence the devil will always find us subject to his fallacies unless God restrains us in our duty, until he appears to us and shows himself the only God: we see then the necessity for this remedy, lest men should be carried away by idolatries, namely, the knowledge of the true God. The third clause will follow afterwards, but we shall explain it in its turn.