This week,
we shall continue the study of the book of Ezekiel in the Old Testament.
The Allegory of Two Eagles: This message to the exiles is given in the form of an allegory of “twos”—two eagles, two plants, two modes of Judgement, two planes of agency (earthly and divine) and two contrasting ends (doom and hope)—all these are combined to make this allegory powerfully convincing and lasting in one's memory. They were delivered to quash the false hope in Zedekiah’s revolt against Babylon with the help of Egypt.
(1) Why does the Lord often ask Ezekiel to present his messages in dramatic acts or allegories like this one?
(2) 1st eagle (vv. 3-6)
a. How special is this 1st eagle? (v. 3)
b. What does it take hold of and carry away? (v. 4)
c. Where does it plant this top-most shoot? (v. 5)
d. How does it treat this newly transplanted vine? (v. 6)
(3) Its interpretation (vv. 12-14)
a. Who is this 1st eagle? (v. 12)
b. How is v. 4 to be fulfilled? (see its historical fulfillment in 2 Ki. 24:10-16)
c. How do vv. 13-14 give further details for vv. 5-6? (see its historical fulfillment in 2 Ki. 24:17)
(4) 2nd eagle (vv. 7-10)
a. Based on the description here, which is the more powerful eagle?
b. What does the preserved vine seek to do and why? (vv. 7-8)
c. What questions does the Lord ask and why? (vv. 9-10; see today’s introductory remark)
d. How does the Lord answer His own questions? (vv. 9-10)
(5) Its interpretation (vv. 15-21)
a. How will vv. 7-8 be fulfilled? (vv. 15-21; see its historical fulfillment in 2 Ki. 25:1-7)
b. What about the help sought from Egypt?(v. 17; 2 Ki. 24:7)
c. The reason given for the destruction of Jerusalem and her king, Zedekiah, is often spoken in terms of the breach of treaty or covenant:
- What treaties and covenants are being mentioned? (vv. 15, 16, 18, 19, 20)
- Why does the Lord link the two together?
(6) The promise of a new vine (vv. 22-24)
a. Who in the future will plant the new vine?
b. How is it like and unlike the previous vine? (v. 22 versus v. 4; see Isa. 53:2 concerning the reference to the “tender shoot”)
c. Where will it be planted? (v. 23; see Isa. 2:2ff, the reference to Mount Zion)
d. What image is painted of this new Kingdom (vv. 23-24) and how does the passage from Isaiah 2:2-4 serve as its interpretation?
(7) What is the main message to you today and how may you apply it to your life?
“He despised the oath by breaking the covenant. Because he had given his hand in pledge and yet did all these things, he shall not escape.” (Ezek. 17:18)
It is interesting to note that through the allegory of two eagles, the Lord not only dashes the hope of the exiles in trusting that Zedekiah’s alliance with Egypt would help break their yoke under Nebuchadnezzar and restore the kingdom of Judah, but also repeatedly points out that the reason for Zedekiah’s fate has to do with his breach of his treaty with Nebuchadnezzar.
One might sympathize with Zedekiah in that as the king of God’s people, it would be to God’s glory that he does not submit to a pagan king; being that the treaty which he entered into is basically an unequal treaty, he, as a result, need not honor it.
However, with Jeremiah’s clear words of warning, Zedekiah has to fully understand that the defeat at the hands of Nebuchadnezzar is not only God’s judgment of their sin, but it is His will that he should submit to the rule of Nebuchadnezzar (Jer. 32:26ff; 38:17-23). Through this allegory, then, Ezekiel makes clear that such an arrangement is meant to bless him and the kingdom of Judah (17:5-6). Therefore his breach of his treaty with Nebuchadnezzar is seen as a breach of his covenant with the Lord (17:19-20).
Indeed, often it is through our faithfulness to the covenant that we make with men that we express our faithfulness to our Lord, because our earthly covenant as children of God is made always in the presence of God implicitly. It applies not only to our marriage vow, but also to any contract we sign in business or our contract with our employers. Therefore, if we breach a human contract, these words to Zedekiah apply equally to us, “Because he had given his hand in pledge and yet did all these things, he shall not escape” (17:18).
Food for thought!
For the basis of a proper understanding of this passage, please see the Note below.
18:1-4—The Proverb of Fatalism
(1) The proverb concerning inheriting the sins of the fathers (vv. 1-2)
a. What is the proverb (often) quoted by the people (in exile)? (v. 2)
b. Is it consistent with the command of the Law of Moses? (see Deut. 24:16)
c. What about Exodus 20:5; Numbers 14:18: What do they mean then?
d. What do you think is the reason why these exiles, in their situation, like to quote this proverb?
(2) In His lengthy rebuke of such denial of personal responsibility and fatalism, what principle does the Lord set as the cornerstone to His answer?(vv. 3-4)
a. What is the principle of God’s administration of justice?
b. What does it mean for God to assert that “every living soul (or person) belongs to me”?
18:5-9—The Case of a Righteous Man
(3) If a man is to be credited with righteousness, in what aspect of his life should his righteousness be expressed according to the following verses?
a. V. 6a (cf. Deut. 12:2, 13-14; 1st-4th of the Ten Commandments in Exod. 20:3-11)
b. V. 6b (see the 7th Commandment in Exod. 20:14; cf. Lev. 15:24; 18:19; 20:10, 18; Deut. 22:22)
c. Vv. 7-8 (see 8th–10th Commandment in Exod. 20:15-17; cf. Exod. 22:26-27; Lev. 19:13; 15:11; 23:19-20 etc.)
d. V. 9 (Lev. 18:1-5; Deut. 26:16-19)
(4) Why does the Lord need to comprehensively show that for a righteous person to be considered righteous, he needs to express his righteousness basically in all aspects of his life—from the 1st to the 10th Commandments in Exodus 20?
18:10-13—The Case of a Rebellious Son
(5) What are the particular sins highlighted in the case of this rebellious son? (vv. 11-13)
(6) What might be the purpose of detailing his sins as such?
(7) Why, in your opinion, would a son turn out like this one?
(8) What will his fate be? (v. 13)
(9) What is the message with this example?
18:14-18—The Case of a Righteous Son
(10) What are the particular acts of righteousness highlighted in the case of this righteous son? (vv. 15-17)
(11) What might be the purpose of detailing his acts of righteousness as such?
(12) Why, in your opinion, would a son turn out like this one even though he sees the sinful deeds of his father? (v. 14)
(13) What will his fate be? (v. 17b)
(14) How important is it for the Lord to cite such an example?
a. to you
b. to the exiles
(15) What is the main message to you today and how may you apply it to your life?
Note:
It should be noted that the Hebrew word, nepes is variously translated as
“living person", "life", "person" or "soul”. “Yahweh is not hereby staking His claim primarily to the non-physical
aspect of the human constitution. Such a
dichotomy was foreign to the ancient Hebrews” (NICOT, 562). However, Alexander has a point in that
“Yahweh was not talking about spiritual life and death in this passage, for the whole discussion of this book is seen in light of the Mosaic covenant. This covenant makes it very clear over and over again that the one who obeys will live physically (and enjoy the Promised Land), and the one who disobey [sic] the covenant will die physically (cf. Lev. 26; Deut. 28:58-66; 30:15-20). It is within this context that life and death are understood in this chapter. In the Old Testament, eternal life was gained only by faith in the coming Messiah (see Gen. 15:6).”
(Alexander, 60)
“The father eats sour grapes, and the children’s teeth are set on edge.’” (Ezek. 18:2)
This proverb appears to be really popular among the people of Israel as both Jeremiah (in Jer. 31:30) and Ezekiel quote this proverb during the time of the crumbling of the kingdom of Judah and the continuation of their exile to Babylon. The Lord sees that it is necessary to confront the popularity of such a proverb, and in this passage in Ezekiel, He clarifies in no uncertain terms what He has already made clear in the Law of Moses: “The son will not share the guilt of the father, nor will the father share the guilt of the son” (Ezek. 18:20; Deut. 24:16).
The reason is quite obvious. The people in exile have chosen not to take a good look at themselves, but instead they put the blame of their current demise—the fact that they are in exile—squarely on their forefathers. In other words, it is the sour grapes of the sins of the fathers and not theirs that have caused them to suffer the consequence, setting even their own teeth on edge. It is certainly not the case.
As much as their fathers had sinned, they have also, and that is the reason why the Lord has chosen to list in such detail both the righteous acts of a person who can be considered righteous (18:5-9), and the wicked sins of a rebellious son (18:11-13), to serve almost like a checklist for one's own self-examination. In fact, the Lord will follow this message of rebuttal with a stage-by-stage reminder of both the sins of their fathers and theirs in chapter 20.
However, the message here is not just a rebuttal of their avoidance of responsibility and their sense of fatalism, but one of encouragement. Even as bad as the immediate generations prior to them might be (those who are likened to the “violent son” in 18:10), they can and should be different though they “see the sins his father commits” (18:14). All they have to do is to repent and they will not die for their fathers’ sin, but will surely live (18:17).
As a result, all these modern-day talks about family of origin cannot be an excuse for us to continue to repeat the mistakes of our former generation, especially in light of these words of the Apostle Paul, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come.” (2 Cor. 5:17).
18:19-20—Objection by the People
(1) With respect to God’s fair treatment of the father and the son, what objection do the people have? (v. 19)
(2) Is it not in direct opposition to the first proverb that they like to quote? (v. 2)
(3) What might be behind such an objection? (see Num. 14:18)
(4) What is the Lord’s answer to their objection? (v. 20)
(5) What is the meaning of one’s righteousness being “credited” to him? (see Gen. 15:6)
18:21-24—Two Further Examples
(6) Never too late for the wicked (vv. 21-23)
a. If a person commits things that are described in vv. 11-13, do you think he has a chance of repentance? Why or why not?
b. What will happen if such a person does repent and do what is just and right? (v. 22)
c. Have you come across such a person who repents? (see Lk. 23:39-43)
d. Do you think it is fair for God to forgive such a wicked person? Why or why not?
e. What is God’s own explanation? (v. 23)
(7) Never be too sure about the self-righteous (v. 24)
a. Is it possible for a “righteous” person (as described in vv. 5-9) to turn from his righteousness and commit wickedness as the son described in vv. 11-13?
b. Why or why not? (see Note below)
c. What if this is the case? (v. 24)
18:25-32—Stubborn Objection of the People
(8) Given the answers to both their proverb (in v. 2) and their objection (in v. 19), why would they insist that “the way of the Lord is not just”? (v. 25)
(9) What is God’s answer to their charge? (vv. 25b, 29)
(10) What does the Lord reiterate in vv. 26-28? What’s His purpose?
(11) God’s final appeal (vv. 30-32)
a. How does v. 30 sum up God’s messages to them?
b. What is the key to their permanent repentance? (v. 31)
c. What is God’s message to the world today in v. 32?
(12) What is the main message to you today and how may you apply it to your life?
Note:
The “righteousness” as discussed here refers to “righteousness” that comes from the observance of the Law of Moses, and is only “credited to him” ultimately because of faith, as in the case of Abraham (cf. 18:20; Gen. 15:6). Without faith, there cannot be a “new heart and a new spirit” (18:31), and such a “righteousness” before the law without faith is at best self-righteousness and does not last.
“For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live.” (Ezek. 18:32)
Allow me to share excerpts
from the insights of Daniel Block into this passage in Ezekiel 18 in his words:
“Few units in Ezekiel match (its) transparency and permanent relevance of their message
“First, Ezekiel repudiates any systemic doctrine of sin and retribution that would allow one person to blame for his or her fate…children may not hide behind a theology of corporate solidarity and moral extension that absorbs [sic*] them of personal responsibility for their own destiny…
“Ezekiel repudiates any doctrine that would accuse God of unscrupulosity and capriciousness. His moral universe runs according to fixed rules…
“Ezekiel repudiates any doctrine that would perceive God is primarily bent on judgment and death. This gospel is clearest in His promises of hope, and His declarations that He stands on the side of life, not death, but is also present in His warnings of judgment. After all, to be forewarned is not only to be reminded of the peril of one’s course but also to be directed to the way of escape. God’s mercy and grace move Him to plead with men and women to accept that way, to repent of their sin and find life in Him…
“Ezekiel repudiates any doctrine of ministry that encourages a prophet to claim only what people want to hear. People in despair need a message of hope, and those wrapped up in their own miseries need a vision of God’s mercy. If a doctrine of cheap grace is to be rejected by the rank and file in God’s kingdom, the minister must certainly lead the way. But one’s appreciation for grace will be directly proportional to one’s consciousness of sin. A prophet does no one favor for promoting a sense of well-being when one is governed by the law of sin and death. For those under this sentence there is no substitute for a pointed call for repentance…
“Ezekiel repudiates any doctrine that claims that God’s covenant with Israel is over. For His audience in exile, its benefits have been suspended to be sure. But underlying Yahweh’s passionate appeal for the nation’s corporate repentance and revival is His commitment to His people. He has given His word and He longs for the day when they will reciprocate.”
(NICOT, Ezekiel, 589-590)
(*absolves)
Following the rebuke and call to repentance of the people in Israel in general, now the Lord asks Ezekiel to speak to the princes, i.e. the rulers of Israel in the form of a lament which is in two parts (see Note below):
19:1-9—Part 1—The Allegory of a Lion Cub
(1) How does the Lord describe the mother of this cub? (v. 2)
(2) What kind of a cub has this young one developed into? (v. 3)
(3) What happened when the nations heard about his fame? (v. 4)
(4) Who then is this cub that was captured and led to Egypt? (see 2 Ki. 23:34)
(5) In place of the first cub, what has the second cub developed into? (v. 6)
(6) How different was he from the first cub in terms of his power and influence? (v. 7)
(7) What did the nations do to this 2nd cub? (vv. 8-9)
(8) Who then is this 2nd cub? (2 Ki. 24:12; 2 Ki. 25:7)
(9) While the lioness is very obviously the nation of Israel/Judah, and irrespective of whether Jehoahaz is the 1st cub and Jehoachin is the 2nd cub (many see Zedekiah fits the profile of the 2nd cub better):
a. What is the central message of this allegory?
b. Why is this message delivered in the form of a lament?
19:10-14—Part 2—The Allegory of a Vine
(10) How does the Lord describe this “mother” vine as a nation? (vv. 10-11)
(11) What does it mean that it is “fit for a ruler’s scepter? (v. 11)
(12) What has happened to this beautiful, fruitful and mighty vine? (v. 12)
(13) What is its present condition? (v. 13)
(14) How does it fit the contemporary situation of Judah in the time of Ezekiel?
(15) What does it mean that “no strong branch is left on it fit for a ruler’s scepter”? (v. 14)
(16) As a song written to be sung, who are meant to sing this lament? Why?
(17) What is the message to you today and how may you apply it to your life?
Note:
The genre
of this unit is identified in the opening command (which is) a technical term
“for a special kind of musical composition … which was composed and sung at the death of an individual, though it is also used of laments at the destruction of a nation or people”
(NICOT, 592)
“Take up a lament concerning the princes of Israel…This is a lament and is to be used as a lament.” (Ezek. 19:1, 14)
The contents of this lament commissioned by the Lord are certainly inspired by the Lord, although we have no idea whether He also penned the music of the lament. In any case, the command to compose a lament is unusual, and one has to ask why does the Lord choose to use a lament which presumably only allegorizes the fate of Israel and Judah, without a call to repentance, like the message in the immediately preceding chapter.
However, it is fitting for the Lord to command Ezekiel at this time to compose a lament for the princes (i.e. the kings) of Israel, and within the contents, it appears that He has Jehoahaz and Zedekiah in mind (2 Ki. 23:31ff; 25:7) because:
- What happened to Jehoahaz is a historical national tragedy that all Israel had mourned over. Thus this lament which extended to the hooking of their present king, Zedekiah like a lion cub to Babylon, or the tearing of a vine and its transplantation into a dry land, Babylon (events which were not completed when these words were uttered until the destruction of Jerusalem and the carrying away of Zedekiah some time in the future), certainly contained things worthy of national grief. Such a message had already been repeated many times; this time it is to put into a song, the music of which would not only convey a deeper sense of sadness, but would penetrate into the hearts of its hearers. This, I am sure, is the reason why the Lord chose to convey with song such a devastating end to a nation He has chosen and a people whom He loves.
- But more than that, I believe the Lord commands Ezekiel to put it into a song of lament, because it is first and foremost His own lament:
- He is the one who has chosen and blessed this lioness “among the lions” (19:2).
- He is the one who has protected and made strong each of Israel’s rulers and made them roar to the terror of the nations (19:7); but
- He is also the one who trapped and brought them down, who stripped its fruit and consumed it totally, leaving no strong branch that is fit for a ruler’s scepter — signifying the end of Israel as a nation!
Since the Lord has made it clear that He takes “no pleasure in the death of anyone” (18:32), He certainly takes no pleasure in the death of a nation He has chosen, the end of a people He loved, and still does!
As chapter 18 clearly shows us that the people in exile refuse to accept their responsibility for the demise of their nation, and it appears that the Lord’s rebuttal of their popular saying has not accomplished His purpose, He now shows these people that they, as well as their forefathers, are just as rebellious:
(1) When was the last time God showed a vision to Ezekiel? (see 8:1)
(2) With all the messages already delivered through Ezekiel, why would some of the elders come to inquire of the Lord through Ezekiel? (v. 1)
(3) What does their action signify?
(4) What is the Lord’s answer to them? (v. 3)
(5) In asking Ezekiel to judge them, the Lord confronts these elders with their sins and those of their fathers by stages, starting with the generation in Egypt (vv. 4-12)
a. Where did God choose them? (v. 5; see Exod. 2:23)
b. In what ways did God reveal His “uplifted” mighty hand and what promise did God give them? (v. 5 see Exod. 8-12 in particular)
c. How does the Lord describe the Promised Land that He would lead them into? (v. 6)
d. What kind of a people were they spiritually when in Egypt? (v. 7)
e. Had they changed because of their experience of God’s grace and mighty power? (v. 8)
f. Why then did God still come through with His promise to lead them out of Egypt? (vv. 9-10)
g. In leading them out of Egypt, what has the Lord done ...
- ... to enable them to live? (v. 11)
- What do you understand by “to live”? (see the context in Deut. 30:16)
- ...to make them holy? (v. 12)
- Why is the giving of sabbaths a sign between God and the people in order to make them holy (i.e. set them apart for Him alone)? (v. 12 is almost a word for word repetition of Exod. 31:13)
(6) What is the message to you today and how may you apply it to your life?
“On the day I chose Israel, I swore with uplifted hand to the descendants of the house of Jacob, and revealed myself to them in Egypt.” (Ezek. 20:5)
Although the story of Exodus is a familiar one not only to Christians and Jews, but to the world at large, Ezekiel 20 gives us further insight into this important historical junction of Israel in that
- It was considered by the Lord the decisive moment in which He made His choosing of the seeds of Jacob official (Deut. 7:6-8). In other words, without Exodus, there would not only be no nation of Israel, and for that matter, no fulfillment of God’s promise to Abraham to bless all the nations through his seed.
- The choosing of the seeds of Jacob represents God’s own pledge to be the Lord their God (20:5) — a covenantal relationship that binds God to His promise throughout the rebellious history of Israel;
- Such a promise is made under oath (20:5), and with God, His oath is irrevocable;
- The land of Canaan is described by the Lord as not only “a land flowing with milk and honey” but also “the most beautiful of all lands” (20:6). Palestine today, after centuries of curses by the Lord because of the sins of Israel, is no comparison to its former days. It must have been very different then to deserve to be called the most beautiful of all lands. Metaphorically too, we can see how blessed are those who love and obey the Lord; we are dwelling in the most beautiful place on earth;
- The Israelites, during that four hundred years in Egypt (Gen. 15:13; Acts 7:6), had degenerated into a people who defiled themselves with the worship of the Egyptian idols (20:7), having totally forsaken the God of their fathers—that perhaps explains why Moses had to flee Egypt as his own people were totally ignorant of God to the point that even upon his return, they hardly knew who Yahweh was and were reluctant to be led by Moses even in light of the many miracles he performed in God’s name; and yet
- God kept His promise for the sake of His name and “would keep it from being profaned in the eyes of the nations” (20:9) which is no reflection of God’s ego (though He is absolutely right in protecting His name as the Creator God), but rather for the sake of the nations so that they may also know Him as the One True God of the universe.
With such love and privilege conferred upon Israel, no wonder the Lord would not entertain the phony inquiry of the elders in exile who continued in the path of rebellion of their forefathers. The questions to us today, though, are really the same: Are the love and privilege conferred upon us by God, especially through the sacrifice of His Son the cross any less? Are we also embarking on the same path of rebellion of the Israelites?
20:13-17—The Rebellious Generation That Left Egypt
(1) “Yet the people of Israel rebelled against me in the desert” (v. 13)
a. What might be the two key events of rebellion that marked this first generation in the desert? (see Exod. 30 and Num. 14)
b. Also read Exodus 16:27 for an example of the violation of Sabbath.
(2) How did God react to their disobedience? (v. 13b; Exod. 32:10; Num. 14:12)
(3) Why did God relent from His wrath? (vv.14, 17; see Exod. 32:12; Num. 14:12-16)
(4) Though the Lord did not destroy them, what punishment did He swear to inflict upon them (i.e. the people of that generation)? (v. 15; Num. 14:26-35)
20:18-26—The Rebellious Generation That Grew up in the Desert
(5) Although the Lord appeared to have given up on the first generation in the desert, He now turns to the their children (vv. 18-20). In telling them not to follow the statutes of their fathers and their idols...
a. ... what relationship does He remind them of? (v. 19)
b. ... what specific instructions does He remind them to keep? (vv. 19-20)
(6) What happened to this 2nd generation in the desert? (v. 21)
(7) Can you remember one or two major incidents of their rebellion? (see Num.15:32 for the violation of Sabbath and Num. 16-17 for the two most notorious rebellious acts of their time)
(8) Why did God again relent from His wrath? (v. 22; Num. 16:22, 46-47)
(9) Although the Lord did not completely destroy them, what punishments does the Lord pronounce on them? (vv. 23-26)
(10) Read carefully these punishments mentioned by the Lord: When and how have they been fulfilled?
20:27-29—The Rebellious Generations in the Promised Land
(11) Were the generations that possessed the Promised Land any different from their fathers? (v. 27)
(12) What specific sins are being highlighted of these generations? (vv. 28-29)
(13) Of all these generations mentioned in this chapter, which in your opinion should bear the greatest of God's wrath? Why?
(14) What is the message to the current generation in Ezekiel’s time?
(15) What is the main message to you today and how may you apply it to your life?
“You say, ‘We want to be like the nations, like the peoples of the world, who serve wood and stones'.” (Ezek. 20:32)
In rebuking the elders who came to inquire of the Lord through Ezekiel, the Lord unleashes a series of accusations against not only them but He begins with those of the generation that He chose back then in the land of Egypt. In so doing, He concludes His accusations by pointing out what appears to be their core problem all along and that is, “You say, ‘We want to be like the nations, like the peoples of the world, who serve wood and stones’.” (20:32). This, in fact, is not just the core problem of the people of Israel, but that of all who have sought to know the Lord and eventually decided not to follow and worship Him.
I am sure you have had the same experience as I have had over the years: As we shared the gospel of Jesus Christ with seekers who initially showed great interest in the gospel, they eventually decided not to receive Jesus Christ as their Lord and Savior. It is not that they are not convinced of the validity of the claim of Jesus Christ as the Son of God and that by His death and resurrection He is the “Only Way” to God, the Father, and thus eternal life (Jn. 14:6), their problem lies in wanting to remain like the peoples of the world who can serve whatever gods they want, including themselves. They have found the gospel too restrictive. They want to be able to believe in Jesus Christ and do whatever they want at the same time. They want to love the world and love God at same time.
But the message by the Lord to the young ruler who wished to pursue eternal life is very clear: He has to get rid of the idol in his heart (which, in his case, is his wealth) and follow Him (Mk. 10:21) in order to inherit eternal life. The Apostle John further asserts that, “If anyone loves the world, the love of the Father is not in him” (1 Jn. 2:15).
Even for us who have believed in and who follow Jesus Christ, we have to be constantly reminded that our love for the Lord and that for the world are still mutually exclusive!
20:30-31—The Answer to the Inquiring Elders
(1) The Lord uses some 26 verses to frame His answer to the elders who have come to inquire of Him through Ezekiel (vv. 1-3):
a. What is His answer to the inquiring elders? (v. 31b)
b. What is the reason for His answer? (vv. 30-31a)
c. In essence, is this current generation of people in exile any different from their fathers? Why or why not?
20:32-44—A Message of Unyielding, Tough Love
(2) What does the Lord accuse them of (as their core desire as a people or nation)? (v. 32a)
(3) What is God’s answer to their desire? (v. 32b) What does it mean?
(4) In promising that they could never
worship any other gods but Him (which is the essence of His answer above) ...
a. ... what kind of rule will God exercise over them? (v. 33)
b. From their scattering (i.e. exile) among many nations, where will God bring them to? (v. 35)
c. The place is called “the desert of the nations” (vv. 35-37, see Note below)
- What will happen there? (vv. 35b -36)
- While God will execute His judgment upon them, why does He call it a rod (of the shepherd)? (v. 37)
d. The purposes of the judgment (v. 38)
- What is meant by bringing them into the bond of (His) covenant?
- What will this process of purging accomplish?
- Since they are brought back to God’s covenant with them, why will they not be brought back to their physical Promised Land?
(5) Final Restoration (vv. 39-44)
a. Why does the Lord say in a sarcastic way that this current generation of His people could continue to serve idols? (v. 39)
b. What will happen in the end by God’s sovereignty? (vv. 40-42)
c. How does the Apostle Paul echo this ultimate keeping of the covenant by God? (Rom. 11:26-28)
d. In the reading of their final destiny (vv. 42-44) ...
- ... how should the generation of Israel of our days who have actually returned to their land respond to these words of the Lord?
- What have we learned about the Lord through this entire chapter?
(6) What is the main message to you today and how may you apply it to your life?
Note:
“The desert of the nations” appears not to refer to any specific location, but is a spiritual metaphor of the wandering of the people of Israel away from the Lord and their sufferings in the hands of the nations, and from a historical perspective, this has continued even after the time of Ezekiel, basically until today. The great news is that God has never given them up nor reneged on His covenant. This message is immediately followed by the prophecy concerning their eventual restoration to Mount Zion, God’s holy mountain, upon the return of their Messiah, our Lord Jesus Christ.
“I will take note of you as you pass under my rod and I will bring you into the bond of the covenant.” (Ezek. 20:37)
As I was reading God’s unleashing of His accusations against successive generations of the people of Israel in Ezekiel 20, I detected a pattern of repetition. I am not talking about the rebellious acts of successive generations of the people of Israel which is certainly true—they kept returning to their idols, they kept disobeying the decrees of the Lord and they kept desecrating His Sabbaths (20:8, 13, 21). I am referring to how God, having sworn to pour out His wrath on them, finally relented and each time, He did so for the sake of His name so that He would not be profaned in the eyes of the nations (vv. 9, 14, 22).
While the reason so given is certainly true in that ultimately, His desire is to have all nations come to know and worship Him (Isa. 2:2-4), there is, however, a much deeper reason which is also made plain in the midst of all the words of rebuke: “Yet I looked on them with pity and did not destroy them or put an end to them in the desert” (20:17). As deserving of punishment as the people of Israel are, God remains a faithful God who will not renege on His covenant with His people in spite of their continuous rebellion. As a result, to those who belong to Him, even His chastisements (which are most severely inflicted upon the people of Israel) are not meant to destroy, but to lead them back to Him. And so we read, “I will take note of you as you pass under my rod and I will bring you into the bond of the covenant.” (20:37).
Israel will forever be His sheep. Though the shepherd’s rod is one of punishment, the Great Shepherd will take note of them as they pass under His rod so that they will not be completely destroyed. He puts a limit on the time and severity of this punishing rod.
And, the purpose of the punishing rod is to bring them back into the bond of the covenant. While some see the “bond” as referring to a burden, others see it as referring to a chain, not so much of imprisonment, but of securing an unbreakable boundary so that Israel will forever be under His covenant of love.
As we continue to witness Israel under this rod of the Lord even today, we know that it is meant to bring them eventually back to this bond of the covenant “the entire house of Israel will serve” Him (20:40).
What a glorious hope the people of Israel have and this is the same hope we have in Christ Jesus (Isa. 2:2ff).