TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 20:10–26. His three-level outline is real structure in the source text, so it is rendered as structure.
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1 Co. 10 and Heb. 3), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I.The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour,
1.That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again.
2.That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, Deu 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Gal 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone.
3.That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note,
(1.)Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Neh 9:14), Thou madest known unto them thy holy sabbaths.
(2.)Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day.
(3.)Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
II.Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Exo 32:12; Num 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III.God's determination to cut off that generation of them in the wilderness.
He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15, Eze 20:16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Num 14:22, Num 14:23; Psa 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV.The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17.
Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, Pe1 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19, Eze 20:20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V.The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21):
The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, Deu 31:27. And Deu 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Num 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We ware not cleansed from that iniquity unto this day, Jos 22:17; Psa 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, Deu 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face form them; and (Eze 20:26, Eze 20:27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21, Eze 20:22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI.The judgments of God upon them for their rebellion.
They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness - the plague that broke in upon them, the fiery serpent, and the like - which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Num 16:21), when he said, Take the heads of the people and hang them up (Num 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (Deu 27:26), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zac 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Rom 1:24, Rom 1:26), gave them up to their own heart's lusts (Psa 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 10 and following) Therefore I expelled them from the land of Egypt, and brought them into the desert, and gave them my commandments, and showed them my judgments, which a man should do and live by them. Moreover, I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctifies them. But the house of Israel provoked me in the desert. They did not walk in my commandments and they cast away my judgments, which a man should do and live by them, and they greatly violated my Sabbaths. Therefore, I said that I would pour out my fury upon them in the wilderness and consume them, and I did so for the sake of my name, so that it would not be profaned in the sight of the nations, from whom I had brought them out. These things are said to those who were brought out of Egypt into the wilderness: that, having been freed from the vices of the Egyptians, they might more easily fulfill the commandments of God in the solitude and observe his judgments and keep the Sabbath. These things were given as a sign between the one who gave them and those to whom they were given, as the Scripture says: And the Lord spoke to Moses, saying: And you, command the Israelites, saying: See, and keep my Sabbaths, which is a sign between me and you throughout your generations, that you may know that I, the Lord, sanctify you, and keep the Sabbath, because it is holy to you. Whosoever violates it shall be put to death. Everyone who works on it shall have that soul cut off from among his people (Exod. XXXI, 13, 14). Therefore, the Sabbath and circumcision are given as a sign of the true Sabbath and true circumcision: so that we may know that we must rest from the works of the world and circumcise not the flesh, but the heart. Thus, by working for six days, we rest on the seventh day, doing nothing else day and night except acknowledging that everything we live is owed to the Lord, and at the return of the week, we consecrate ourselves entirely to His name, so that through the sanctification of the day, we may remember the Lord who sanctifies us. The Lord gave these commandments and statutes and the observance of the Sabbath in the desert, so that those who did them would live by them and not go beyond them, as promised in the Gospel. They violated them, not once or a little, but greatly, so that the extent of the violation would be shown. Therefore, he said and decided in his mind to pour out his anger upon them in the desert and consume them, as he spoke to Moses: 'Leave me, and in my anger, I will destroy them.' (Exodus 32:10). But he did not want to do it, sparing the Egyptians and the other nations, so that they would not be scandalized, and waiting for the repentance of those he had mercy on. And it should be noted that when he spoke to the Israelites after the offense that he said, 'I did it for the sake of my name, so that it would not be violated in the presence of the nations from which I expelled them.' At that time, they were still in the midst of those nations, as they had not yet left. But now, after they have left, it is said, 'From the nations from which I expelled them.'
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Summary
Ezekiel 20:11 stands as a poignant reminder of God's foundational covenant with Israel, wherein He graciously bestowed His divine statutes and judgments upon them in the wilderness. This verse encapsulates the profound truth that obedience to these divinely revealed commands was not merely a legal requirement but the very pathway to holistic life and flourishing within their sacred relationship with God. It sets a crucial theological precedent, highlighting God's benevolent provision and Israel's inherent responsibility, thereby laying the groundwork for the subsequent indictment of their persistent rebellion and the tragic consequences of their disobedience.
Context
Literary Context
Ezekiel 20 opens with the elders of Israel approaching the prophet, seeking a divine word, likely hoping for an oracle of comfort or restoration amidst their Babylonian exile. However, instead of immediate solace, God delivers a scathing historical indictment, meticulously recounting Israel's chronic rebellion from their time in Egypt, through the wilderness wanderings, and into the Promised Land. Verse 11 is strategically positioned within this lengthy historical overview, serving as a pivotal statement of God's initial grace and provision at Mount Sinai. By emphasizing God's benevolent act of giving His life-giving laws, this verse starkly contrasts with Israel's subsequent and continuous disobedience, which is detailed in the verses that follow. This contrast underscores the egregious nature of their sin and provides the theological justification for the judgment they are currently experiencing in exile.
Historical & Cultural Context
The prophetic ministry of Ezekiel unfolds during the Babylonian exile, around 591 BC, with the prophet ministering to the displaced Jewish community by the Chebar Canal. His audience comprises a generation grappling with the devastating consequences of national sin, desperately seeking to comprehend the reasons behind their displacement and suffering. God's reference to "my statutes" and "my judgments" directly invokes the Mosaic Covenant, the foundational agreement established at Mount Sinai. This covenant marked Israel's transformative transition from enslaved people to a unique nation governed by divine law. These laws were not merely ceremonial rituals but comprehensive guidelines for every aspect of life—social, judicial, moral, and ceremonial—designed to set Israel apart as God's holy people and ensure their well-being and prosperity in the land. The concept of "living in them" would have deeply resonated with the Deuteronomic emphasis on obedience leading to life and blessing, a theme central to their historical and theological understanding.
Key Themes
This verse is central to several overarching themes prevalent in Ezekiel and the broader Old Testament narrative. It powerfully articulates the theme of Divine Revelation and Provision, showcasing God's sovereign initiative in graciously revealing His will and providing the means for His people to live righteously. It also introduces the critical theme of Covenantal Obedience and its Consequences, emphasizing that God's laws were given as a pathway to "life"—a holistic state of flourishing, peace, and spiritual vitality, far beyond mere physical existence. The subsequent narrative in Ezekiel 20, however, immediately pivots to Israel's Persistent Rebellion and Apostasy, illustrating their tragic failure to embrace this life-giving path, which ultimately led to Divine Judgment and Exile. The verse thus serves as a poignant reminder of what Israel forfeited through disobedience, simultaneously setting the stage for future promises of restoration based solely on God's sovereign grace, not their merit, as profoundly expressed in the vision of the dry bones and the new covenant.
Exposition and Analysis
Key Word Analysis
This primitive root signifies not merely a passive handing over, but an active, intentional bestowal. In this context, God's "giving" of His statutes and judgments highlights His sovereign initiative and gracious provision, establishing the covenant relationship and offering the means for Israel's flourishing. It implies a deliberate act of divine generosity and commitment, emphasizing that the law was a gift, not a burden.
Derived from a root meaning "to judge," this term refers to God's judicial pronouncements, verdicts, and decrees. It encompasses both the act of judging and the resulting righteous ordinances or laws. These "judgments" were not arbitrary rules but expressions of divine justice and righteousness, providing a framework for ethical conduct and societal order that reflected God's own perfect character and ensured equity within the community.
This root means "to live" or "to revive." In the context of God's laws, "to live in them" signifies more than mere biological existence. It denotes a holistic, vibrant, and flourishing life—spiritual vitality, well-being, prosperity, and peace within the covenant relationship. It points to the abundant life that results from alignment with God's will, contrasting sharply with the spiritual death and national calamity brought about by disobedience. This "life" is comprehensive, touching every aspect of human experience.
Verse Breakdown
"And I gave them my statutes"
This clause underscores God's proactive and benevolent role in initiating and establishing the covenant with Israel. "Statutes" (Hebrew: chuqqâh) refer to fixed decrees, ordinances, or established enactments, representing the non-negotiable, foundational principles of God's law. God freely and graciously bestowed these essential guidelines upon His chosen people, demonstrating His desire for their order and well-being.
"and shewed them my judgments"
Complementing "statutes," "judgments" (Hebrew: mishpâṭ) refer to God's judicial rulings and righteous decrees, which provided just and equitable standards for their society and personal conduct. The verb "shewed" (Hebrew: yâdaʻ, "to know" or "make known") implies that God not only provided these laws but also made them clear, understandable, and accessible, revealing their purpose and practical application to His people.
"which [if] a man do"
This clause introduces the crucial element of human responsibility and agency within the covenant relationship. The phrase "a man" (Hebrew: ʼâdâm) refers broadly to any human being, emphasizing the universal applicability of this principle to all who would enter into covenant with God. The verb "do" (Hebrew: ʻâsâh) signifies active obedience, performance, and diligent adherence to God's commands, implying a commitment that goes beyond mere intellectual assent to practical implementation.
"he shall even live in them"
This is the profound promise and consequence of obedience. "Live in them" signifies a state of flourishing, vitality, and well-being that is intrinsically linked to walking in God's ways. It implies spiritual, physical, and communal prosperity, a life fully aligned with God's design and purpose for His people, in stark contrast to the death, desolation, and judgment that result from disobedience. This "life" is not merely survival but a vibrant, meaningful existence.
Literary Devices
Ezekiel 20:11 employs several powerful literary devices that enhance its theological impact and underscore its message. The most prominent is Covenantal Language, drawing directly from the established legal and relational framework of the Mosaic Covenant, echoing foundational passages like Leviticus 18:5. This immediate resonance would have reminded the exiled Israelites of their foundational identity and the terms of their relationship with Yahweh. The verse also utilizes Contrast, implicitly setting up the divine faithfulness and benevolent provision ("I gave them," "shewed them") against Israel's subsequent, unstated rebellion, which is then explicitly detailed in the verses that follow. Furthermore, the phrase "he shall even live in them" functions as a form of Conditional Promise, where life and flourishing are presented as the direct, certain outcome of obedience. This promise carries a profound sense of Irony within the broader context of Ezekiel 20, as the very people given this life-giving path repeatedly chose disobedience, leading to their spiritual death and national ruin.
Theological and Thematic Connections
Ezekiel 20:11 encapsulates a fundamental theological truth woven throughout Scripture: God's commands are not arbitrary burdens but pathways to life and flourishing. This principle, first articulated in the Mosaic Covenant, reveals God's benevolent character and His desire for His people's well-being. The "life" promised here is holistic, encompassing spiritual vitality, physical health, and communal prosperity, all contingent upon faithful obedience. While Israel repeatedly failed to uphold their end of the covenant, leading to judgment, this verse highlights the enduring divine standard and the inherent goodness of God's law. It sets the stage for understanding the depth of Israel's sin and the necessity of a new covenant where obedience is supernaturally enabled by God's grace, not human effort.
Reflection and Application
Ezekiel 20:11 serves as a profound reminder that God's ways are always designed for our ultimate good and flourishing. In a world that often views rules as restrictive, this verse challenges us to see divine commands not as burdensome regulations but as life-giving principles. For believers today, while salvation is not earned by keeping the law but received by grace through faith in Jesus Christ, the principle that obedience leads to a fuller, more abundant life remains profoundly true. When we align our lives with God's revealed will—whether through the moral principles embedded in the Old Testament, the liberating teachings of Jesus, or the guiding wisdom of the Holy Spirit—we experience a deeper sense of purpose, peace, and spiritual vitality. Living "in" God's commands means not just intellectually assenting to them but actively integrating them into our daily choices, relationships, and priorities, trusting that His wisdom truly leads to the most genuine and satisfying life possible. It calls us to a life of responsive, joyful obedience, recognizing that God's commands are expressions of His love and His blueprint for our flourishing.
Questions for Reflection
FAQ
What does "he shall even live in them" truly mean in this context?
In Ezekiel 20:11, "he shall even live in them" signifies a holistic and abundant life, far beyond mere physical existence. The Hebrew word for "live" (châyay) implies flourishing, well-being, prosperity, and spiritual vitality within the covenant relationship. It means that by actively obeying God's statutes and judgments, an individual or the nation of Israel would experience true life—a life characterized by God's blessing, peace, and communion, both individually and communally. This concept is deeply rooted in the Old Testament's understanding of wisdom and covenant, where obedience to God's ways leads to a rich and satisfying existence, as seen in passages like Deuteronomy 4:1 and Proverbs 3:1-2. It stands in stark contrast to the "death" (spiritual, national, and sometimes physical) that results from disobedience and rebellion against God's life-giving commands. It is a promise of flourishing in every dimension of life.
Christ-Centered Fulfillment
Ezekiel 20:11, with its profound emphasis on living by God's statutes to attain "life," finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. While the Old Covenant promised life through perfect obedience to the law, Israel's consistent failure demonstrated humanity's inherent inability to perfectly fulfill its demands, thereby revealing the law's primary role in exposing sin, as Romans 3:20 clearly states. Jesus, however, perfectly embodied and fulfilled the law, not only living in complete, sinless obedience but also becoming the very source of life for all who believe. He declared, "I have come that they may have life, and have it to the full" (John 10:10). Through His atoning sacrifice on the cross, Christ bore the curse of the law's failure, offering a new covenant where righteousness is imputed by faith, and the Holy Spirit enables believers to walk in God's statutes, not for salvation, but as a joyful response to it, as powerfully prophesied in Ezekiel 36:27. Thus, the "life" promised in Ezekiel 20:11 is fully realized in Christ, who is our life (Colossians 3:4), and through whom we receive not just physical existence, but eternal, spiritual vitality and communion with God, becoming partakers of His divine nature (2 Peter 1:3-4).