TRV
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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 15) Therefore I lifted up my hand against them in the wilderness, to not bring them into the land that I had given them, flowing with milk and honey, which is the most excellent of all lands, because they had rejected my judgments and had not walked in my commandments, and had violated my sabbaths. After idols their heart went, and my eye spared them so as not to kill them, nor did I consume them in the wilderness. LXX: And I lifted up my hand against them in the wilderness, so as to not bring them into the land that I had given them: a land flowing with milk and honey: a hive beyond all lands: because they rejected my justifications, and had not walked in my commandments, and had violated my sabbaths, and had walked after the thoughts of their own hearts. And my eye spared them, so that I would not destroy them, and I did not kill them in the wilderness. Indeed I resolved to pour out my fury on them and to destroy them, but I acted for the sake of my name, so that it would not be profaned among the nations, namely the Amalekites and the others who fought against them in the wilderness. I did not allow them to enter the land that I had promised to give them, a land flowing with milk and honey, which is the most excellent of all lands, like a honeycomb. The cause of this punishment and sentence is that they rejected my judgments, did not walk in my statutes, and violated my Sabbaths. The cause of this cause is that they did not do these things because their heart followed the idols of Egypt. However, my eye spared them, saying that I would not kill them and destroy them completely. But it is asked, how did I spare them when their corpses fell in the wilderness, and no one entered the promised land except Joshua and Caleb, the son of Jephunneh. From which we understand that they are not kept for eternal punishments, nor erased from the book of the living, nor consumed in the presence of the Lord. For if it is believed that they perished because they were not admitted into the land of promise, then Moses also perished, who only saw the land of promise and did not enter it. This is mentioned in the book of the Lord Jesus: My servant Moses has died (Deut. XXXIV, 5). And in Malachi: Remember the Law of Moses my servant (Malachi 4:4). And in Jeremiah, as if speaking to a friend and familiar, God says: If Moses and Samuel stood before me (Jeremiah 15:1). Otherwise, it must be believed that the prayers of Moses were heard, when he interceded for the people, saying: If you forgive them their sin, forgive; but if not, blot me out of the book that you have written (Exodus 32:32, 33). But so that we may know that God's intention towards his sons and servants is for their improvement, not their destruction, let us listen to the testimonies of the Scriptures. My son, do not be saddened by the discipline of the Lord, nor be discouraged when you are rebuked by Him (Prov. III, 11). For whom the Lord loves, He corrects; and He chastises every son whom He receives (Heb. XII, 6). And in another place: When He killed them, then they sought Him (Ps. LXXVI, 34). And in the Song of Deuteronomy it says: I will kill, and I will give life (Deut. 32:39). We can also say this literally, that He did not destroy them, nor did He consume them with their offspring and descendants, but after killing the fathers, He spared the sons, whom He brought into the Promised Land.
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Summary
Ezekiel 20:15 powerfully encapsulates a pivotal moment in Israel's wilderness journey, revealing God's solemn oath to withhold the Promised Land from the rebellious generation liberated from Egypt. This verse underscores the severe consequences of persistent disobedience and idolatry, highlighting God's unwavering justice even as it poignantly recalls the inherent goodness, abundance, and unparalleled desirability of the land He had originally promised—a land described as "flowing with milk and honey" and "the glory of all lands." It serves as a stark and enduring reminder of forfeited blessings due to unfaithfulness to the divine covenant.
Context
Literary Context
Ezekiel 20 is a profound historical retrospective, delivered by the prophet to the elders of Israel who sought a word from the Lord during the Babylonian exile. The chapter serves as a scathing indictment of Israel's long and consistent history of rebellion against God, beginning in Egypt, continuing throughout their forty years in the wilderness, and persisting even after their settlement in Canaan. God systematically recounts how His gracious acts of deliverance and covenant establishment were met with persistent idolatry, grumbling, and disobedience at every stage of their national existence. Verse 15 specifically focuses on the wilderness generation, detailing God's righteous judgment against them for violating His statutes, profaning His Sabbaths, and rejecting His commands, which ultimately led to their exclusion from the promised inheritance. This historical recounting functions as a powerful theological argument for the justice of the Babylonian exile, demonstrating that Israel's current predicament is not arbitrary but a culmination of centuries of unfaithfulness, echoing the covenant curses outlined in Deuteronomy 28.
Historical & Cultural Context
The historical setting for Ezekiel's prophecy is the Babylonian exile (c. 593-571 BC), where the prophet, a priest himself, ministered to the exiled community. For this audience, the recounting of past judgments was not merely a historical lesson but a direct, divine explanation for their present suffering and a fervent call to repentance. The concept of "lifting up the hand" was a common and deeply significant practice in the ancient Near East for swearing an oath, signifying a solemn, binding, and irrevocable declaration, often invoking divine witness to the truth and certainty of the spoken word. The description of the land as "flowing with milk and honey" was a well-established and cherished cultural idiom in ancient Israel, signifying unparalleled fertility, abundance, and divine blessing. This imagery, first promised to Abraham and reiterated to Moses in Exodus 3:8, would have profoundly resonated with the exiles, emphasizing the immense and precious loss incurred by their ancestors and, by extension, their own generation.
Key Themes
This verse contributes significantly to several key themes within Ezekiel and the broader Old Testament narrative. Firstly, it underscores the theme of Divine Justice and Judgment, demonstrating that God's covenant promises, while rooted in His grace, are conditional upon obedience. Persistent rebellion against His revealed will inevitably incurs severe consequences, as seen in the wilderness generation's exclusion. Secondly, it highlights God's Unwavering Faithfulness to His Word, even in judgment; the oath He swore was a righteous and certain fulfillment of His character and warnings, not a capricious act. Thirdly, the verse reinforces the Significance of the Promised Land as a tangible symbol of God's blessing, provision, and the unique covenant relationship He desired with Israel. Its description as "the glory of all lands" elevates its theological importance, making the denial of entry a profound spiritual and physical punishment. This theme of a forfeited inheritance due to sin and unbelief is a recurring motif throughout Israel's history, powerfully illustrated by the incident of the spies in Numbers 14.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to lift" or "to bear," used in a wide variety of applications, both literal and figurative. In this specific context, when combined with "hand," it forms the powerful idiom for swearing a solemn, binding oath. It conveys the weight, certainty, and irrevocable nature of God's divine declaration, emphasizing that His word is absolute and will be fulfilled.
A primitive word referring to the hand, which is frequently used figuratively in Hebrew to denote power, authority, means, direction, or agency. When God "lifts up His hand," it signifies an authoritative and binding oath, an act of solemn commitment that carries the full weight of His divine power, will, and sovereign intent, making the declaration absolutely certain.
Derived from a root meaning "prominence" or "beauty," this word signifies splendor, beauty, honor, or excellence. Describing the Promised Land as "the glory of all lands" emphasizes its exceptional beauty, fertility, and unique status as God's chosen inheritance for His people. This descriptor magnifies the profound loss and the severity of the judgment for the generation denied entry.
Verse Breakdown
"Yet also I lifted up my hand unto them in the wilderness,"
This clause introduces God's solemn and binding oath, made during Israel's forty-year wandering in the wilderness. The idiom "lifted up my hand" signifies an irrevocable divine promise or, as in this context, a judgment sworn under oath, underscoring the absolute certainty and finality of God's declaration against the rebellious generation.
"that I would not bring them into the land which I had given [them],"
This specifies the precise content of God's oath: the denial of entry into the Promised Land for that particular generation. Despite God's initial gracious promise and gift of the land to Abraham's descendants, the persistent rebellion and unbelief of this generation led to the forfeiture of that tangible blessing for them, highlighting the conditional nature of covenant blessings based on faithfulness.
"flowing with milk and honey,"
This vivid and iconic idiomatic phrase describes the unparalleled fertility, abundance, and desirability of the Promised Land. It paints a picture of a land rich in pastures (producing milk from livestock) and lush vegetation (producing honey from wild bees or dates), symbolizing divine provision, blessing, and an ideal environment for His people.
"which [is] the glory of all lands;"
This final descriptor further exalts the Promised Land, declaring it to be supremely beautiful, excellent, and preeminent among all nations. It emphasizes the immense magnitude of what was lost by the disobedient generation, highlighting the preciousness and unique status of God's intended gift to His chosen people.
Literary Devices
Ezekiel 20:15 employs several potent literary devices to convey its message with force and clarity. The phrase "lifted up my hand" is a powerful example of Anthropomorphism, attributing a human action (lifting a hand to swear an oath) to God, thereby making His solemn oath more relatable and impactful for the human audience, while emphasizing the divine commitment and authority. The description of the land as "flowing with milk and honey" functions as both a classic Merism and Hyperbole. As a merism, it uses two abundant products (milk and honey) to represent the totality of the land's extraordinary fertility and richness. As hyperbole, it exaggerates for emphasis the ideal and superabundant nature of the land. This phrase also serves as a potent Symbolism for divine blessing, covenant fulfillment, and the ultimate provision of God. The concluding phrase, "the glory of all lands," is a form of Superlative Language, emphasizing the unparalleled excellence, beauty, and desirability of the Promised Land, which in turn heightens the tragedy and severity of its forfeiture. The entire verse, within the broader context of Ezekiel 20, serves as a powerful Retrospection, allowing the prophet to look back at past historical events to explain the present circumstances of the exile and to provide a solemn warning against future rebellion.
Theological and Thematic Connections
Ezekiel 20:15 powerfully illustrates the biblical principle that while God is merciful, gracious, and patient, He is also absolutely just and righteous. Persistent rebellion and unfaithfulness against His covenant commands inevitably bring severe consequences. The denial of entry into the Promised Land for the wilderness generation serves as a sobering historical precedent, demonstrating that even those who have experienced God's miraculous deliverance and provision can forfeit their tangible and spiritual inheritance through unbelief and disobedience. This divine judgment underscores the profound seriousness of sin and the necessity of obedience to God's revealed will, not as a means to earn salvation, but as a response of love, trust, and gratitude to His covenant faithfulness. It highlights that God's promises, while sure, are often accompanied by expectations of a faithful response from His people.
Reflection and Application
Ezekiel 20:15 serves as a timeless cautionary tale, reminding us that God's promises, while rooted in His unchangeable character and faithfulness, are often accompanied by expectations of obedience and trust from His people. The wilderness generation, despite witnessing incredible divine power, provision, and miraculous deliverance from slavery, allowed fear, idolatry, and persistent grumbling to overshadow their faith, leading to the forfeiture of a tangible, glorious inheritance. For believers today, this verse challenges us to deeply examine our own hearts: Are we truly walking in faith and obedience to God's Word, or are we, like Israel of old, prone to spiritual amnesia, complaining, and rebellion against His good and perfect will? It calls us to take God's commands and warnings seriously, to learn from the historical consequences of disobedience, and to cherish the spiritual inheritance we have in Christ. This reflection should motivate us to live lives that reflect our gratitude and commitment to Him, ensuring that our daily choices align with His purposes and that we do not forfeit the rich spiritual blessings available to us through faith.
Questions for Reflection
FAQ
What does "lifted up my hand" mean in this context?
In Ezekiel 20:15, the phrase "lifted up my hand" (Hebrew: nasa' yad) is a powerful and frequently used biblical idiom signifying the swearing of a solemn, binding oath. When God uses this phrase, it emphasizes the absolute certainty, irrevocability, and divine authority of His declaration. It's a gesture of ultimate commitment, whether in promise or, as here, in judgment, indicating that His word is final and will be fulfilled without fail. This idiom is seen elsewhere in Scripture, such as when God swears to Abraham in Genesis 22:16 that He will bless him.
Why was the land described as "flowing with milk and honey" and "the glory of all lands"?
The phrase "flowing with milk and honey" is a rich, ancient Near Eastern idiom used to describe a land of extraordinary fertility, abundance, and natural provision. "Milk" would come from the rich pastures supporting thriving livestock, and "honey" would refer to the produce of wild bees or, more commonly, the sweet syrup derived from dates, signifying lush vegetation and bountiful harvests. This imagery conveyed the ideal, blessed, and highly productive nature of the land God promised to Israel. Describing it as "the glory of all lands" further elevates its status, emphasizing its unique beauty, desirability, and divine favor, making it a truly exceptional and preeminent inheritance among all nations. This description underscores the profound and tragic loss experienced by the generation denied entry, highlighting the magnitude of God's intended blessing and the severity of their forfeiture.
Christ-Centered Fulfillment
Ezekiel 20:15, while depicting God's righteous judgment against Israel's rebellion and their forfeiture of the earthly Promised Land, ultimately points to the greater fulfillment of God's promises in Christ. The earthly Promised Land, described as "flowing with milk and honey" and "the glory of all lands," served as a type and shadow of the spiritual inheritance and eternal rest offered through Jesus. Just as the wilderness generation forfeited their physical inheritance due to unbelief and disobedience, humanity, through sin, forfeited true fellowship with God and access to His ultimate, spiritual blessings. However, Christ, the true and faithful Israelite, perfectly obeyed God where Israel failed. Through His atoning sacrifice on the cross, He opens the way to a new and better "Promised Land"—the heavenly kingdom and eternal life. Believers are now called to enter into God's spiritual rest, not through perfect obedience to the Law, which is impossible for fallen humanity, but through faith in Christ, as powerfully articulated in Hebrews 4:1-11. Jesus Himself is the ultimate "glory" of all lands and indeed, of all creation, and in Him, we find the ultimate abundance and provision, far surpassing any earthly "milk and honey." He offers "living water" that quenches spiritual thirst (John 4:10) and declares Himself the "bread of life" who satisfies eternal hunger (John 6:35). Thus, the judgment in Ezekiel 20:15 underscores the seriousness of sin, but simultaneously magnifies the boundless grace of God in Christ, who provides a way for all who believe to inherit an eternal dwelling place, a "new heaven and a new earth" (Revelation 21:1), where the glory of God truly dwells forever.