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.
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Summary
Ezekiel 20:16 delivers a potent divine indictment against the people of Israel, meticulously outlining the profound spiritual rebellion that precipitated God's judgment and their subsequent exile. The verse concisely captures their persistent pattern of disobedience, characterized by a deep contempt for divine law, a consistent failure to live by God's statutes, and a deliberate desecration of His sacred institutions, all stemming from a heart fundamentally alienated from the one true God and instead devoted to idolatry.
Context
Literary Context
This verse is situated within a lengthy and somber historical recounting of Israel's rebellious relationship with Yahweh, detailed throughout Ezekiel 20. The chapter opens with elders of Israel seeking a word from the Lord, but God emphatically refuses to be consulted, instead delivering a scathing prophetic indictment through Ezekiel. The Lord systematically narrates how, from their time in Egypt, through the wilderness wanderings, and into the Promised Land, Israel consistently defied His commands, specifically His judgments, statutes, and Sabbaths, while repeatedly pursuing idolatry. Verse 16 functions as a climactic summary statement, pinpointing the cumulative spiritual failures that necessitated the severe judgment of exile, which Ezekiel himself was experiencing alongside the exiles in Babylon. It highlights the deep-seated spiritual pathology that permeated generations, demonstrating God's righteous response to their persistent unfaithfulness.
Historical & Cultural Context
The prophet Ezekiel ministered during the tumultuous period of the Babylonian exile (c. 597-571 BC), a time of immense national trauma for the kingdom of Judah. The people had been forcibly deported from their homeland, Jerusalem was under siege, and the Temple, the very heart of their religious and national identity, was soon to be utterly destroyed. This calamitous exile was understood by the prophets, including Ezekiel, as divine judgment for centuries of unfaithfulness, particularly the widespread adoption of pagan religious practices and the flagrant neglect of the Mosaic covenant. The "judgments" (מִשְׁפָּט, mishpâṭ) and "statutes" (חֻקָּה, chuqqâh) refer to the comprehensive Mosaic Law, which governed every facet of Israelite life, from civil justice and moral conduct to ritual purity and worship. The "sabbaths" (שַׁבָּת, shabbâth) were a crucial and distinctive sign of the covenant between God and Israel, symbolizing their unique relationship and God's sanctifying power, as explicitly outlined in Exodus 31:13. Their desecration was a public and profound act of covenant breaking. "Idols" (גִּלּוּל, gillûl) were detestable pagan deities and their images, often associated with abhorrent fertility cults and even child sacrifice, which Israel repeatedly embraced despite explicit divine prohibitions (e.g., Deuteronomy 12:29-31).
Key Themes
Ezekiel 20:16 powerfully contributes to several overarching themes pervasive within the book of Ezekiel and the broader prophetic literature. Central is the theme of Divine Sovereignty and Justice, demonstrating God's unwavering commitment to His covenant and His righteous judgment against persistent rebellion and spiritual apostasy. It underscores the concept of Covenant Faithfulness (or, more accurately, Israel's profound lack thereof), highlighting their repeated failure to uphold their end of the covenant relationship, despite God's consistent grace and redemptive acts. The verse also emphasizes the Internal Nature of Sin, revealing that outward acts of disobedience and ritual defilement ("polluted my sabbaths") ultimately stem from a heart alienated from God and devoted to false gods ("their heart went after their idols"), a profound truth echoed throughout the prophets, such as in Jeremiah 17:9. Furthermore, it reinforces the dire Consequences of Idolatry, presenting it as the root spiritual adultery that inevitably leads to national devastation and exile, a pervasive message found in books like Hosea and Judges.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to spurn, abhor, cast away, or disdain. It conveys a strong sense of utter contempt and willful rejection. In the context of Ezekiel 20:16, it indicates that Israel's failure to keep God's judgments was not due to ignorance or weakness, but a deliberate and scornful dismissal of divine authority and wisdom. It implies a conscious act of rebellion against what God deemed valuable and necessary for their well-being and covenant relationship.
This root means to bore, wound, or dissolve, but figuratively, it means to profane, defile, or make common. When applied to the Sabbaths, it signifies that Israel treated a sacred institution as ordinary or unholy. This act of profanation was a direct assault on God's holiness and the distinctiveness of His covenant people. It highlights a disregard for the sacred boundaries God established, blurring the lines between the holy and the common, and thereby desacralizing a key sign of His presence.
Derived from a word meaning "log" (as round), this term is used derogatorily throughout the Old Testament to refer to pagan deities or their images. It implies something worthless, detestable, or a mere "dung-god." The use of this term here underscores the utter foolishness and spiritual degradation of Israel's choice to abandon the living God for inanimate, powerless objects, revealing the depth of their spiritual infidelity and the profound contempt God held for these false gods.
Verse Breakdown
"Because they despised my judgments,"
This opening clause establishes the fundamental reason for God's severe indictment. "Judgments" (Hebrew: mishpâṭ) refers to God's righteous decrees, ordinances, and laws, which provided the moral and legal framework for Israelite society and their covenant relationship with Yahweh. The act of "despising" them indicates a deep-seated contempt and willful rejection of God's revealed will, implying a conscious and scornful dismissal of divine authority and wisdom, rather than mere ignorance or accidental transgression.
"and walked not in my statutes,"
This phrase complements the preceding one, moving from an internal attitude of contempt to an external failure of obedience. "Statutes" (Hebrew: chuqqâh) refers to God's appointed rules, customs, and ordinances, which prescribed the specific ways in which Israel was to live in covenant with Him. To "walk not in" them signifies a consistent pattern of disobedience, a failure to live according to the prescribed ways of God, demonstrating a lifestyle that was contrary to the covenant demands and God's righteous expectations.
"but polluted my sabbaths:"
This clause identifies a specific and highly significant breach of the covenant, highlighting the gravity of their spiritual decline. The Sabbath was a foundational sign of God's covenant with Israel and a potent symbol of His sanctifying presence among His people. To "pollute" (profane, defile) the Sabbaths meant to treat them as common or unholy, thereby disrespecting God's holiness, disregarding the sacred rhythm He established for their lives, and undermining the very sign of their unique relationship with Him. This particular transgression was a stark indicator of their spiritual decline and disregard for God's unique relationship with them.
"for their heart went after their idols."
This concluding clause reveals the underlying spiritual root and ultimate cause of all the preceding transgressions. The "heart" (Hebrew: lêb) in biblical thought represents the totality of a person's inner being—their will, intellect, affections, and core desires, the seat of moral and spiritual decision-making. For their heart to "go after" (Hebrew: hâlak ʼachar) their "idols" (Hebrew: gillûl) signifies an active, passionate pursuit, a fundamental reorientation of their deepest affections and loyalties away from God and towards false gods. This spiritual adultery was the ultimate cause of their disobedience and profanation, demonstrating a complete abandonment of their covenant vows and a profound betrayal of the one true God.
Literary Devices
Ezekiel 20:16 effectively employs several literary devices to convey its powerful message of divine judgment and the root of Israel's apostasy. The most prominent is Cause and Effect, where the actions of Israel (despising judgments, not walking in statutes, polluting Sabbaths, and pursuing idols) are presented as the direct and undeniable cause for the judgment and exile recounted throughout Ezekiel 20. This structure clearly links their spiritual rebellion to its inevitable and devastating consequences. Symbolism is also profoundly evident, particularly in the mention of "my sabbaths," which were not merely laws but potent symbols of the covenant relationship between Yahweh and Israel, signifying His holiness and their unique status as His people. Their pollution thus symbolized a profound breach of this sacred bond and a rejection of their covenant identity. Similarly, "idols" are symbolic of spiritual infidelity, spiritual adultery, and the worship of anything that usurps God's rightful place in the heart. Furthermore, the phrase "their heart went after their idols" utilizes a form of Personification or Anthropomorphism, attributing an active, volitional movement to the "heart" (the seat of will and desire), vividly portraying the people's active, passionate, and deliberate pursuit of false gods, emphasizing the internal, volitional nature of their sin.
Theological and Thematic Connections
Ezekiel 20:16 profoundly articulates the deep spiritual infidelity that characterized Israel's relationship with God, revealing that outward acts of disobedience stemmed from an inward turning away from the Lord. This verse underscores the foundational truth that true worship and obedience flow from a heart solely devoted to God, and that any deviation, particularly towards idolatry, inevitably leads to a breakdown of the covenant relationship and its attendant blessings. It highlights God's unwavering justice in holding His people accountable to the standards of His covenant, demonstrating that His patience, while vast, is not infinite in the face of persistent rebellion and spiritual adultery. The pollution of the Sabbath, a sign of the covenant, and the pursuit of idols, a direct violation of the first commandments, encapsulate the comprehensive nature of their rejection of God's authority and love, serving as a stark warning against spiritual compromise.
Reflection and Application
Ezekiel 20:16 serves as a timeless mirror for self-examination, urging us to consider the true allegiance of our hearts. While contemporary society may not bow before physical statues, the principle of idolatry remains profoundly relevant and insidious. Anything that subtly or overtly usurps God's rightful place as the supreme object of our affection, trust, and devotion becomes an idol. This could manifest as an obsessive pursuit of wealth, career success, relational security, personal comfort, social affirmation, or even self-righteousness and intellectual pride. When these things become the primary drivers of our decisions, the source of our identity, or the ultimate object of our hope, they effectively "pollute our sabbaths"—that is, they defile the sacred spaces and times meant for God, and they cause us to "walk not in His statutes" by subtly or overtly compromising His commands for the sake of our chosen idols. This verse calls us to a radical reorientation of our inner being, ensuring that our hearts are not merely acknowledging God, but actively "going after" Him alone, seeking His judgments and statutes as the pathway to true life, spiritual flourishing, and freedom from the bondage of false gods. It challenges us to honestly assess what truly governs our affections and actions, reminding us that genuine, holistic obedience flows from an undivided heart fully committed to the Lord.
Questions for Reflection
FAQ
What does "polluted my sabbaths" specifically mean in this context?
"Polluted my sabbaths" (Hebrew: châlal shabbâth) means to profane, defile, or treat as common and unholy something that God designated as sacred. The Sabbath was not merely a day of rest; it was a foundational sign of God's covenant with Israel, symbolizing His sanctifying work and their unique relationship with Him. To pollute it meant to disregard its sacredness, to engage in forbidden activities, or to neglect its observance. This act demonstrated a profound disrespect for God's holiness and a breaking of the covenant, showing that their hearts were not truly devoted to Him, but had "gone after their idols" instead. This desecration was a visible manifestation of their deeper spiritual rebellion against the Lord, who had established the Sabbath as a perpetual sign, as seen in Exodus 31:13-17.
How does "their heart went after their idols" relate to the other forms of disobedience mentioned?
This phrase serves as the ultimate explanation and underlying root cause for all the preceding forms of disobedience. The "heart" in biblical thought refers to the core of a person's being—their will, intellect, emotions, and deepest desires, the very seat of their moral and spiritual choices. For the heart to "go after their idols" signifies a fundamental reorientation of their affections and loyalties away from the one true God and towards false deities or anything that usurps God's rightful place. It implies an active, passionate pursuit of these detestable things. Therefore, despising God's judgments, not walking in His statutes, and polluting His Sabbaths were not isolated acts but direct symptoms of this deeper, internal spiritual infidelity. Their external actions merely reflected the misplaced devotion of their hearts, illustrating that true obedience and covenant faithfulness flow from an undivided heart committed to God alone, as highlighted in Matthew 6:24.
Christ-Centered Fulfillment
Ezekiel 20:16, with its stark portrayal of Israel's chronic rebellion rooted in a heart turned towards idols, finds its ultimate fulfillment and resolution in Jesus Christ. The Old Testament consistently reveals humanity's pervasive inability to perfectly keep God's judgments and statutes, to honor His Sabbaths, or to keep their hearts from wandering after idols. This verse encapsulates the very sin problem that necessitated divine intervention and the inauguration of a new covenant. Jesus, as the perfect Israelite and the Son of God, perfectly fulfilled the Law, never despising God's judgments, always walking in His statutes, and truly honoring the Sabbath, not by legalistic adherence but by embodying its true purpose of bringing rest, healing, and spiritual liberation, as seen in His actions and teachings in Mark 2:27-28. More profoundly, Christ came to address the core issue identified in Ezekiel 20:16: the idolatrous, rebellious heart. Through His atoning sacrifice on the cross, He offers forgiveness for past idolatry and rebellion, and through His resurrection, He inaugurates a new covenant where the law is written not on tablets of stone but on the hearts of believers, enabling them to truly "go after" God with an undivided heart, as promised in Jeremiah 31:33. He breaks the power of sin and idolatry, transforming hearts of stone into hearts of flesh, so that through the indwelling Holy Spirit, believers can genuinely love God, obey His commands, and find their ultimate satisfaction and devotion in Him alone, rather than in the "worthless things" of this world, embodying the new creation described in 2 Corinthians 5:17.