Ezekiel 20:25

KJV

Wherefore I gave them also statutes [that were] not good, and judgments whereby they should not live;

KJV (with Strong's)

Wherefore I gave {H5414} them also statutes {H2706} that were not good {H2896}, and judgments {H4941} whereby they should not live {H2421};

Complete Jewish Bible

I also gave them laws which did them no good and rulings by which they did not live;

Berean Standard Bible

I also gave them over to statutes that were not good and ordinances by which they could not live.

American Standard Version

Moreover also I gave them statutes that were not good, and ordinances wherein they should not live;

Commentary

### SUMMARY
Ezekiel 20:25 encapsulates a profound and challenging aspect of divine judgment, where God declares that He "gave them also statutes [that were] not good, and judgments whereby they should not live." This verse is not to be understood as God literally providing evil laws, but rather as a judicial act reflecting the severe consequences of Israel's persistent rebellion and rejection of His truly good and life-giving commandments. It signifies a divine withdrawal of restraining grace, allowing Israel to experience the destructive outcomes of their chosen paths of idolatry and disobedience, which were indeed antithetical to true life and well-being.

### CONTEXT
* **Literary Context:** Ezekiel chapter 20 opens with the elders of Israel coming to the prophet to inquire of the Lord, likely seeking a favorable oracle or guidance. However, God, through Ezekiel, refuses to be consulted by them due to their deep-seated idolatry and unfaithfulness. Instead, the chapter becomes a detailed historical indictment, recounting Israel's unbroken pattern of rebellion against God from their time in Egypt, through the wilderness wanderings, and into the Promised Land. God meticulously details their defilement of His Sabbaths, their rejection of His righteous ordinances, and their embrace of pagan practices. Verse 25 is situated within God's explanation of His escalating judgments against His people, particularly after their repeated spurning of His good and life-giving laws. It serves as a climactic statement of judicial abandonment, setting the stage for further pronouncements of judgment and ultimately, a promise of future restoration driven by God's own name and glory.
* **Historical & Cultural Context:** The prophet Ezekiel delivers this message to the Jewish exiles in Babylon during the early 6th century BCE, a period of profound national crisis following the destruction of Jerusalem and the temple. The elders' inquiry reflects a persistent, yet often superficial, religiosity among the exiles. Culturally, ancient Near Eastern societies, including Israel, understood divine judgment to involve both direct intervention and the allowing of natural consequences for covenant breaking. The concept of "giving over" or "abandonment" as a form of judgment was recognized, where a deity might withdraw protection or allow a people to fall prey to the destructive outcomes of their own choices or the influence of malevolent forces. The "statutes not good" would have resonated with the horrific pagan practices Israel adopted, such as child sacrifice (explicitly mentioned in [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - The Abomination of Child Sacrifice")), which were utterly abhorrent to Yahweh and antithetical to the very essence of life and societal flourishing.
* **Key Themes:** This verse contributes significantly to several overarching themes in Ezekiel and the broader prophetic literature. Foremost is the theme of **Divine Judgment** as a righteous response to persistent rebellion and idolatry. It underscores God's holiness and His unwavering commitment to His covenant, even when His people are unfaithful. Another key theme is **Israel's Persistent Rebellion and Idolatry**, highlighting their unbroken cycle of turning away from God's life-giving ways. This leads directly to the theme of the **Consequences of Disobedience**, demonstrating that rejection of God's good laws inevitably leads to destructive outcomes, often self-inflicted. The paradox of God "giving" laws that are "not good" emphasizes His sovereignty even in judgment, allowing people to reap what they sow, as seen in the principle articulated in [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - The Principle of Sowing and Reaping"). This divine "giving over" is a severe form of judgment, underscoring the gravity of rejecting God's perfect will, which is always intended for life and blessing, as reiterated throughout the Torah (e.g., [Deuteronomy 30:19](/deuteronomy/30-19 "Deuteronomy 30:19 - Choose Life")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **gave (Hebrew, _nâthan'_):** This primitive root is highly versatile, meaning "to give," but used with a wide latitude of application including to "put," "make," "appoint," or "permit." In Ezekiel 20:25, its usage is crucial. It does not imply God literally legislated evil laws. Instead, in the context of divine judgment, _nâthan_ here signifies a judicial act of "giving over" or "permitting" Israel to be subjected to the consequences of their own choices, or to be enslaved by the very practices they had adopted in rejection of God's true laws. It reflects God's active sovereignty in allowing the natural, destructive outcomes of sin to unfold.
* **statutes (Hebrew, _chôq'_):** Derived from a root meaning "to engrave" or "to enact," _chôq_ refers to an enactment, ordinance, decree, or law. It encompasses both divine and human laws, customs, or appointed measures. In this verse, the phrase "statutes [that were] not good" creates a stark paradox with the usual understanding of God's _chôq_, which are consistently presented as perfect, righteous, and life-giving (e.g., [Psalm 19:7-11](/psalm/19-7 "Psalm 19:7-11 - The Perfection of God's Law")). The phrase therefore highlights the perversion of what should be life-giving ordinances into something destructive, not by God's direct legislation of evil, but by His judicial permission of Israel's self-chosen path.
* **good (Hebrew, _ṭôwb'_):** This adjective signifies "good" in the widest sense, encompassing beauty, favor, pleasantness, prosperity, and moral righteousness. It describes anything that is beneficial, desirable, or excellent. When paired with the negation "not good" in Ezekiel 20:25, it emphasizes the antithetical nature of the "statutes" and "judgments" in question to God's true character and His original intention for humanity. God's true laws are inherently _ṭôwb_ (good), designed for human flourishing and life. The "not good" statutes are thus those that lead to the opposite: decay, death, and spiritual ruin, contrasting sharply with God's perfect will.
* **live (Hebrew, _châyâh'_):** A primitive root meaning "to live," whether literally or figuratively, and causatively "to revive" or "keep alive." It denotes vitality, flourishing, and spiritual well-being. The phrase "whereby they should not live" is the ultimate indictment of the "statutes not good." God's original laws were given precisely "that they might live" (e.g., [Leviticus 18:5](/leviticus/18-5 "Leviticus 18:5 - Live by the Law")). The contrast here is profound: by rejecting God's life-giving ways, Israel embraced practices that led to spiritual death, societal decay, and ultimately, national destruction.

#### Verse Breakdown
* **"Wherefore I gave them also statutes [that were] not good,"**: This clause immediately presents a theological challenge. The "I gave" (from _nâthan_) points to God's active role, but the nature of the "statutes" being "not good" (from _chôq_ and _ṭôwb_ with negation) is paradoxical. This is best understood as a divine judicial act of abandonment or a "giving over." Having repeatedly rejected God's truly good and life-giving laws, Israel was allowed by God to become enslaved to the destructive practices of the pagan nations they chose to emulate. These practices, such as child sacrifice (mentioned in the very next verse, [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - The Abomination of Child Sacrifice")), were indeed "not good" in any sense—morally abhorrent, spiritually defiling, and physically destructive. God's "giving" here is a consequence, a judgment where He permits their self-chosen path to lead to its inevitable bitter fruit.
* **"and judgments whereby they should not live;"**: This parallel clause reinforces the first, emphasizing the fatal outcome of these "not good" statutes. The "judgments" (from _mishpâṭ_) refer to verdicts, decrees, or ordinances, often associated with justice and law. The phrase "whereby they should not live" (from _châyâh_ with negation) directly contrasts with God's original intention for His laws, which were given precisely so that His people "might live" (e.g., [Deuteronomy 4:1](/deuteronomy/4-1 "Deuteronomy 4:1 - Live by God's Statutes")). This underscores the severity of the judgment: by turning from God's path of life, they embraced a path of death. It's a powerful statement of the spiritual and physical decay that results from persistent rebellion against divine truth.

#### Literary Devices
Ezekiel 20:25 masterfully employs several literary devices to convey its stark message. The most prominent is **Irony** and **Paradox**. God, who is the source of all goodness and life, and who gave Israel perfect, life-giving laws, is here depicted as "giving" laws that are "not good" and lead to death. This is a profound paradox that forces the reader to grapple with the nature of divine judgment. It is not that God literally legislated evil, but that in His righteous judgment, He allowed Israel to experience the destructive consequences of their own choices, making their self-chosen paths effectively their "statutes" and "judgments." Closely related is **Antithesis**, as the verse stands in direct opposition to the numerous passages in the Torah that declare God's laws to be good, righteous, and leading to life (e.g., [Deuteronomy 6:24](/deuteronomy/6-24 "Deuteronomy 6:24 - God's Commands for Our Good")). The contrast between God's true, life-giving laws and the "not good", death-bringing "statutes" is stark and intentional, highlighting the tragic outcome of Israel's rebellion. Furthermore, there is an element of **Hyperbole** in the phrasing, emphasizing the extreme nature of Israel's spiritual decline and the severity of God's response.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:25 delves into the profound theological concept of divine abandonment as a form of judgment. It clarifies that God's "giving" of "not good" statutes is not a legislative act of evil, but a judicial act of "giving over" or allowing. When humanity persistently rejects God's perfect and life-giving will, God, in His righteous sovereignty, may withdraw His restraining grace, allowing individuals or nations to become enslaved by their own sinful desires and the natural, destructive consequences that inevitably follow. This highlights the gravity of human rebellion and the unwavering holiness of God, who will not indefinitely tolerate sin. It reveals that the ultimate "not good" statutes are those that humanity devises for itself when it turns away from the divine source of truth and life, leading to spiritual death and societal decay.

* [Deuteronomy 30:19](/deuteronomy/30-19 "Deuteronomy 30:19 - The Choice Between Life and Death")
* [Romans 1:24](/romans/1-24 "Romans 1:24 - God Gives Them Over to Their Lusts")
* [Psalm 81:11-12](/psalm/81-11 "Psalm 81:11-12 - God Lets Israel Follow Their Own Devices")

### REFLECTION AND APPLICATION
Ezekiel 20:25 serves as a solemn and enduring warning across all generations. It powerfully illustrates that persistent rejection of God's revealed truth and His life-giving commands leads to severe consequences. When individuals, communities, or nations refuse to walk in the light of God's good statutes, they risk being "given over" to the destructive paths of their own choosing, experiencing the bitter fruit of "statutes not good" and "judgments whereby they should not live." This is a call to profound introspection, urging us to examine whether our own lives or societal trends reflect a subtle or overt turning away from God's perfect will. True freedom and abundant life are found not in autonomy from God, but in joyful and humble obedience to His good and perfect design for humanity.

#### Questions for Reflection
* **In what areas of my life or our society might we be operating under "statutes not good" because we have rejected God's truly good and life-giving principles?**
* **How does understanding God's righteous judgment in Ezekiel 20:25 deepen my appreciation for the goodness and wisdom of His commands?**
* **What steps can I take to more fully embrace God's statutes and judgments as the pathway to true life and flourishing?**

### FAQ

**Does Ezekiel 20:25 mean God literally gave Israel evil laws?**

Answer: No, Ezekiel 20:25 does not mean God literally gave Israel evil or harmful laws. God's laws, as revealed in the Torah, are consistently described as good, righteous, and perfect, intended for Israel's blessing and life (e.g., [Deuteronomy 4:8](/deuteronomy/4-8 "Deuteronomy 4:8 - God's Righteous Statutes")). The phrase "statutes [that were] not good, and judgments whereby they should not live" is a rhetorical and theological statement signifying a severe form of divine judgment. It implies that because Israel repeatedly rejected God's *truly good* laws, He "gave them over" or permitted them to fall into the destructive practices and consequences of their own choosing, or the pagan rituals they adopted (like child sacrifice, mentioned in [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - The Abomination of Child Sacrifice")). This "giving over" is a judicial act, allowing them to experience the natural, death-dealing outcomes of their sin, which were indeed "not good" and antithetical to life.

**How does this verse reconcile with God's character as a good and loving God?**

Answer: This verse, while challenging, reconciles with God's character by highlighting His unwavering holiness and justice. God is indeed good and loving, and His ultimate desire is for His people to choose life and flourish (as seen in [Ezekiel 33:11](/ezekiel/33-11 "Ezekiel 33:11 - God Desires Repentance, Not Death")). However, His goodness also entails justice. When His love and repeated calls to repentance are persistently rejected, and His good laws are spurned for idolatry and rebellion, His justice demands a response. The "giving over" described in Ezekiel 20:25 is a severe, yet righteous, act of judgment. It demonstrates the gravity of sin and the profound consequences of rejecting divine truth. It underscores that God will not indefinitely coerce obedience; He respects human freedom to choose, even if that choice leads to self-destruction, and in His sovereignty, He allows the natural consequences to unfold. This act, therefore, upholds His righteousness and demonstrates the seriousness of covenant faithfulness.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 20:25, with its stark portrayal of "statutes not good" and judgments leading to death, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Humanity, like ancient Israel, continually chooses "statutes not good"—our own self-devised ways of living apart from God, which inevitably lead to spiritual death and decay. The Old Covenant, though good and holy in itself, could not give life because of humanity's inability to perfectly keep it (as seen in [Romans 8:3](/romans/8-3 "Romans 8:3 - The Law Weakened by the Flesh")). Jesus, however, is the embodiment of God's truly good and life-giving statutes. He perfectly fulfilled the righteous requirements of God's law, not only living a life of perfect obedience but also bearing the judgment for humanity's rejection of God's good ways. On the cross, Christ became the ultimate "judgment whereby we should not live" (in the sense of bearing the curse of the law, [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")), so that those who believe in Him might receive the "statutes that are good" and truly "live" through the power of the Holy Spirit. Through the New Covenant in His blood, God's law is no longer an external burden leading to judgment, but is written on our hearts (as prophesied in [Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")) by the Spirit, enabling us to walk in obedience and experience the abundant life that God always intended (as promised in [John 10:10](/john/10-10 "John 10:10 - Abundant Life in Christ")). Thus, Jesus redeems us from the "not good" consequences of sin and offers the true path to eternal life and flourishing.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 81:12

So I gave them up unto their own hearts' lust: [and] they walked in their own counsels.

Ezekiel 20:39

As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter [also], if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols.

Isaiah 66:4

I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose [that] in which I delighted not.

Deuteronomy 28:36

The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.

Deuteronomy 4:27

And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you.

Deuteronomy 4:28

And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

Ezekiel 14:9

And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.