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Commentary on Ezekiel 20 verses 33–44
The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all their peculiarities and conform to those among whom they lived; but God had told them that the design should not take effect, Eze 20:32. Now, in these verses, he shows particularly how it should be frustrated. They aimed at the mingling of the families of Israel with the families of the countries; but it will prove in the issue that the wicked Israelites, notwithstanding their compliances, shall not mingle with them in their prosperity, but shall be distinguished from them for destruction; for idolatrous Israelites, that are apostates from God, shall be sooner and more sorely punished than idolatrous Babylonians that never knew the way of righteousness. Read and tremble at the doom here passed upon them; it is backed with an oath not to be reversed: As I live, saith the Lord God, thus and thus will I deal with you. They think to make both Jerusalem and Babylon their friends by halting between two; but God threatens that neither of them shall serve for a rest or refuge for them.
I. Babylon shall not protect them, nor any of the countries of the heathen; for God will cast them out of his protection and then what prince, what people, what place, can serve to be a sanctuary to them? God was Israel's King of old, and had they continued his loyal subjects he would have ruled over them with care and tenderness for their good, but now with a stretched-out arm, and with fury poured out, will I rule over them, Eze 20:33. That power which should have been exerted fore their protection shall be exerted for their destruction. Note, There is no shaking off God's dominion; rule he will, either with the golden sceptre or with the iron rod; and those that will not yield to the power of his grace shall be made to sink under the power of his wrath. Now when God is angry with them, though they may think that they shall be lost in the crowd of the heathen among whom they are scattered, they will be disappointed; for (Eze 20:34) I will gather you out of the countries wherein you are scattered, as, when the rebels are dispersed in battle, those that have escaped the sword of war are pursued and brought together out of all the places whither they were scattered, to be punished by the sword of justice. They shall be brought into the wilderness of the people (Eze 20:35), either into Babylon, which is called a wilderness (Eze 19:13), and the desert of the sea (Isa 21:1), or into some place which, though full of people, shall be to them as the wilderness was to Israel after they came out of Egypt, a place where God will plead with them face to face, as he pleaded with their fathers in the wilderness of Egypt (Eze 20:36), - where their carcases shall fall and where he will swear concerning them that they shall never return to Canaan, as he did swear concerning their fathers that they should never come into Canaan, - where he will avenge the breach of his law with as much terror as that with which he gave it in the wilderness of Sinai. Note, God has a good action against apostates, and will find not only time, but a proper place, to plead with them in upon that action, a wilderness even in the midst of the people for that purpose.
II. Israel shall be no more able to protect them than Babylon could; nor shall their relation to God's people stand them in any more stead for the other world than their compliance with idolaters shall for this world; nor shall they stand in the congregation of the righteous any more than in the congregation of evil-doers; for there will come a distinguishing day, when God will separate between the precious and the vile; he will cause them, as the shepherd causes his sheep, to pass under the rod, when he tithes them (Lev 27:32), that he may mark which is for God. God will take particular notice of each of them, one by one, as sheep are counted, and he will bring them into the bond of the covenant (Eze 20:37); he will try them and judge of them according to the tenour of the covenant, and the difference made between some and others by the blessings and curses of the covenant. Or it may refer to those among them that repented and reformed; he will cause them to pass under the rod of affliction, and, having done them good by it, he will bring them again into the bond of the covenant, will be to them a God in covenant, and use them again as heirs of promise.
1.He will separate the wicked from among them (Eze 20:38): "I will purge out from among you the rebels, who have been a grief and scandal to you, and who have by their rebellions brought all these calamities upon you." The judgments of God shall find them out, and their naming the name of Israel shall be no shelter to them. They shall be brought out of the countries where they sojourn, and shall not have that rest in them which they promised themselves. But they shall not enter into the land of Israel, nor enjoy the benefit of that rest which God has promised to his people. Note, Though godly people may share with the wicked in the calamities of the world, yet wicked people shall have no share with the godly in the heavenly Canaan; but it shall be part of the blessedness of that world that they shall be purged out from among them, the tares from the wheat, the chaff from the corn, Eze 13:9. But wherever these idolaters of the house of Israel were contriving to worship both God and their idols, thinking to please both, God here protests against it (Eze 20:39), as Elijah had done in his name: "If the Lord be God, then follow him, but, if Baal, then follow him; if you will serve your idols, do, and take what comes of it; but then do not pretend relation to God and a religious regard to him, nor pollute his holy name with your gifts at his altar." Spiritual judgments are the sorest judgments. Two of that kind of judgments are threatened in this verse against those that were for dividing between the God of Israel and the gods of the nations: - (1.) That they should be given up to the service of their idols. To them he said ironically, "Since you will not hearken unto me, go you, serve every one his idols, now that you think it will be for your interest, and hereafter also. You shall go on in it. Ephraim is joined to idols, let him alone; let him take his course, and see what he will get by it at last." Note, Those who think to serve themselves by sin will find in the end that they have but enslaved themselves to sin. (2.) That they should be cut off from the service of God and communion with God: "You shall not pollute my holy name with your vain oblations, Isa 1:11. You bring your gifts in your hands, wherewith you pretend to honour me, but at the same time you bring your idols in your hearts, and therefore you do but pollute me, which I will not suffer any more," Amo 5:21, Amo 5:22. Note, Those are justly forbidden God's house that profane his house.
2.He will separate them to himself again. (1.) He will gather them in mercy out of the countries whither they were scattered, to be monuments of mercy, as the incorrigible were gathered to be vessels of wrath, Eze 20:41. Not one of God's jewels shall be lost in the lumber of this world. (2.) He will bring them to the land of Israel, which he had promised to give to their fathers; and the discontinuance of their possession shall be no defeasance of their right; it is the land of Israel still, and thither God will bring them safely again, Eze 20:42. (3.) He will re-establish his ordinances among them, will set up his sanctuary in his holy mountain, which is here called the mountain of the height of Israel; for, though the Mount Zion was none of the highest mountains, yet the temple there was one of the highest honours of Israel. It is promised that those who preserved their integrity, and would not serve idols, in other lands, shall return to their prosperity and shall serve the true God in their own land: All of them in the land shall serve me. Note, It is the true happiness of a people, and a sure token for good to them, when there is a prevailing disposition in them to serve God. Whereas God had forbidden the idolaters to bring their gifts to his altar, of these he will require offerings and first-fruits, and will accept them, Eze 20:40. What he does not require he will not accept, but what is done with a regard to his precepts he will be well pleased with. He will accept them with their sweet savour, or savour of rest (Eze 20:41), as being very grateful to him and what he takes a complacency in; whereas, to hypocritical worshippers, he says, I will not smell in your solemn assemblies. (4.) He will give them true repentance for their sins, Eze 20:43. When they find how gracious God is to them they will be overcome with his kindness, and blush to think of their bad behaviour towards so good a God: "There, in my holy mountain, when you come to enjoy the privileges of that again, there shall you remember your doings, wherein you have been defiled." Note, The more conversant we are with God's holiness the more we shall see of the odious nature of sin. There you shall loathe yourselves in your own sight. Note, Ingenuous evangelical repentance makes people loathe themselves for their sins, as Job 42:5, Job 42:6. (5.) He will give them the knowledge of himself: They shall know by experience that he is the Lord, that he is a God of almighty power and inexhaustible goodness, kind to his people and faithful to his covenant with them. Note, All the favours we receive from God should lead us into a more intimate acquaintance with him. (6.) He will do all this for his own name's sake, notwithstanding their undeservings and ill-deservings (Eze 20:44); he has wrought with them, that is, wrought for them, wrought in favour of them, wrought in concurrence with them, they doing their endeavour; he has wrought with them purely for his name's sake. His reasons were all fetched from himself. Had he dealt with them according to their wicked ways and their corrupt doings, though they were the better and sounder part of the house of Israel, he would have left them to be scattered and lost with the rest; but he recovered and restored them for the sake of his own name, not only that it might not be polluted (Eze 20:14), but that he might be sanctified in them before the heathen (Eze 20:41), that he might sanctify himself (so the word is); for it is God's work to glorify his own name. He will do well for his people that he may have the glory of it, that he may manifest himself to be a God pardoning sin and so keeping promise, that his people may praise him, and that their neighbours may likewise take notice of him, as they did when God burned again their captivity, Psa 126:3. Then said they among the heathen, The Lord has done great things for them.
He commands us to be completely separated from idolatry and have no close dealing with it, because even the earthly serpent sucks people into its jaws at a distance with its breath.
(Ver. 23, 24 onwards) Again, I raised my hand against them in the wilderness, to scatter them among the nations and disperse them in the lands, because they had not performed my judgments, and had rejected my commandments, and had violated my Sabbaths, and their eyes had been after the idols (or thoughts) of their fathers. Therefore, I also gave them statutes that were not good, and judgments in which they would not live, and I defiled them in their offerings (or transgressions), as they offered (or led astray) everything that opens the womb because of their sins (for which the Septuagint translated, to destroy them and what they had overlooked): and they will know that I am the Lord. Where in the Old Testament, against their children, who fell in the wilderness, the Lord lifted up His hand to scatter them among the nations, Scripture does not say; but it is to be believed that this was done in accordance with what is reported here. Or he signifies by this, that after they entered the promised land, they were given over at various times, for many sins, to different nations and kings, and at that time the commandments of the Lord, which were good according to their nature, and the judgments by which believers could live, were made not good for them, since they were in no way able to keep the precepts of the law in captivity, and to do what the divine word commanded. He did not say, 'I gave them evil commandments,' but, 'not good commandments.' For it does not immediately follow that what is not good is evil, as the Apostle teaches, it is good for a man not to touch a woman; but because of incontinence, let each possess his own vessel in sanctification and honor (I Cor. VII). And if he does not do this, it is neither good nor evil. Therefore, God gave them, dispersed among the nations, not good commandments, that is, he allowed them to follow their own thoughts and desires, to do what is not appropriate. And he defiled them in his gifts: just as a Priest separates lepers from the people, and shows that they are defiled; while they offer to idols what they should offer to God. And they pass everything that opens the womb through the fire of Baal, that is, the firstborn; so that after they have deserted God and been handed over to the worship of idols, then they may understand that He is the Lord whom they have provoked to anger by their own fault. Symmachus interpreted this passage more explicitly, treating the future as past. Therefore, I will also give them bad precepts and judgments for which they will not live, and I will defile them because of their gifts, as they consecrate and offer everything that opens the womb, so that I may destroy them, and they will know that I am the Lord. And the meaning is this: because I have seen the sons of the fathers equaling the wickedness of their ancestors and doing the same things for which they offended God, I wanted to divide them into nations and disperse them throughout the whole world, and give them bad precepts and judgments in which they would not live, so that I may defile them with their gifts, for they consecrated everything that opens the womb to idols, and I may destroy them forever, and they will know that I am the Lord. Through which he showed that he had not given them good commandments who dwelt in the wilderness, but to those whom he wanted to scatter among the nations, and to make foreigners in the whole world, he gave them a desire for things that he did not give: so that there they would do good commandments of God, not good because of their own fault, while they exhibited to idols what God had commanded to be exhibited. This can also be said, that before the offense, they received only the Ten Commandments; but after idolatry and blasphemy, they received multiple ceremonies of the law, so that they would offer victims to God rather than to demons, and by comparison with sacrilege, what was not good in itself became lighter, and by no means evil, because it was offered to God, and yet not good, because they offended the author of good.
(Verse 34) And I will bring you out from the peoples and gather you out of the countries where you were scattered, with a mighty hand and an outstretched arm, and with wrath poured out I will reign over you. 'I will not let you be in the nations any longer, nor will I allow you to be held in everlasting captivity, but I will bring you out from the peoples, and gather you from the countries where hostile necessity has dispersed you to serve. However, I will do this not to destroy and obliterate you, but to be your king.' From which we also understand that what the heretics call the cruelty of the Creator, sounds like mercy: while he is angry and furious for this purpose, and pours out all his fury, in order to draw them back to his kingdom, who have chosen to serve the tyranny of demons.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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SUMMARY
Ezekiel 20:34 powerfully articulates God's unwavering resolve to sovereignly intervene in the destiny of His scattered people, Israel. This verse, set against a backdrop of their persistent historical rebellion and idolatry, portrays a divine act of regathering that is simultaneously an overwhelming demonstration of irresistible power, a manifestation of righteous judgment, and a testament to His covenant faithfulness. It emphatically underscores that Israel's ultimate return to their land will not be initiated by their own repentance or efforts, but will be a forceful and sovereign act of God, executed with an intensity that reflects both His resolute commitment to His promises and His holy indignation against their deep-seated sin.
CONTEXT
Literary Context: Ezekiel 20:34 is embedded within a lengthy and profoundly somber oracle (the entirety of Ezekiel 20) where the Lord meticulously recounts Israel's unbroken history of rebellion and idolatry, spanning from their time in Egypt, through their wilderness wanderings, and into their settlement in the Promised Land. This chapter serves as a stark and painful reminder that despite God's consistent acts of deliverance, covenant faithfulness, and patient instruction, Israel repeatedly provoked Him. The verses immediately preceding, particularly Ezekiel 20:33, emphatically declare God's unyielding determination to rule over His people, asserting that they will not be permitted to continue their idolatrous practices or to claim parity with the surrounding pagan nations. Verse 34 then elaborates on the method by which this divine rule will be exercised – through a forceful, sovereign regathering that, while ultimately redemptive in its broader scope, is initiated with a powerful display of both overwhelming might and necessary judgment. The overarching narrative of Ezekiel 20 consistently highlights God's steadfast purpose to sanctify His name among the nations, even if it necessitates severe discipline for His chosen people.
Historical & Cultural Context: The prophet Ezekiel ministered to the Jewish exiles in Babylon during the traumatic period of the Babylonian captivity (approximately 593-571 BC). These exiles, having endured the devastating destruction of Jerusalem and the sacred temple, were wrestling with profound questions of identity, purpose, and future hope. Many clung to misguided hopes of an imminent, effortless return to their homeland, while others, conversely, were tempted to assimilate into the dominant Babylonian culture and abandon their unique covenant relationship with Yahweh. The historical reality was that Israel had been scattered across various "countries" (lands) by the conquering empires, a direct and painful consequence of their persistent covenant disobedience. Culturally, the surrounding nations adhered to polytheistic worship, engaging in practices abhorrent to Yahweh, and Israel had frequently succumbed to these idolatrous influences, blurring the distinct lines of their identity as God's chosen people. Ezekiel's message, including the pronouncement in this verse, directly confronts both their despair and their misplaced hopes, unequivocally asserting that their future, whether in judgment or restoration, was entirely contingent upon the sovereign will and irresistible power of Yahweh, not upon human strategies or the capricious whims of foreign nations.
Key Themes: This verse profoundly contributes to several overarching theological and narrative themes prevalent throughout Ezekiel and broader biblical prophecy. Firstly, it powerfully underscores Divine Sovereignty, emphasizing that God's immutable plans for Israel will be accomplished irrespective of their rebellion or the complex geopolitical landscape. The repeated "I will" statements throughout the chapter, and particularly in this verse, highlight His irresistible will and absolute control. Secondly, the theme of Regathering and Restoration is prominently featured. Despite the severe judgment of exile, God promises to bring His people back, a recurring and foundational motif in prophetic literature that points to a future, ultimate restoration of Israel, as also seen in passages like Jeremiah 32:37 and Isaiah 43:5-6. Thirdly, the evocative imagery of a "Mighty Hand and Stretched Out Arm" directly echoes and recontextualizes the foundational Exodus narrative, where this very phrase consistently describes God's powerful deliverance from Egyptian bondage (e.g., Exodus 6:6 and Deuteronomy 4:34). Its reapplication here signifies that this future regathering will be an act of comparable, if not greater, divine power, demonstrating God's absolute authority over all of history. Finally, the inclusion of "Fury Poured Out" introduces the crucial theme of Purifying Judgment. This is not merely a benevolent return but a process inextricably intertwined with God's righteous indignation against their persistent sin, implying a severe purging and sifting of the rebellious elements within the nation, ultimately leading to a renewed, purified, and obedient people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:34 is replete with literary devices that powerfully amplify its message of divine sovereignty, power, and judgment. The most prominent is Anthropomorphism, vividly displayed in the phrases "mighty hand" and "stretched out arm." These attribute human physical characteristics (hand, arm) and actions (stretching out) to God, not to limit Him, but to convey His active, tangible, and irresistible power and intervention in human history. This imagery also functions as a profound Allusion or Echo of the Exodus narrative (e.g., Deuteronomy 4:34), deliberately linking this future regathering to God's foundational act of salvation for Israel, yet with the crucial addition of judgment. The phrase "fury poured out" employs a potent Metaphor and Hyperbole. "Fury" is likened to a liquid that can be "poured out," suggesting a full, unreserved, and overwhelming release of divine wrath. The act of "pouring out" implies a complete and inescapable expression, emphasizing the thoroughness and intensity of God's judgment. Furthermore, the repeated "I will" at the beginning of the verse is a form of Anaphora, powerfully underscoring God's absolute sovereignty, unwavering resolve, and personal commitment in orchestrating these momentous events.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:34 profoundly articulates the intricate paradox of God's judgment and grace, demonstrating that His sovereign acts of restoration are often intertwined with, and indeed necessitate, severe discipline. It reveals that God's commitment to His covenant people is so profound and His holiness so absolute that He will intervene with overwhelming power, not only to deliver them from physical dispersion but also to purify them spiritually. This divine "bringing out" and "gathering" is therefore not merely a geographical relocation but a spiritual sifting, where His holy wrath is poured out to purge idolatry and rebellion, ultimately leading to a people who will truly know Him, obey His statutes, and worship Him alone. This passage speaks powerfully to God's ultimate control over history and His unwavering purpose to bring about His kingdom and sanctify His name among the nations, even through means that are painful and challenging for His people.
REFLECTION AND APPLICATION
Ezekiel 20:34 offers profound and enduring truths for contemporary believers, reminding us that God remains utterly sovereign over all circumstances, even those that appear chaotic, despairing, or beyond human control. Just as He promised to gather a scattered and rebellious Israel, He continues to work in our individual lives and in the broader world with a "mighty hand," orchestrating events to fulfill His eternal purposes. This verse challenges us to recognize that God's love is not merely sentimental or permissive, but is a holy, righteous love that includes a fierce indignation against sin and idolatry. Sometimes, His "bringing out" or "gathering" involves a painful, purifying process, where His discipline serves to refine us, expose hidden sin, and draw us into deeper dependence and conformity to His will. We are called to trust in His sovereign hand, even when His methods are severe or uncomfortable, knowing that His ultimate goal is our holiness and His glory. This truth should inspire both reverent fear and profound hope: fear of His righteous judgment against sin, and an unwavering hope in His steadfast commitment to His covenant and His people, which He will bring to completion.
Questions for Reflection
FAQ
Does this verse imply that God's regathering of Israel will always be a violent or wrathful event?
Answer: While Ezekiel 20:34 specifically highlights the "fury poured out" as a significant aspect of this particular regathering, it's crucial to understand this within the broader tapestry of biblical prophecy. This "fury" often signifies God's righteous judgment against Israel's persistent idolatry and rebellion, serving a necessary purifying purpose. However, other prophecies speak of a more benevolent, grace-filled return, characterized by compassion and restoration, such as in Isaiah 11:11-12 and Jeremiah 31:31-34. The combination suggests that God's regathering can involve both judgment for the unrepentant and profound restoration for the faithful remnant, ensuring His holiness is upheld even as His covenant promises are fulfilled.
How does this verse relate to modern-day events concerning the nation of Israel?
Answer: Interpreting prophetic passages like Ezekiel 20:34 in relation to modern events requires careful theological discernment and humility. Many evangelical scholars view the establishment of the modern state of Israel in 1948 and the subsequent return of Jewish people to their ancestral homeland as a partial, yet significant, fulfillment of these ancient prophecies of regathering. However, the "fury poured out" element and the profound spiritual transformation envisioned by Ezekiel (e.g., Ezekiel 36:24-27) suggest a future, ultimate regathering that will also involve a profound spiritual purification and national repentance. Many believe this comprehensive fulfillment is yet to come, perhaps associated with the end times and the second coming of Christ, when Israel will look upon Him whom they have pierced (Zechariah 12:10).
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:34, with its powerful imagery of God's sovereign regathering of His people through a "mighty hand" and "fury poured out," finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. While the immediate context speaks to Israel's physical return and purification, the New Testament unveils a deeper, spiritual reality. Christ is the true Shepherd who gathers His scattered sheep, not merely from physical lands but from the spiritual bondage and dispersion of sin (e.g., John 10:16 and John 11:51-52). His crucifixion, the ultimate act of God's "mighty hand" in salvation, absorbed the "fury poured out" of divine wrath against human sin, making a way for reconciliation, justification, and spiritual purification for all who believe (e.g., Romans 5:9 and Colossians 1:19-22). Furthermore, the final, comprehensive gathering of God's elect from "the four winds, from one end of heaven to the other," will occur at Christ's glorious return, executed with unparalleled divine power and accompanied by a final, decisive judgment upon all unrighteousness (e.g., Matthew 24:31 and Revelation 19:15). Thus, Ezekiel's prophecy foreshadows the Lord Jesus Christ, who perfectly embodies God's sovereign power to gather His people into a new covenant community and His righteous judgment against sin, ultimately bringing about a purified people, redeemed by His blood and gathered into His eternal kingdom.