Elberfelder Bible - unrevised version (ca. 1900)

1Und es geschah im siebten Jahre, im fünften Monat, am Zehnten des Monats, da kamen Männer von den Ältesten Israels, um Jehova zu befragen; und sie setzten sich vor mir nieder. 2Und das Wort Jehovas geschah zu mir also: 3Menschensohn, rede zu den Ältesten Israels und sprich zu ihnen: So spricht der Herr, Jehova: Um mich zu befragen, seid ihr gekommen? So wahr ich lebe, wenn ich mich von euch befragen lasse! spricht der Herr, Jehova. 4Willst du sie richten? willst du richten, Menschensohn? Tue ihnen kund die Greuel ihrer Väter 5und sprich zu ihnen: So spricht der Herr, Jehova: An dem Tage, da ich Israel erwählte, und ich meine Hand dem Samen des Hauses Jakob erhob , und ihnen im Lande Ägypten mich kundgab, und meine Hand ihnen erhob und sprach: Ich bin Jehova, euer Gott - 6an jenem Tage erhob ich ihnen meine Hand, daß ich sie aus dem Lande Ägypten führen würde in ein Land, welches ich für sie erspäht hatte, das von Milch und Honig fließt; die Zierde ist es von allen Ländern. 7Und ich sprach zu ihnen: Werfet ein jeder die Scheusale seiner Augen weg, und verunreiniget euch nicht mit den Götzen Ägyptens; ich bin Jehova, euer Gott. 8Aber sie waren widerspenstig gegen mich und wollten nicht auf mich hören; keiner warf die Scheusale seiner Augen weg, und von den Götzen Ägyptens ließen sie nicht. Da gedachte ich meinen Grimm über sie auszugießen, meinen Zorn an ihnen zu vollenden mitten im Lande Ägypten. 9Aber ich handelte um meines Namens willen, auf daß er nicht entweiht würde vor den Augen der Nationen, in deren Mitte sie waren, vor deren Augen ich mich ihnen kundgegeben hatte, um sie aus dem Lande Ägypten zu führen; 10und ich führte sie aus dem Lande Ägypten und brachte sie in die Wüste. 11Und ich gab ihnen meine Satzungen und tat ihnen meine Rechte kund, durch welche der Mensch, wenn er sie tut, leben wird. 12Und auch meine Sabbathe gab ich ihnen, damit sie zum Denkzeichen wären zwischen mir und ihnen, auf daß sie wissen möchten, daß ich Jehova bin, der sie heiligt . - 13Aber das Haus Israel war widerspenstig gegen mich in der Wüste; sie wandelten nicht in meinen Satzungen und verwarfen meine Rechte, durch welche der Mensch, wenn er sie tut, leben wird; und sie entweihten meine Sabbathe sehr. Da gedachte ich meinen Grimm über sie auszugießen in der Wüste, um sie zu vernichten. 14Aber ich handelte um meines Namens willen, auf daß er nicht entweiht würde vor den Augen der Nationen, vor deren Augen ich sie ausgeführt hatte. 15Und ich erhob ihnen auch meine Hand in der Wüste, daß ich sie nicht in das Land bringen würde, welches ich ihnen gegeben hatte, das von Milch und Honig fließt; die Zierde ist es von allen Ländern: 16weil sie meine Rechte verwarfen und in meinen Satzungen nicht wandelten und meine Sabbathe entweihten; denn ihr Herz wandelte ihren Götzen nach. 17Aber mein Auge schonte ihrer, daß ich sie nicht verderbte und ihnen nicht den Garaus machte in der Wüste. 18Und ich sprach zu ihren Kindern in der Wüste: Wandelt nicht in den Satzungen eurer Väter, und haltet ihre Rechte nicht, und verunreiniget euch nicht mit ihren Götzen. 19Ich bin Jehova, euer Gott: wandelt in meinen Satzungen, und haltet meine Rechte und tut sie; 20und heiliget meine Sabbathe, damit sie zum Denkzeichen seien zwischen mir und euch, auf daß ihr wisset, daß ich Jehova bin, euer Gott. - 21Aber die Kinder waren widerspenstig gegen mich; sie wandelten nicht in meinen Satzungen und hielten meine Rechte nicht, um sie zu tun, durch welche der Mensch, wenn er sie tut, leben wird; sie entweihten meine Sabbathe. Da gedachte ich, meinen Grimm über sie auszugießen, meinen Zorn an ihnen zu vollenden in der Wüste. 22Aber ich zog meine Hand zurück, und handelte um meines Namens willen, auf daß er nicht entweiht würde vor den Augen der Nationen, vor deren Augen ich sie ausgeführt hatte. 23Auch erhob ich ihnen meine Hand in der Wüste, daß ich sie unter die Nationen versprengen und sie in die Länder zerstreuen würde, 24weil sie meine Rechte nicht taten und meine Satzungen verwarfen und meine Sabbathe entweihten, und ihre Augen hinter den Götzen ihrer Väter her waren. 25Und auch ich gab ihnen Satzungen, die nicht gut waren, und Rechte, durch welche sie nicht leben konnten. 26Und ich verunreinigte sie durch ihre Gaben, indem sie alles, was die Mutter bricht, durch das Feuer gehen ließen: auf daß ich sie verwüstete , damit sie wissen möchten, daß ich Jehova bin. 27Darum, Menschensohn, rede zum Hause Israel und sprich zu ihnen: So spricht der Herr, Jehova: Auch noch dadurch haben eure Väter mich geschmäht , als sie Treulosigkeit gegen mich begingen: 28Als ich sie in das Land gebracht, welches ihnen zu geben ich meine Hand erhoben hatte, ersahen sie jeden hohen Hügel und jeden dichtbelaubten Baum; und sie opferten daselbst ihre Schlachtopfer, und gaben daselbst ihre Ärger erregenden Opfergaben , und brachten daselbst ihren lieblichen Geruch dar, und spendeten daselbst ihre Trankopfer. 29Und ich sprach zu ihnen: Was ist das für eine Höhe, wohin ihr gehet? Und ihr Name wird Bama genannt bis auf diesen Tag. - 30Darum sprich zum Hause Israel: So spricht der Herr, Jehova: Wie? ihr verunreiniget euch auf dem Wege eurer Väter und huret ihren Scheusalen nach; 31und ihr verunreiniget euch bis auf diesen Tag an allen euren Götzen durch das Darbringen eurer Gaben, indem ihr eure Kinder durch das Feuer gehen lasset! und ich sollte mich von euch befragen lassen, Haus Israel? So wahr ich lebe, spricht der Herr, Jehova, wenn ich mich von euch befragen lasse! 32Und was in eurem Geiste aufgestiegen ist, wird keineswegs geschehen, daß ihr sprechet: Wir wollen sein wie die Nationen und wie die Geschlechter der Länder, indem wir Holz und Stein dienen. 33So wahr ich lebe, spricht der Herr, Jehova, wenn ich nicht mit starker Hand und mit ausgestrecktem Arm und mit ausgegossenem Grimm über euch regieren werde! 34Und ich werde euch herausführen aus den Völkern und euch aus den Ländern sammeln, in welche ihr zerstreut worden seid, mit starker Hand und mit ausgestrecktem Arm und mit ausgegossenem Grimm. 35Und ich werde euch in die Wüste der Völker bringen und daselbst mit euch rechten von Angesicht zu Angesicht; 36wie ich mit euren Vätern gerechtet habe in der Wüste des Landes Ägypten, also werde ich mit euch rechten, spricht der Herr, Jehova. 37Und ich werde euch unter dem Stabe hindurchziehen lassen , und euch in das Band des Bundes bringen. 38Und ich werde die Empörer und die von mir Abgefallenen von euch ausscheiden; ich werde sie herausführen aus dem Lande ihrer Fremdlingschaft, aber in das Land Israel soll keiner von ihnen kommen. Und ihr werdet wissen, daß ich Jehova bin. 39Ihr denn, Haus Israel, so spricht der Herr, Jehova: Gehet hin, dienet ein jeder seinen Götzen. Aber nachher - wahrlich, ihr werdet auf mich hören, und werdet meinen heiligen Namen nicht mehr entweihen mit euren Gaben und mit euren Götzen. 40Denn auf meinem heiligen Berge, auf dem hohen Berge Israels, spricht der Herr, Jehova, daselbst wird mir das ganze Haus Israel insgesamt dienen im Lande; daselbst werde ich sie wohlgefällig annehmen, und daselbst werde ich eure Hebopfer fordern und die Erstlinge eurer Gaben, in allen euren geheiligten Dingen. 41Als einen lieblichen Geruch werde ich euch wohlgefällig annehmen, wenn ich euch aus den Völkern herausführe und euch aus den Ländern sammle, in welche ihr zerstreut worden seid, und ich mich vor den Augen der Nationen an euch heilige . 42Und ihr werdet wissen, daß ich Jehova bin, wenn ich euch in das Land Israel bringe, in das Land, welches euren Vätern zu geben ich meine Hand erhoben habe. 43Und ihr werdet daselbst eurer Wege und all eurer Handlungen gedenken, durch welche ihr euch verunreinigt habt; und ihr werdet Ekel an euch selbst empfinden wegen all eurer Übeltaten, die ihr begangen habt. 44Und ihr werdet wissen, daß ich Jehova bin, wenn ich mit euch handle um meines Namens willen, und nicht nach euren bösen Wegen und nach euren verderbten Handlungen, Haus Israel, spricht der Herr, Jehova.


Jamieson Fausset Brown Bible Commentary
 1   REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
seventh year, &c.--namely, from the carrying away of Jeconiah (Ezek 1:2; Ezek 8:1). This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [CALVIN].
elders . . . came to inquire--The object of their inquiry, as in Ezek 14:1, is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.

 3   The chapter falls into two great parts: Eze. 20:1-32, the recital of the people's rebellions during five distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose, in Canaan, and in the time of the prophet.
I will not be inquired of by you--because their moral state precluded them from capability of knowing the will of God (Ps 66:18; Pro 28:9; John 7:17).

 4   Wilt thou judge? . . . judge--The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [MAURER]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.

 5   The thrice lifting up of God's hand (the sign of His oath, Rev 10:5-Rev 10:6; Exod 6:8, Margin; Num 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them.
made myself known unto them--proving Myself faithful and true by the actual fulfilment of My promises (Exod 4:31; Exod 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.

 6   espied for them--as though God had spied out all other lands, and chose Canaan as the best of all lands (Deut 8:7-Deut 8:8). See Dan 8:9; Dan 11:16, Dan 11:41, "the glorious land"; see Margin, "land of delight," or, ornament"; "the pleasant land," or "land of desire," Zech 7:14, Margin.
glory of all lands--that is, Canaan was "the beauty of all lands"; the most lovely and delightful land; "milk and honey" are not the antecedents to "which."

 7   Moses gives no formal statement of idolatries practised by Israel in Egypt. But it is implied in their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (Exod 32:4), which makes it likely they had worshipped such idols in Egypt. Also, in Lev 17:7, "They shall no more offer their sacrifices unto devils (literally, seirim, 'he-goats,' the symbol of the false god, Pan), after whom they have gone awhoring." The call of God by Moses was as much to them to separate from idols and follow Jehovah, as it was to Pharaoh to let them go forth. Exod 6:6-Exod 6:7 and Josh 24:14, expressly mention their idolatry "in Egypt." Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus.
every man--so universal was the evil.
of his eyes--It was not fear of their Egyptian masters, but their own lust of the eye that drew them to idols (Ezek 6:9; Ezek 18:6).

 8   then I said, I will . . . But, &c.--that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of . . . Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (Ezek 20:14, Ezek 20:22; 2Sam 7:23; Isa 63:12; Rom 9:17).

 11   which if a man do, he shall . . . five in them--not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (Lev 18:5; Gal 3:12). "By them" is the expression indeed in Rom 10:5; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (Gal 3:21); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (Jer 23:6); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So Deut 30:15-Deut 30:16. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.

 12   sabbaths, . . . a sign between me and them--a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (Gen 2:2-Gen 2:3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (Deut 5:15) to be the covenant-people of God.
sanctify them--The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (Exod 31:13-Exod 31:17; Isa 58:13-Isa 58:14). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.

 13   in the wilderness--They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!

 15   I swore against them (Ps 95:11; Ps 106:26) that I would not permit the generation that came out of Egypt to enter Canaan.

 16   The special reason is stated by Moses (Num 13:32-Num 13:33; Num 14:4) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols.
their heart--The fault lay in it (Ps 78:37).

 17   Nevertheless--How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (Ps 78:38; Jer 30:11).

 18   I said unto their children--being unwilling to speak any more to the fathers as being incorrigible.
Walk ye not in . . . statutes of . . . fathers--The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [CALVIN].

 19   It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.

 20   (Jer 17:22).

 21   Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jer 2:2-Jer 2:3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (Num 25:1-Num 25:2; Deut 31:27).

 23   It was to that generation the threat of dispersion was proclaimed (Deut 28:64; compare Ezek 29:4).

 25   I gave them . . . statutes . . . not good--Since they would not follow My statutes that were good, "I gave them" their own (Ezek 20:18) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (Ps 81:12; Hos 8:11; Rom 1:24; 2Thess 2:11). Ezek 20:39 proves this view to be correct (compare Isa 63:17). Thus on the plains of Moab (Num. 25:1-18), in chastisement for the secret unfaithfulness to God in their hearts, He permitted Baal's worshippers to tempt them to idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive judgments.

 26   I polluted them--not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (Ezek 20:24). This Ezek 20:26 is explanatory of Ezek 20:25. Their own sin I made their punishment.
caused to pass through the fire--FAIRBAIRN translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to the Lord; referring to the command (Exod 13:12, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination (Ezek 20:31). The evil here spoken of was the admixture of heathenish practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto Me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in Ezek 20:31, see on Ezek 20:31. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; that is, "I had willed that the first-born should be redeemed as being Mine, but they imposed on themselves the cruel rites of offering them to Molech" (Deut 18:10).
might know . . . the Lord--that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.

 27   The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness.
Yet in this--Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled.
blasphemed--"have insulted me" [CALVIN]. Even those who did not sacrifice to heathen gods have offered "their sacrifices" (Ezek 20:28) in forbidden places.

 28   provocation of their offering--an offering as it were purposely made to provoke God.
sweet savour--What ought to have been sweet became offensive by their corruptions. He specifies the various kinds of offerings, to show that in all alike they violated the law.

 29   What is the high place whereunto ye go?--What is the meaning of this name? For My altar is not so called. What excellence do ye see in it, that ye go there, rather than to My temple, the only lawful place of sacrificing? The very name, "high place," convicts you of sinning, not from ignorance but perverse rebellion.
is called . . . unto this day--whereas this name ought to have been long since laid aside, along with the custom of sacrificing on high places which it represents, being borrowed from the heathen, who so called their places of sacrifice (the Greeks, for instance, called them by a cognate term, Bomoi), whereas I call mine Mizbeaach, "altar." The very name implies the place is not that sanctioned by Me, and therefore your sacrifices even to ME there (much more those you offer to idols) are only a "provocation" to Me (Ezek 20:28; Deut 12:1-Deut 12:5). David and others, it is true, sacrificed to God on high places, but it was under exceptional circumstances, and before the altar was set up on Mount Moriah.

 30   The interrogation implies a strong affirmation, as in Ezek 20:4, "Are ye not polluted . . . ? Do ye not commit?" &c. Or, connecting this verse with Ezek 20:31, "Are ye thus polluted . . . and yet (do ye expect that) I shall be inquired of by you?"

 31   through the fire--As "the fire" is omitted in Ezek 20:26, FAIRBAIRN represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on Ezek 20:26), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in Ezek 20:26 is, perhaps, that there it is implied the children only "passed through the fire" for purification, whereas here they are actually burnt to death before the idol; and therefore "the fire" is specified in the latter, not in the former case (compare 2Kgs 3:27).

 32   We will be as the heathen--and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that . . . shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.

 33   Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (Ezek 20:38), and so to prepare them for the restored possession of their land (Hos 2:14-Hos 2:15). This was only partially fulfilled before, and at the return from Babylon: its full and final accomplishment is future.
with a mighty hand, . . . will I rule over you--I will assert My right over you in spite of your resistance (Ezek 20:32), as a master would in the case of his slave, and I will not let you be wrested from Me, because of My regard to My covenant.

 34   The Jews in exile might think themselves set free from the "rule" of God (Ezek 20:33); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them.
people--rather, "peoples."

 35   wilderness of the people--rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Ezek 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Ezek 20:36), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they are "brought into the wilderness of the peoples" and that when they were among the peoples "from" which God was to "bring them out" (Ezek 20:34) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in which they shall endure the sorest of all their chastisements, to "purge out the rebels" (Ezek 20:38; Dan 12:1); and then the remnant (Zech 13:8-Zech 13:9; Zech 14:2-Zech 14:3) shall "all serve God in the land" (Ezek 20:40). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration.
plead--bring the matter in debate between us to an issue. Image is from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in His dealings acts not arbitrarily, but in most righteous justice (Jer 2:9; Mic 6:2).

 36   (Num 14:21-Num 14:29). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 1:5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.

 37   pass under the rod--metaphor from a shepherd who makes his sheep pass under his rod in counting them (Lev 27:32; Jer 33:13). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (Mic 7:14), with a view to My ultimate saving of the chosen remnant (compare John 10:27-John 10:29).
bond of . . . covenant--I will constrain you by sore chastisements to submit yourselves to the covenant to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, Neh 9:8, Neh 9:26, Neh 9:32-Neh 9:38; Neh. 10:1-39; fully hereafter (Isa 54:10-Isa 54:13; Isa 52:1-Isa 52:2).

 38   (Zech 13:9; Zech 14:2).
purge out--or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God.
land of Israel--Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into the literal land of Palestine, even it shall be to them an exile state, "they shall not enter into the land of Israel," that is, the spiritual state of restored favor of God to His covenant people, ,which shall only be given to the remnant to be saved (Zech 13:8-Zech 13:9).

 39   Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Amos 5:21-Amos 5:22, Amos 5:25-Amos 5:26; compare 1Kgs 18:21; 2Kgs 17:41; Matt 6:24; Rev 3:15-Rev 3:16).
Go ye, serve--This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (Ps 81:12; Rev 22:11).
hereafter also--God anticipates the same apostasy afterwards, as now.

 40   For--Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely.
in mine holy mountain-- (Isa 2:2-Isa 2:3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God.
all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations (Isa 2:2, "all nations;" Rom 11:26; Rev 11:15).
with--rather, "in all your holy things" [MAURER].

 41   with--that is, in respect to your sweet savor (literally, "savor of rest," see on Ezek 16:19). Or, I will accept you (your worship) "as a sweet savor" [MAURER], (Eph 5:2; Phil 4:18). God first accepts the person in Messiah, then the offering (Ezek 20:40; Gen 4:4).
bring . . . out from . . . people, &c.--the same words as in Ezek 20:34; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense.
sanctified in you before . . . heathen-- (Jer 33:9). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (Isa 66:18; Zech 14:16-Zech 14:19).

 43   there--not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.
remember-- (Ezek 16:61, Ezek 16:63). The humiliation of Judah (Neh. 9:1-38) is a type of the future penitence of the whole nation (Hos 5:15; Hos 6:1; Zech 12:10-Zech 12:14). God's goodness realized by the sinner is the only thing that leads to true repentance (Hos 3:5; Luke 7:37-Luke 7:38).

 44   The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.
for my name's sake-- (Ezek 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, CALVIN was laid on his death bed, and his commentary ended.

 45   An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze. 21:1-32.

 46   south . . . south . . . south--three different Hebrew words, to express the certainty of the divine displeasure resting on the region specified. The third term is from a root meaning "dry," referring to the sun's heat in the south; representing the burning judgments of God on the southern parts of Judea, of which Jerusalem was the capital.
set thy face--determinately. The prophets used to turn themselves towards those who were to be the subjects of their prophecies.
drop--as the rain, which flows in a continuous stream, sometimes gently (Deut 32:2), sometimes violently (Amos 7:16; Mic 2:6, Margin), as here.
forest--the densely populated country of Judea; trees representing people.

 47   fire--every kind of judgment (Ezek 19:12; Ezek 21:3, "my sword"; Jer 21:14).
green tree . . . dry--fit and unfit materials for fuel alike; "the righteous and the wicked," as explained in Ezek 21:3-Ezek 21:4; Luke 23:31. Unsparing universality of the judgment!
flaming flame--one continued and unextinguished flame. "The glowing flame" [FAIRBAIRN].
faces--persons; here the metaphor is merged in the reality.

 49   Ezekiel complains that by this parabolic form of prophecy he only makes himself and it a jest to his countrymen. God therefore in Eze. 21:1-32 permits him to express the same prophecy more plainly.