The Jerusalem Bible (CZ)

1Sedmého roku, v pátém měsíci, desátého toho měsíce, se přišli někteří ze starších Izraele poradit s Jahvem a posadili se přede mnou. 2Jahvovo slovo se mi ozvalo takto: 3Lidský synu, promluv ke starším Izraele. Řekneš jim: Takto mluví Pán Jahve. Přicházíte proto, abyste se se mnou radili? Jako že žiji! Nedovolím, abyste se se mnou radili, výrok Pána Jahva. 4Budeš je soudit? Budeš soudit, lidský synu? Seznam je s ohavnostmi jejich otců. 5Řekneš jim: Takto mluví Pán Jahve. V den, kdy jsem vyvolil Izraele, když jsem pozvedl ruku k plemeni Jakubova domu, dal jsem se jim poznat v egyptské zemi, pozvedl jsem k nim ruku a řekl: „Já jsem Jahve, váš Bůh.“ 6V ten den jsem k nim pozvedl ruku a přísahal, že je vyvedu z egyptské země do země, kterou jsem pro ně prozkoumal a která oplývá mlékem a medem: je to nejkrásnější ze všech zemí. 7A řekl jsem jim: Všichni odvrhněte ohyzdy, které vábí vaše oči, neposkvrňujte se egyptskými neřády, já jsem Jahve, váš Bůh. 8Ale oni se proti mně vzbouřili a nechtěli mě poslouchat. Žádný neodvrhl ohyzdy, které vábily jeho oči; neopustili egyptské neřády. Přišlo mi na mysl, abych na ně vylil svou rozlícenost a uprostřed egyptské země na nich ukojil svůj hněv. 9Ale měl jsem ohled na své jméno a udělal jsem to tak, aby nebylo znesvěceno před národy, v jejichž středu oni byli a před jejichž očima jsem se jim dal poznat, abych je vyvedl z egyptské země. 10A tak jsem je vyvedl z egyptské země a vedl je na poušť. 11Dal jsem jim své zákony a seznámil jsem je se svými obyčeji, podle nichž má člověk žít, aby tak byl živ. 12A šel jsem tak daleko, že jsem jim dal své soboty jako znamení mezi sebou a jimi, aby věděli, že je posvěcuji já, Jahve. 13Ale Izraelův dům se proti mně na poušti vzbouřil; nevedli si podle mých zákonů, odvrhli mé obyčeje, podle nichž má člověk žít, aby tak byl živ, a jen a jen znesvěcovali mé soboty. Tu mi přišlo na mysl, abych na ně na poušti vylil svou rozlícenost, a tak je vyhladil. 14Ale měl jsem ohled na své jméno a udělal jsem to tak, aby nebylo znesvěceno před národy, před jejichž očima jsem je vyvedl. 15Ještě jednou jsem k nim na poušti pozvedl ruku a přísahal jsem, že je nezavedu do země, kterou jsem jim dal, jež oplývá mlékem a medem: je to nejkrásnější ze všech zemí. 16Vždyť oni odvrhli mé obyčeje, nevedli si podle mých zákonů a znesvěcovali mé soboty, neboť jejich srdce kráčela za neřády. 17Ale pohlédl jsem na ně se slitováním, takže jsem je nevyhladil; a nezničil jsem je. 18A jejich synům na poušti jsem řekl: Neveďte si podle zákonů svých otců, nezachovávejte jejich obyčeje, neposkvrňujte se jejich neřády. 19Já jsem Jahve, váš Bůh. Veďte si podle mých zákonů, zachovávejte mé obyčeje a žijte podle nich. 20Posvěcujte mé soboty; ať jsou znamením mezi mnou a vámi, aby se vědělo, že já jsem Jahve, váš Bůh. 21Ale ti synové se proti mně vzbouřili, nevedli si podle mých zákonů, nezachovávali mé obyčeje a nežili podle mých obyčejů, podle nichž má člověk žít, aby tak byl živ, a znesvěcovali mé soboty. Tu mi přišlo na mysl, abych na ně vylil svou rozlícenost a ukojil na nich na poušti svůj hněv. 22Ale odtáhl jsem svou ruku a měl jsem ohled na své jméno a udělal jsem to tak, aby nebylo znesvěceno před národy, před jejichž očima jsem je vyvedl. 23Ale ještě jednou jsem k nim na poušti pozvedl svou ruku a přísahal, že je rozeseji mezi národy a rozptýlím do cizích zemí. 24Vždyť nežili podle mých obyčejů, odvrhli mé zákony, znesvěcovali mé soboty a jejich pohledy přilnuly k neřádům jejich otců. 25A šel jsem tak daleko, že jsem jim dal zákony, jež nebyly dobré, a obyčeje, jimiž nemohli být živi,  26a poskvrnil jsem je jejich obětními dary, když jsem dopustil, aby obětovali každého prvorozence, abych je zasáhl hrůzou, a oni tak poznali, že já jsem Jahve. 27Proto promluv k Izraelovu domu, lidský synu. Řekneš jim: Takto mluví Pán Jahve. Ještě i v tom mě vaši otcové uráželi; že mi byli nevěrní. 28A přece jsem je zavedl do země, o které jsem slavnostně přísahal, že jim ji dám. Viděli tam všelijaké vyvýšené pahorky, všelijaké husté stromy a přinášeli tam své oběti a předkládali své vyzývavé obětní dary; kladli tam své vůně upokojení a vylévali své úlitby. 29A řekl jsem jim: Co je to za výšinu, na niž jdete? A oni ji až do dneška nazývají Bama. 30Nuže! Řekni Izraelovu domu: Takto mluví Pán Jahve. Je pravda, že se poskvrňujete tím, že si vedete jako vaši otcové a dopouštíte se smilstva a chodíte za jejich ohyzdami, 31tím, že předkládáte své obětní dary a necháváte své děti procházet ohněm? Že se až do dneška poskvrňujete všemi těmi svými neřády? A já mám dovolit, abyste se se mnou radili, Izraelův dome? Jako že žiji! Výrok Pána Jahva, nedovolím, abyste se se mnou radili. 32A sen, který pronásleduje vašeho ducha, se nikdy neuskuteční; když říkáte: „ Když budeme sloužit dřevu a kameni, budeme jako národy, jako kmeny z cizích zemí.“ 33Jako že žiji! Výrok Pána Jahva, přísahám, nad vámi budu vládnout já, silnou rukou a vztaženou paží, a budu vylévat svou rozlícenost. 34Vyvedu vás zprostřed národů a shromáždím vás silnou rukou a vztaženou paží z cizích zemí, kam jste byli rozptýleni, a přitom vyleji svou rozlícenost; 35dovedu vás na poušť národů a tam vás budu tváří v tvář soudit. 36Jako jsem soudil vaše otce na poušti egyptské země, tak budu soudit vás, výrok Pána Jahva. 37Nechám vás projít pod pastýřskou holí a přivedu vás k tomu, abyste brali ohled na smlouvu; 38oddělím od vás buřiče, ty, kteří proti mně povstali, vyvedu je ze země, kde přebývají, ale do Izraelovy země nevejdou, a vy poznáte, že já jsem Jahve. 39A vy, Izraelův dome, takto mluví Pán Jahve: Ať si každý jde sloužit svým neřádům, ale potom se uvidí, nebudete-li mi naslouchat! A nebudete už zneuctívat mé svaté jméno svými obětními dary a svými neřády.- 40Neboť na mé svaté hoře, na vysoké Izraelově hoře - výrok Pána Jahva -, tam mi bude sloužit celý Izraelův dům, úplně celý v té zemi. Tam budu přijímat a tam budu vyhledávat vaše obětní dary, nejlepší z vašich darů a všechny vaše posvátné věci. 41Jako vůni upokojení vás přijmu, až vás vyvedu zprostřed národů; shromáždím vás ze zemí, do nichž jste rozptýleni, vámi budu posvěcen v očích národů 42a vy poznáte, že já jsem Jahve, když vás opět přivedu na Izraelovu půdu, do země, o níž jsem slavnostně přísahal, že ji dám vašim otcům. 43Tam si vzpomenete na své chování a na všechny skutky, jimiž jste se poskvrnili, a pocítíte znechucení sami nad sebou kvůli všem zlým činům, jichž jste se dopustili. 44A poznáte, že já jsem Jahve, když s vámi budu jednat s ohledem na své jméno, a ne podle vašeho špatného chování a vašich zvrhlých skutků, Izraelův dome, výrok Pána Jahva.


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.