Ezekiel 20:35
And I will bring you into the wilderness of the nations, where I will enter into judgment with you face to face.
And I will bring you
This phrase signifies God's active role in guiding His people. The Hebrew root for "bring" is "yatsa," which often implies a purposeful leading out or delivering. Historically, this echoes the Exodus narrative, where God led the Israelites out of Egypt. It underscores God's sovereignty and His commitment to His covenant people, even when they are in rebellion.

into the wilderness
The "wilderness" in Hebrew is "midbar," a place of desolation and testing. Biblically, the wilderness is a recurring theme where God refines and tests His people, as seen in the Israelites' 40-year journey. It symbolizes a place of transformation and preparation, where reliance on God is paramount. This setting is not just physical but spiritual, representing a state of being where God can work intimately with His people.

of the nations
This phrase indicates that the wilderness experience is not isolated to Israel but involves the broader context of the nations. It suggests a dispersion among the Gentiles, reflecting the historical context of the Babylonian exile. Theologically, it points to God's universal sovereignty and His plan to use Israel as a light to the nations, even in judgment.

where I will enter into judgment
The Hebrew word for "judgment" is "shaphat," which means to govern or to pass sentence. This is a divine evaluation of Israel's faithfulness to the covenant. It is both corrective and redemptive, aiming to restore the relationship between God and His people. This judgment is not merely punitive but is intended to bring about repentance and renewal.

with you face to face
The phrase "face to face" in Hebrew is "panim el panim," indicating a direct and personal encounter. This is reminiscent of Moses' encounters with God, where there was an intimate and unmediated communication. It emphasizes the seriousness of the judgment and the personal nature of God's relationship with His people. It is a call to accountability and a reminder of the covenantal bond that requires sincere devotion and obedience.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, tasked with delivering God's messages to the Israelites.

2. Israelites
The people of God who are being addressed in this passage, often rebellious and in need of correction.

3. Wilderness of the Nations
A metaphorical place representing a period of testing and judgment, reminiscent of the Israelites' journey in the wilderness after the Exodus.

4. Judgment
God's righteous evaluation of His people's faithfulness and obedience.

5. Face to Face
An intimate and direct encounter with God, emphasizing the seriousness of the judgment.
Teaching Points
The Wilderness as a Place of Testing and Transformation
The wilderness is not just a place of judgment but also of transformation and preparation for a renewed relationship with God.

God's Desire for Intimacy
The phrase "face to face" indicates God's desire for a personal and direct relationship with His people, even in judgment.

The Seriousness of Sin and Rebellion
God's judgment in the wilderness underscores the seriousness of sin and the need for repentance and obedience.

Hope in Judgment
Even in judgment, there is hope for restoration and renewal, as God’s ultimate goal is to bring His people back to Himself.

Reflecting on Our Own Wilderness Experiences
Believers today can reflect on their own "wilderness" experiences as times of growth, testing, and preparation for deeper intimacy with God.
Bible Study Questions
1. How does the concept of the "wilderness of the nations" in Ezekiel 20:35 relate to the Israelites' original wilderness experience after the Exodus?

2. In what ways does the idea of being judged "face to face" with God challenge or encourage you in your personal walk with Him?

3. How can we see God's grace and desire for restoration even in the midst of judgment, as depicted in Ezekiel 20:35?

4. What are some "wilderness" experiences in your life that have led to spiritual growth or transformation?

5. How can the themes of judgment and restoration in Ezekiel 20:35 be connected to the promise of the new covenant in Jeremiah 31:31-34?
Connections to Other Scriptures
Exodus 19-20
The wilderness experience of the Israelites after leaving Egypt, where they received the Law and were tested.

Hosea 2:14
God speaks of alluring Israel into the wilderness to speak tenderly to her, showing both judgment and restoration.

Jeremiah 31:31-34
The promise of a new covenant, highlighting God's desire for a renewed relationship with His people.

Revelation 12:6
The woman (representing God's people) is taken to the wilderness, symbolizing protection and preparation.
God's Tireless PleadingEzekiel 20:35
The Spiritual WildernessB. Beddome, M. A.Ezekiel 20:35
The Purpose of Israel's ElectionJ.R. Thomson Ezekiel 20:32-38
The Sovereignty of God in the Punishment of SinW. Jones Ezekiel 20:33-38
Judicial DiscriminationJ.D. Davies Ezekiel 20:33-44
People
Ezekiel, Israelites, Jacob, Teman
Places
Babylon, Bamah, Egypt, Negeb
Topics
Bring, Cause, Desert, Enter, Execute, Face, Judged, Judgment, Nations, Peoples, Plead, Waste, Wilderness
Dictionary of Bible Themes
Ezekiel 20:35

     1255   face of God

Ezekiel 20:1-44

     7348   defilement

Ezekiel 20:13-44

     8807   profanity

Ezekiel 20:30-38

     8345   servanthood, and worship

Ezekiel 20:33-35

     5955   strength, divine

Ezekiel 20:33-36

     1310   God, as judge

Library
Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown,
Lewis Bayly—The Practice of Piety

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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