Ezekiel 20:35
Parallel Verses
English Standard Version
And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face.

King James Bible
And I will bring you into the wilderness of the people, and there will I plead with you face to face.

American Standard Version
and I will bring you into the wilderness of the peoples, and there will I enter into judgment with you face to face.

Douay-Rheims Bible
And I will bring you into the wilderness of people, and there will I plead with you face to face.

English Revised Version
and I will bring you into the wilderness of the peoples, and there will I plead with you face to face.

Webster's Bible Translation
And I will bring you into the wilderness of the people, and there will I plead with you face to face.

Ezekiel 20:35 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Generation that Grew Up in the Desert

Ezekiel 20:18. And I spake to their sons in the desert, Walk not in the statutes of your fathers, and keep not their rights, and do not defile yourselves with their idols. Ezekiel 20:19. I am Jehovah your God; walk in my statutes, and keep my rights, and do them, Ezekiel 20:20. And sanctify my Sabbaths, that they may be for a sign between me and you, that ye may know that I am Jehovah your God. Ezekiel 20:21. But the sons were rebellious against me; they walked not in my statutes, and did not keep my rights, to do them, which man should do that he may live through them; they profaned my Sabbaths. Then I thought to pour out my wrath upon them, to accomplish my anger upon them in the desert. Ezekiel 20:22. But I turned back my hand and did it for my name's sake, that it might not be profaned before the eyes of the nations, before whose eyes I had them out. Ezekiel 20:23. I also lifted my hand to them in the desert, to scatter them among the nations, and to disperse them in the lands; Ezekiel 20:24. Because they did not my rights, and despised my statutes, profaned my Sabbaths, and their eyes were after the idols of their fathers. Ezekiel 20:25. And I also gave them statutes, which were not good, and rights, through which they did not live; Ezekiel 20:26. And defiled them in their sacrificial gifts, in that they caused all that openeth the womb to pass through, that I might fill them with horror, that they might know that I am Jehovah. - The sons acted like their fathers in the wilderness. Historical proofs of this are furnished by the accounts of the Sabbath-breaker (Numbers 15:32.), of the rebellion of the company of Korah, and of the murmuring of the whole congregation against Moses and Aaron after the destruction of Korah's company (Numbers 16 and Numbers 17:1-13). In the last two cases God threatened that He would destroy the whole congregation (cf. Numbers 16:21 and Numbers 17:9-10); and on both occasions the Lord drew back His hand at the intercession of Moses, and his actual intervention (Numbers 16:22 and Numbers 17:11.), and did not destroy the whole nation for His name's sake. The statements in Ezekiel 20:21 and Ezekiel 20:22 rest upon these facts. The words of Ezekiel 20:23 concerning the oath of God, that He would scatter the transgressors among the heathen, are also founded upon the Pentateuch, and not upon an independent tradition, or any special revelation from God. Dispersion among the heathen is threatened in Leviticus 26:33 and Deuteronomy 28:64, and there is no force in Kliefoth's argument that "these threats do not refer to the generation in the wilderness, but to a later age." For in both chapters the blessings and curses of the law are set before the people who were then in the desert; and there is not a single word to intimate that either blessing or curse would only be fulfilled upon the generations of later times.

On the contrary, when Moses addressed to the people assembled before him his last discourse concerning the renewal of the covenant (Deuteronomy 29 and 30), he called upon them to enter into the covenant, "which Jehovah maketh with thee this day" (Deuteronomy 29:12), and to keep all the words of this covenant and do them. It is upon this same discourse, in which Moses calls the threatenings of the law אלה, an oath (Deuteronomy 29:13), that "the lifting of the hand of God to swear," mentioned in Ezekiel 20:23 of this chapter, is also founded. Moreover, it is not stated in this verse that God lifted His hand to scatter among the heathen the generation which had grown up in the wilderness, and to disperse them in the lands before their entrance into the land promised to the fathers; but simply that He had lifted His hand in the wilderness to threaten the people with dispersion among the heathen, without in any way defining the period of dispersion. In the blessings and threatenings of the law contained in Leviticus 26 and Deuteronomy 28-30, the nation is regarded as a united whole; so that no distinction is made between the successive generations, for the purpose of announcing this particular blessing or punishment to either one or the other. And Ezekiel acts in precisely the same way. It is true that he distinguishes the generation which came out of Egypt and was sentenced by God to die in the wilderness from the sons, i.e., the generation which grew up in the wilderness; but the latter, or the sons of those who had fallen, the generation which was brought into the land of Canaan, he regards as one with all the successive generations, and embraces the whole under the common name of "fathers" to the generation living in his day ("your fathers" Ezekiel 20:27), as we may clearly see from the turn given to the sentence which describes the apostasy of those who came into the land of Canaan ('עוד זאת ). In thus embracing the generation which grew up in the wilderness and was led into Canaan, along with the generations which followed and lived in Canaan, Ezekiel adheres very closely to the view prevailing in the Pentateuch, where the nation in all its successive generations is regarded as one united whole. The threat of dispersion among the heathen, which the Lord uttered in the wilderness to the sons of those who were not to see the land, is also not mentioned by Ezekiel as one which God designed to execute upon the people who were wandering in the desert at the time. For if he had understood it in this sense, he would have mentioned its non-fulfilment also, and would have added a 'ואעשׂ למען שׁמי וגו, as he has done in the case of the previous threats (cf. Ezekiel 20:22, Ezekiel 20:14, and Ezekiel 20:9). But we do not find this either in Ezekiel 20:24 or Ezekiel 20:26. The omission of this turn clearly shows that Ezekiel 20:23 does not refer to a punishment which God designed to inflict, but did not execute for His name's sake; but that the dispersion among the heathen, with which the transgressors of His commandments were threatened by God when in the wilderness, is simply mentioned as a proof that even in the wilderness the people, whom God had determined to lead into Canaan, were threatened with that very punishment which had now actually commenced, because rebellious Israel had obstinately resisted the commandments and rights of its God.

These remarks are equally applicable to Ezekiel 20:25 and Ezekiel 20:26. These verses are not to be restricted to the generation which was born in the wilderness and gathered to its fathers not long after its entrance into Canaan, but refer to their descendants also, that is to say, to the fathers of our prophet's contemporaries, who were born and had died in Canaan. God gave them statutes which were not good, and rights which did not bring them life. It is perfectly self-evident that we are not to understand by these statutes and rights, which were not good, either the Mosaic commandments of the ceremonial law, as some of the Fathers and earlier Protestant commentators supposed, or the threatenings contained in the law; so that this needs no elaborate proof. The ceremonial commandments given by God were good, and had the promise attached to them, that obedience to them would give life; whilst the threats of punishment contained in the law are never called חקּים and משׁפּטים. Those statutes only are called "not good" the fulfilment of which did not bring life or blessings and salvation. The second clause serves as an explanation of the first. The examples quoted in Ezekiel 20:26 show what the words really mean. The defiling in their sacrificial gifts (Ezekiel 20:26), for example, consisted in their causing that which opened the womb to pass through, i.e., in the sacrifice of the first-born. העביר כּל־פּטר points back to Exodus 13:12; only ליהוה, which occurs in that passage, is omitted, because the allusion is not to the commandment given there, but to its perversion into idolatry. This formula is used in the book of Exodus (l.c.) to denote the dedication of the first-born to Jehovah; but in Ezekiel 20:13 this limitation is introduced, that the first-born of man is to be redeemed. העביר signifies a dedication through fire ( equals העביר בּאשׁ, Ezekiel 20:31), and is adopted in the book of Exodus, where it is joined to ליהוה, in marked opposition to the Canaanitish custom of dedicating children of Moloch by februation in fire (see the comm. on ex. EZechariah 13:12). The prophet refers to this Canaanitish custom, and cites it as a striking example of the defilement of the Israelites in their sacrificial gifts (טמּא, to make unclean, not to declare unclean, or treat as unclean). That this custom also made its way among the Israelites, is evident from the repeated prohibition against offering children through the fire to Moloch (Leviticus 18:21 and Deuteronomy 18:10). When, therefore, it is affirmed with regard to a statute so sternly prohibited in the law of God, that Jehovah gave it to the Israelites in the wilderness, the word נתן (give) can only be used in the sense of a judicial sentence, and must not be taken merely as indicating divine permission; in other words, it is to be understood, like 2 Thessalonians 2:11 ("God sends them strong delusion") and Acts 7:42 ("God turned, and gave them up to worship the host of heaven"), in the sense of hardening, whereby whoever will not renounce idolatry is so given up to its power, that it draws him deeper and deeper in. This is in perfect keeping with the statement in Ezekiel 20:26 as the design of God in doing this: "that I might fill them with horror;" i.e., might excite such horror and amazement in their minds, that if possible they might be brought to reflect and to return to Jehovah their God.

Ezekiel 20:35 Parallel Commentaries

Treasury of Scripture Knowledge

I will

Ezekiel 20:36 Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, said the Lord GOD.

Ezekiel 19:13 And now she is planted in the wilderness, in a dry and thirsty ground.

Ezekiel 38:8 After many days you shall be visited: in the latter years you shall come into the land that is brought back from the sword...

Hosea 2:14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably to her.

Micah 4:10 Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail: for now shall you go forth out of the city...

Micah 7:13-15 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings...

Revelation 12:14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place...

and there

Ezekiel 17:20 And I will spread my net on him, and he shall be taken in my snare, and I will bring him to Babylon...

Ezekiel 38:22 And I will plead against him with pestilence and with blood; and I will rain on him, and on his bands...

Jeremiah 2:9,35 Why I will yet plead with you, said the LORD, and with your children's children will I plead...

Hosea 4:1 Hear the word of the LORD, you children of Israel: for the LORD has a controversy with the inhabitants of the land...

Micah 6:1,2 Hear you now what the LORD said; Arise, contend you before the mountains, and let the hills hear your voice...

Cross References
1 Samuel 12:7
Now therefore stand still that I may plead with you before the LORD concerning all the righteous deeds of the LORD that he performed for you and for your fathers.

Psalm 74:22
Arise, O God, defend your cause; remember how the foolish scoff at you all the day!

Isaiah 3:14
The LORD will enter into judgment with the elders and princes of his people: "It is you who have devoured the vineyard, the spoil of the poor is in your houses.

Jeremiah 2:9
"Therefore I still contend with you, declares the LORD, and with your children's children I will contend.

Jeremiah 25:31
The clamor will resound to the ends of the earth, for the LORD has an indictment against the nations; he is entering into judgment with all flesh, and the wicked he will put to the sword, declares the LORD.'

Ezekiel 17:20
I will spread my net over him, and he shall be taken in my snare, and I will bring him to Babylon and enter into judgment with him there for the treachery he has committed against me.

Ezekiel 19:13
Now it is planted in the wilderness, in a dry and thirsty land.

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