Ezekiel 20:17
Yet I looked on them with pity and did not destroy them or bring them to an end in the wilderness.
Yet I looked on them with pity
The Hebrew word for "pity" here is "חָמַל" (chamal), which conveys a deep sense of compassion and mercy. This phrase highlights God's enduring compassion towards the Israelites despite their repeated disobedience. In the historical context, the Israelites were often rebellious, yet God’s nature is to be merciful. This reflects the divine attribute of grace, which is a cornerstone of Christian theology. God's pity is not a sign of weakness but of His steadfast love and commitment to His covenant people.

and did not destroy them
The Hebrew root for "destroy" is "שָׁחַת" (shachat), meaning to ruin or annihilate. Despite the Israelites' transgressions, God chose not to execute the full measure of His wrath. This restraint is significant in understanding the character of God as both just and merciful. Historically, the wilderness period was a time of testing and judgment, yet God’s decision not to destroy them underscores His patience and long-suffering nature.

or bring them to an end
The phrase "bring them to an end" can be understood from the Hebrew "כָּלָה" (kalah), which means to complete or finish. This suggests that God had the power to completely terminate the existence of the Israelites but chose not to. This decision is a testament to His faithfulness and the unbreakable nature of His promises. In a broader scriptural context, it reflects the theme of redemption and the hope that God offers to His people, even when they falter.

in the wilderness
The wilderness, or "מִדְבָּר" (midbar) in Hebrew, is a significant setting in the biblical narrative. It represents a place of trial, purification, and transformation. For the Israelites, the wilderness was both a physical and spiritual journey. It was a place where they encountered God, received His law, and learned dependence on Him. The wilderness experience is symbolic of the Christian journey of faith, where believers are often tested but also grow closer to God through reliance on His provision and guidance.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel is the mouthpiece of God, delivering messages of judgment and hope to the Israelites.

2. Israelites
The chosen people of God, who are often rebellious and disobedient, leading to their exile and suffering.

3. Wilderness
Represents the period of Israel's wandering after the Exodus from Egypt, a time of testing and divine provision.

4. God's Mercy
Despite Israel's rebellion, God shows compassion and refrains from complete destruction.

5. Babylonian Exile
The historical context of Ezekiel's prophecies, where the Israelites are in captivity due to their disobedience.
Teaching Points
God's Unfailing Mercy
Despite repeated rebellion, God’s mercy prevails. This teaches us about the depth of God's compassion and patience.

The Consequences of Disobedience
While God is merciful, the Israelites still faced consequences for their actions. This serves as a reminder of the importance of obedience to God.

Hope in Times of Judgment
Even in judgment, God provides hope and a future. Believers can trust in God's ultimate plan and mercy.

Reflecting God's Mercy
As recipients of God's mercy, we are called to extend mercy and compassion to others, reflecting God's character in our lives.

Learning from History
The history of Israel serves as a lesson for us to remain faithful and obedient, avoiding the pitfalls of past generations.
Bible Study Questions
1. How does God's mercy in Ezekiel 20:17 encourage you in your personal walk with Him, especially when you face your own failures?

2. In what ways can the account of the Israelites in the wilderness serve as a warning and a lesson for modern believers?

3. How can you apply the concept of God's unfailing mercy in your relationships with others?

4. What are some practical steps you can take to ensure that you are obedient to God, avoiding the mistakes of the Israelites?

5. How do other scriptures, such as those in the New Testament, reinforce the message of God's mercy found in Ezekiel 20:17?
Connections to Other Scriptures
Exodus 32-34
These chapters recount the Israelites' rebellion with the golden calf and God's merciful response, paralleling His mercy in Ezekiel 20:17.

Psalm 78
This psalm reflects on Israel's history of rebellion and God's enduring mercy, similar to the themes in Ezekiel.

Lamentations 3:22-23
Highlights God's steadfast love and mercy, which are new every morning, resonating with His compassion in Ezekiel 20:17.

Romans 11:1-5
Paul discusses God's continued mercy towards Israel, affirming that God has not rejected His people despite their disobedience.
Unacceptable PrayerJ.D. Davies Ezekiel 20:1-32
The Memory of the Wilderness of SinaiJ.R. Thomson Ezekiel 20:10-17
God, and Israel in the WildernessW. Jones Ezekiel 20:10-26
People
Ezekiel, Israelites, Jacob, Teman
Places
Babylon, Bamah, Egypt, Negeb
Topics
Annihilation, Cause, Completely, Desert, Destroy, Destroyed, Destroying, Destruction, Didn't, Eye, Full, Kept, Nevertheless, Pity, Rather, Spared, Waste, Wilderness, Yet
Dictionary of Bible Themes
Ezekiel 20:17

     1095   God, patience of

Ezekiel 20:1-44

     7348   defilement

Ezekiel 20:13-44

     8807   profanity

Ezekiel 20:15-17

     1055   God, grace and mercy

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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