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Text -- Ezekiel 20:35 (NET)

Strongs On/Off
Context
20:35 I will bring you into the wilderness of the nations, and there I will enter into judgment with you face to face.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wilderness | PLEAD | LEVITICUS, 2 | Idolatry | God | GOD, 2 | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 20:35 - -- Drive you.

Drive you.

Wesley: Eze 20:35 - -- Into the most horrid parts of the world; into the mountainous parts of Media, Hyrcania, Iberia, Caspia, Albania, and Scythia.

Into the most horrid parts of the world; into the mountainous parts of Media, Hyrcania, Iberia, Caspia, Albania, and Scythia.

Wesley: Eze 20:35 - -- Pass sentence, and execute it on you.

Pass sentence, and execute it on you.

JFB: Eze 20:35 - -- Rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast...

Rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Eze 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" (Eze 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" (Eze 20:38; Dan 12:1); and then the remnant (Zec 13:8-9; Zec 14:2-3) shall "all serve God in the land" (Eze 20:40). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration.

JFB: Eze 20:35 - -- 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 ...

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).

Clarke: Eze 20:35 - -- I will bring you into the wilderness of the people - I will bring you out of your captivity, and bring you into your own land which you will find to...

I will bring you into the wilderness of the people - I will bring you out of your captivity, and bring you into your own land which you will find to be a wilderness, the consequence of your crimes

Clarke: Eze 20:35 - -- There will I plead with you - There I will be your king, and rule you with a sovereign rule; and the dispensations of my justice and mercy shall eit...

There will I plead with you - There I will be your king, and rule you with a sovereign rule; and the dispensations of my justice and mercy shall either end you or mend you.

Calvin: Eze 20:35 - -- He specially marks this reason here, which is a medium between rejection and reconciliation to favor: for God’s bringing the Israelites out of Chal...

He specially marks this reason here, which is a medium between rejection and reconciliation to favor: for God’s bringing the Israelites out of Chaldaea might seem a sign of favor, as if he were again their deliverer. But he here defines why he intended to bring them forth, namely, to plead with them in the desert as with their fathers. We know that when the people came out of Egypt they did not possess the promised land, because they shut the door against themselves by their ingratitude: but if there had been no hope left, it was better for the people to spend their time under the tyranny of Egypt than to pine away in the desert. For it was a kind of life scarcely human to wander in a wilderness and to behold nothing pleasant or agreeable; a mere solitude instead of cultivated fields, and nothing but discomfort instead of beautiful flowers and trees and undulating ground: and besides this, to feed on nothing but manna, to taste no wine, to drink only water from the rock, and to endure heat and cold in the, open air. Such freedom then was by no means agreeable, unless they had hoped to become possessors of the land of Canaan. But a whole generation was deprived of that advantage through their ingratitude. God therefore appositely compares them to their fathers, who had gone forth into the wilderness, and he says, I will make you pass into the desert of the nations. Here he compares the desert of Egypt to that of the Gentiles. Although the passage from the land of Canaan to Chaldaea is partly across an unfruitful wilderness, yet I do not doubt that God here metaphorically points out the state of the people after their return from exile.

The complete meaning is, as he surrounded their fathers throughout their whole life in the wilderness, so after they were brought back from Chaldaea their life should be as solitary as if they were banished to an obscure corner of the world, and to a miserable and deserted land. Here, therefore, another region is not intended, but the state of the people when dwelling in the land of Canaan; although he speaks not only of that small band which returned to their country, but of the liberty promiscuously given to all. He calls that state a desert of the Gentiles, to which all were subjected, whether they remained in distant regions or returned home. We must hold, then, that God would be so far the deliverer of the people that the benefit would reach only a few, since, when the multitude wandered in the desert, they perished there, and did not enjoy the promised inheritance. We now see how God established his sway over the Israelites, when he did not suffer them to be perpetually captive, and yet did not show himself appeased when he brought them back, since he still remained a severe judge. I will bring you, therefore, into the desert of the nations; this is the heat of anger of which he had spoken, and I will judge you, or plead with you, face to face. He signifies by these words, that although their return to Judea was evident, yet he was not propitious, since he met them as an adversary. There, says he, I will meet with you face to face, as when contention is rife, adversaries become opposed, and contend hand to hand: thus God here points out the extremity of rigor when he says, that he will dispute with them face to face. But he says, that he was a pleader in the desert of Egypt, and the sense extends to the future; not that it ought to be understood that God descended to plead a cause, and place himself at another’s tribunal; still it was a kind of pleading when the people were compelled to feel that their impiety and obstinacy was not excusable; and also when experience at the same time taught them that God was by no means appeased, since his wrath was again stirred up. Isaiah’s language is slightly different: Come you, says he, let us reason together, I will plead with you. (Isa 1:0.) He is there prepared to argue his cause, as if with an equal. But the case is soon closed and the sentence passed, since it is evident that the people are deservedly punished by God on account of their sins. Thus he pleaded with their fathers in the Egyptian desert when he deprived them all of entrance into the promised land. And afterwards he often punished them for their murmurs, perverse cravings, lusts, idolatries, and other crimes. Hence, let us learn that God is pleading with us whenever any signs of his anger appear; for we cannot derive any advantage from obstinate resistance: and hence nothing remains but to accuse ourselves for our faults. It follows —

Defender: Eze 20:35 - -- Eze 20:33-44 looks forward to God's dealings with Israel in the last days (Rev 12:14-16)."

Eze 20:33-44 looks forward to God's dealings with Israel in the last days (Rev 12:14-16)."

TSK: Eze 20:35 - -- I will : Eze 20:36, Eze 19:13, Eze 38:8; Hos 2:14; Mic 4:10, Mic 7:13-15; Rev 12:14 and there : Eze 17:20, Eze 38:22; Jer 2:9, Jer 2:35, Jer 25:31; Ho...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 20:32-44 - -- God’ s future dealings with His people: \tx720 \tx1080 (1) in judgment Eze 20:32-38; (2) in mercy Eze 20:39-44. Eze 20:32 The inquirers...

God’ s future dealings with His people:

\tx720 \tx1080 (1) in judgment Eze 20:32-38;

(2) in mercy Eze 20:39-44.

Eze 20:32

The inquirers had thought that if Jerusalem were taken, and the whole people became sojourners in a foreign land, they would cease to be a separate nation. In their love for idolatry some may have even desired this. But more probably they thought that this very consequence precluded the possibility of such a catastrophe. God answers that He will not allow them to become as the pagan, but this will only subject them to severer trial and stricter rule.

Eze 20:33

The expressions "a mighty hand, stretched out arm"carry back the thoughts to Egyptian bondage Deu 4:34; Deu 5:15; but then it was for deliverance, now for judgment "with fury poured out."

Eze 20:35

The wilderness of the people - A time of probation will follow, as before in the wilderness of Sin, so in the "wilderness of the nations"among whom they will sojourn (not the Babylonians) "after"that captivity. This period of their probation is not over. The dispersion of the Jews did not cease with the return under Zerubbabel; but in our Saviour’ s time they were living as a distinct people in all the principal places in the civilized world; and so they live now. God is yet pleading with them "face to face,"calling them personally to embrace those offers which as a nation they disregarded.

Eze 20:37

To pass under the rod - i. e., to be gathered into the flock Mic 7:14.

The bond - The shepherd collects the flock, and separates the sheep from the goats, which are rejected. Compare Rom 11:7-11.

Eze 20:39

Strong irony. Some prefer another rendering: "Go ye, serve ye every one his idols, yet hereafter ye shall surely hearken unto me, and shall no more pollute My Holy Name etc."In this way, this verse is introductory to what follows.

Eze 20:40

This points to the consummation indicated by the vision of the temple.

In the mountain of the height - Or, Upon a very high mountain Eze 40:2. Compare Isa 2:2-3.

The house of Israel, all of them - All the separation between Israel and Judah shall cease. This points to times yet future, when in Messiah’ s kingdom Jews and Gentiles alike shall be gathered into one kingdom - the kingdom of Christ. Jerusalem is the Church of Christ Gal 4:26, into which the children of Israel shall at last be gathered, and so the prophecy shall be fulfilled Rev 21:2.

Poole: Eze 20:35 - -- Bring you drive you; and since you think of such a course of ease to yourselves by casting me off among the nations, I will bring you among such as y...

Bring you drive you; and since you think of such a course of ease to yourselves by casting me off among the nations, I will bring you among such as you shall be soon weary of.

Into the wilderness into the most horrid, barbarous, and savage parts of the inhabited world; into the mountainous barren parts of Media, Hyrcania, Iberia, Caspia, and Albania, and Scythia, inhospitable nations, and mortal enemies to strangers.

Plead debate, pass sentence, and execute it also on you.

Face to face not, as the rabbins dream, to conceal the dishonour of the Jews, but indeed plainly, openly, and so as my hand shall be seen.

Haydock: Eze 20:35 - -- Of people. That is, a desert, in which there are no people; (Challoner) meaning Judea, to which they should return.

Of people. That is, a desert, in which there are no people; (Challoner) meaning Judea, to which they should return.

Gill: Eze 20:35 - -- And I will bring you into the wilderness of the people,.... Into Babylon, and into captivity there, which they thought to avoid by fleeing to other co...

And I will bring you into the wilderness of the people,.... Into Babylon, and into captivity there, which they thought to avoid by fleeing to other countries. Some think that those inhospitable nations are meant, Syro-media, Caspia, Hyrcania, Iberia, and others, into which many of the Jews were brought, who sought to live elsewhere than at Babylon; and others are of opinion that this respects the time of their return from Babylon to their own land, between which lay a wilderness, here referred to; but perhaps the prophecy respects the present state of the Jews, in which they have continued ever since their destruction by the Romans; through whom they have been brought among the several nations of the world, particularly the Roman empire, compared to a wilderness; and represented as a populous one, as it is, and in which the beast, or antichrist, now is; see Rev 17:3 and there will I plead with you face to face; judge, condemn, and take vengeance, or inflict punishment on them in the most public manner, as he now does. The Targum is, "and I will take vengeance on you face to face".

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Eze 20:35 And I will bring you into the ( r ) wilderness of the people, and there will I enter into judgment with you face to face. ( r ) I will bring you amon...

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Commentary -- Verse Range Notes

TSK Synopsis: Eze 20:1-49 - --1 God refuses to be consulted by the elders of Israel.4 He shews the story of their rebellions in Egypt,10 in the wilderness,27 and in the land.33 He ...

MHCC: Eze 20:33-44 - --The wicked Israelites, notwithstanding they follow the sinful ways of other nations, shall not mingle with them in their prosperity, but shall be sepa...

Matthew Henry: Eze 20:33-44 - -- The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all t...

Keil-Delitzsch: Eze 20:32-38 - -- The Judgment Awaiting Israel of Purification among the Heathen Eze 20:32. And that which riseth up in your mind shall not come to pass, in that ye...

Constable: Eze 4:1--24:27 - --II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24 This section of the book contains prophecies th...

Constable: Eze 20:1--23:49 - --D. Israel's defective leadership chs. 20-23 This section of the book is the final collection of propheci...

Constable: Eze 20:1-44 - --1. The history of Israel's rebellion and Yahweh's grace 20:1-44 The structure of this passage is...

Constable: Eze 20:30-38 - --Israel's rebellion in Ezekiel's day and God's grace 20:30-38 20:30 Ezekiel was to ask his hearers if they planned to defile themselves and to prostitu...

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Introduction / Outline

JFB: Ezekiel (Book Introduction) The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he ...

JFB: Ezekiel (Outline) EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28) EZEKIEL'S COMMISSION. (Eze 2:1-10) EZEKIEL EATS THE ROLL. IS COMMISSIONED TO ...

TSK: Ezekiel (Book Introduction) The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah ...

TSK: Ezekiel 20 (Chapter Introduction) Overview Eze 20:1, God refuses to be consulted by the elders of Israel; Eze 20:4, He shews the story of their rebellions in Egypt, Eze 20:10. in t...

Poole: Ezekiel (Book Introduction) BOOK OF THE PROPHET EZEKIEL THE ARGUMENT EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appea...

Poole: Ezekiel 20 (Chapter Introduction) CHAPTER 20 God refuseth to be consulted by the elders of Israel, Eze 20:1-3 . He rehearseth the rebellions of their ancestors in Egypt, Eze 20:4-9 ...

MHCC: Ezekiel (Book Introduction) Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, a...

MHCC: Ezekiel 20 (Chapter Introduction) (Eze 20:1-9) The elders of Israel are reminded of the idolatry in Egypt. (v. 10-26) In the wilderness. (Eze 20:27-32) In Canaan. (Eze 20:33-44) God...

Matthew Henry: Ezekiel (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel When we entered upon the writings of the prophets, which speak of the ...

Matthew Henry: Ezekiel 20 (Chapter Introduction) In this chapter, I. The prophet is consulted by some of the elders of Israel (Eze 20:1). II. He is instructed by his God what answer to give them...

Constable: Ezekiel (Book Introduction) Introduction Title and Writer The title of this book comes from its writer, Ezekiel, t...

Constable: Ezekiel (Outline) Outline I. Ezekiel's calling and commission chs. 1-3 A. The vision of God's glory ch. 1 ...

Constable: Ezekiel Ezekiel Bibliography Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968. ...

Haydock: Ezekiel (Book Introduction) THE PROPHECY OF EZECHIEL. INTRODUCTION. Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of t...

Gill: Ezekiel (Book Introduction) INTRODUCTION TO EZEKIEL This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jerem...

Gill: Ezekiel 20 (Chapter Introduction) INTRODUCTION TO EZEKIEL 20 The prophecy in this chapter is occasioned by some of the elders of Israel coming to inquire of the Lord; when the proph...

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