18“I said to their children in the wilderness, ‘Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols. 19‘I am the LORD your God; walk in My statutes and keep My ordinances and observe them. 20‘Sanctify My sabbaths; and they shall be a sign between Me and you, that you may know that I am the LORD your God.’ 21“But the children rebelled against Me; they did not walk in My statutes, nor were they careful to observe My ordinances, by which, if a man observes them, he will live; they profaned My sabbaths. So I resolved to pour out My wrath on them, to accomplish My anger against them in the wilderness. 22“But I withdrew My hand and acted for the sake of My name, that it should not be profaned in the sight of the nations in whose sight I had brought them out. 23“Also I swore to them in the wilderness that I would scatter them among the nations and disperse them among the lands, 24because they had not observed My ordinances, but had rejected My statutes and had profaned My sabbaths, and their eyes were on the idols of their fathers. 25“I also gave them statutes that were not good and ordinances by which they could not live; 26and I pronounced them unclean because of their gifts, in that they caused all their firstborn to pass through the fire so that I might make them desolate, in order that they might know that I am the LORD.”’

      27“Therefore, son of man, speak to the house of Israel and say to them, ‘Thus says the Lord GOD, “Yet in this your fathers have blasphemed Me by acting treacherously against Me. 28“When I had brought them into the land which I swore to give to them, then they saw every high hill and every leafy tree, and they offered there their sacrifices and there they presented the provocation of their offering. There also they made their soothing aroma and there they poured out their drink offerings. 29“Then I said to them, ‘What is the high place to which you go?’ So its name is called Bamah to this day.”’ 30“Therefore, say to the house of Israel, ‘Thus says the Lord GOD, “Will you defile yourselves after the manner of your fathers and play the harlot after their detestable things? 31“When you offer your gifts, when you cause your sons to pass through the fire, you are defiling yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live,” declares the Lord GOD, “I will not be inquired of by you. 32“What comes into your mind will not come about, when you say: ‘We will be like the nations, like the tribes of the lands, serving wood and stone.’

God Will Restore Israel to Her Land

      33“As I live,” declares the Lord GOD, “surely with a mighty hand and with an outstretched arm and with wrath poured out, I shall be king over you. 34“I will bring you out from the peoples and gather you from the lands where you are scattered, with a mighty hand and with an outstretched arm and with wrath poured out; 35and I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. 36“As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you,” declares the Lord GOD. 37“I will make you pass under the rod, and I will bring you into the bond of the covenant; 38and I will purge from you the rebels and those who transgress against Me; I will bring them out of the land where they sojourn, but they will not enter the land of Israel. Thus you will know that I am the LORD.

      39“As for you, O house of Israel,” thus says the Lord GOD, “Go, serve everyone his idols; but later you will surely listen to Me, and My holy name you will profane no longer with your gifts and with your idols. 40“For on My holy mountain, on the high mountain of Israel,” declares the Lord GOD, “there the whole house of Israel, all of them, will serve Me in the land; there I will accept them and there I will seek your contributions and the choicest of your gifts, with all your holy things. 41“As a soothing aroma I will accept you when I bring you out from the peoples and gather you from the lands where you are scattered; and I will prove Myself holy among you in the sight of the nations. 42“And you will know that I am the LORD, when I bring you into the land of Israel, into the land which I swore to give to your forefathers. 43“There you will remember your ways and all your deeds with which you have defiled yourselves; and you will loathe yourselves in your own sight for all the evil things that you have done. 44“Then you will know that I am the LORD when I have dealt with you for My name’s sake, not according to your evil ways or according to your corrupt deeds, O house of Israel,” declares the Lord GOD.’”

      45Now the word of the LORD came to me, saying, 46“Son of man, set your face toward Teman, and speak out against the south and prophesy against the forest land of the Negev, 47and say to the forest of the Negev, ‘Hear the word of the LORD: thus says the Lord GOD, “Behold, I am about to kindle a fire in you, and it will consume every green tree in you, as well as every dry tree; the blazing flame will not be quenched and the whole surface from south to north will be burned by it. 48“All flesh will see that I, the LORD, have kindled it; it shall not be quenched.”’” 49Then I said, “Ah Lord GOD! They are saying of me, ‘Is he not just speaking parables?’”

Parallel Verses

New American Standard Bible (©1995)
And the word of the LORD came to me saying,

GOD'S WORD® Translation (©1995)
Then the LORD spoke his word to me. He said,

King James Bible
Then came the word of the LORD unto me, saying,

Douay-Rheims Bible
And the word of the Lord came to me, saying:

Darby Bible Translation
And the word of Jehovah came unto me, saying,

English Revised Version
And the word of the LORD came unto me, saying,

Webster's Bible Translation
Then came the word of the LORD to me, saying,

World English Bible
The word of Yahweh came to me, saying,

Young's Literal Translation
and there is a word of Jehovah unto me, saying,

Cross References

Ezekiel 20:1 Now in the seventh year, in the fifth month, on the tenth of the month, certain of the elders of Israel came to inquire of the LORD, and sat before me.

Ezekiel 20:3 "Son of man, speak to the elders of Israel and say to them, 'Thus says the Lord GOD, "Do you come to inquire of Me? As I live," declares the Lord GOD, "I will not be inquired of by you."'

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 20

In this chapter, I. The prophet is consulted by some of the elders of Israel (v. 1). II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them (v. 2, 3). And, 2. He must show them what just cause he had for that displeasure, by giving them a history of God's grateful dealings with their fathers and their treacherous dealings with God. (1.) In Egypt (v. 5-9). (2.) In the wilderness (v. 10-26). (3.) In Canaan (v. 27-32). 3. He must denounce the judgments of God against them (v. 33-36). 4. He must tell them likewise what mercy God had in store for them, when he would bring a remnant of them to repentance, re-establish them in their own land, and set up his sanctuary among them again (v. 37-44). 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter (v. 45-49).

Verses 1-4

Here is, 1. The occasion of the message which we have in this chapter. That sermon which we had ch. 18 was occasioned by their presumptuous reflections upon God; this was occasioned by their hypocritical enquiries after him. Each shall have his own. This prophecy is exactly dated, in the seventh year of the captivity, about two years after Ezekiel began to prophesy. God would have them to keep account how long their captivity lasted, that they might see how the years went on towards their deliverance, though very slowly. Certain of the elders of Israel came to enquire of the Lord, not statedly (as those ch. 8:1), but, as it should seem, occasionally, and upon a particular emergency. Whether they were of those that were now in captivity, or elders lately come from Jerusalem upon business to Babylon, is not certain; but, by what the prophet says to them (v. 32), it should seem, their enquiry was whether now that they were captives in Babylon, at a distance from their own country, where they had not only no temple, but no synagogue, for the worship of God, it was not lawful for them, that they might ingratiate themselves with their lords and masters, to join with them in their worship and do as the families of these countries do, that serve wood and stone. This matter was palliated as well as it would bear, like Naaman's pleading with Elisha for leave to bow in the house of Rimmon, in compliment to the king; but we have reason to suspect that their enquiry drove at this. Note, Those hearts are wretchedly hardened which ask God leave to go on in sin, and that when they are suffering for it. They came and sat very demurely and with a show of devotion before the prophet, ch. 33:31. 2. The purport of this message. (1.) They must be made to know that God is angry with them; he takes it as an affront that they come to enquire of him when they are resolved to go on still in their trespasses: As I live, saith the Lord God, I will not be enquired of by you, v. 3. Their shows of devotion shall be neither acceptable to God nor advantageous to themselves. God will not take notice of their enquiries, nor give them any satisfactory answers. Note, A hypocritical attendance on God and his ordinances is so far from being pleasing to him that it is provoking. (2.) They must be made to know that God is justly angry with them (v. 4): "Wilt thou judge them, son of man, wilt thou judge them? Thou art a prophet, surely thou wilt not plead for them, as an intercessor with God; but surely thou wilt pass sentence on them as a judge for God. See, I have set thee over the nation; wilt thou not declare to them the judgments of the Lord? Cause them therefore to know the abominations of their fathers." So the orders run now, as before (ch. 16:2) he must cause them to know their own abominations. Though their own abominations were sufficient to justify God in the severest of his proceedings against them, yet it would be of use for them to know the abominations of their fathers, that they might see what a righteous thing it was with God now at last to cut them off from being a people, who from the first were such a provoking people.

Calvin's Commentary

2. Then came the word of the LORD unto me, saying,

2. Et fuit sermo Iehovae ad me dicendo,

3. Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to inquire of me? As I live, saith the Lord GOD, I will not be inquired of by you.

3. Fili hominis, loquere ad seniores Israel, et dic illis, Sic dicit Dominator Iehovah, An ad quaerendum me, [257] venistis? Vivo ego si quaerar a vobis, dicit Dominator Iehovah.

Here the Prophet is ordered to blame those elders, although they pretended to rare piety in inquiring of him: God says that they did not come with a right disposition. Many translate otherwise -- if I shall be found, or be en-treated by you, or if I shall answer: thus they take the word, drs, deresh, in a double sense: in the first clause, for to seek or interrogate; but when it is added, as I live, etc., they do not take the word by "to be sought" or "interrogated," but by "to answer" or "be entreated." But this seems far-fetched and in Ezekiel 14:3, a phrase not unlike this was explained; and hence we may gather, that God rather inveighs against the people's hypocrisy than rejects them, and refuses to answer. There the Prophet said that the elders came to consult him, as if they had been his best disciples; but as Ezekiel might be deceived by that deceptive picture, God meets him, and says, Do you think that they come to inquire of me? They are fixed upon their idols; for their heart is towards them, and they raise their eyes to their own abominations: As I live, if they seek me, says he; that is, it is easy to convict them of bad faith, when they come suppliantly to inquire of thee. For if they truly and heartily sought me, they would renounce their idols, and would no longer partake of their abominations; but they do not repent, but remain obstinate in their wickedness. It is certain, therefore, that they are by no means sincere: there is no reason why you should delay them, or trouble yourself about them, since their conduct is mere dissimulation. So, therefore, in this passage God pronounced by his Prophet, are you come to seek me? that is, to consult me. I will not be inquired of by you, says he: the reason is, because, as we saw in the Ezekiel 14th, they always remained the same, since therefore they were at the greatest distance from God, and remained wrapped up in their own abominations, their seeking God was only fallacious. The conclusion is, that God rejected them, because, though they pretended a holy zeal, they were still perverse in their disposition; hence God refuses to discharge the office of a master towards them since they did not come to learn: this is one point. He then says, if I shall be inquired of by you. And because their hypocrisy was stained by various colors, God swears that their disposition was perverse, and that they did not come with pious and holy affections, and were neither docile nor obedient, nor desirous of making progress, and hence were unworthy of having him for a teacher. Now let us go on.

Footnotes:

[257] That is, "to consult me." -- Calvin.

Links

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Alphabetical: And came LORD me of saying the Then to word

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Nebuchadnezzar's Dream
[This chapter is based on Daniel 2.] Soon after Daniel and his companions entered the service of the king of Babylon, events occurred that revealed to an idolatrous nation the power and faithfulness of the God of Israel. Nebuchadnezzar had a remarkable dream, by which "his spirit was troubled, and his sleep brake from him." But although the king's mind was deeply impressed, he found it impossible, when he awoke, to recall the particulars. In his perplexity, Nebuchadnezzar assembled his wise men--"the …
Ellen Gould White—The Story of Prophets and Kings

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

"In the Spirit and Power of Elias"
Through the long centuries that have passed since Elijah's time, the record of his lifework has brought inspiration and courage to those who have been called to stand for the right in the midst of apostasy. And for us, "upon whom the ends of the world are come" (1 Corinthians 10:11), it has special significance. History is being repeated. The world today has its Ahabs and its Jezebels. The present age is one of idolatry, as verily as was that in which Elijah lived. No outward shrine may be visible; …
Ellen Gould White—The Story of Prophets and Kings

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

God's Law Immutable
The temple of God was opened in heaven, and there was seen in His temple the ark of His testament." Revelation 11:19. The ark of God's testament is in the holy of holies, the second apartment of the sanctuary. In the ministration of the earthly tabernacle, which served "unto the example and shadow of heavenly things," this apartment was opened only upon the great Day of Atonement for the cleansing of the sanctuary. Therefore the announcement that the temple of God was opened in heaven and the ark …
Ellen Gould White—The Great Controversy

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