Ezekiel Chapter 20

What is the meaning of Ezekiel 20?

Introduction to Ezekiel 20

Ezekiel 20 stands as one of the most profound historical recitals in Scripture, where יהוה (Yahweh) presents His case against Israel through His prophet Ezekiel. This remarkable chapter unfolds as certain elders of Israel come to inquire of the Lord, but instead of receiving the answer they sought, they receive a divine history lesson that exposes their persistent pattern of rebellion across generations. The chapter serves as a masterful demonstration of God’s patience, Israel’s waywardness, and the ultimate purpose of divine judgment – the restoration and sanctification of God’s name among the nations.

What makes this chapter particularly significant is its unique structure as a covenant lawsuit, where the Divine Judge presents evidence of Israel’s historical unfaithfulness while simultaneously revealing His unwavering faithfulness to His covenant promises. This judicial format provides a framework for understanding not just Israel’s past, but God’s character and His ultimate plans for redemption.

Context of Ezekiel 20

Within the book of Ezekiel, chapter 20 appears at a crucial juncture. It’s positioned between oracles of judgment (chapters 1-19) and the announcement of Babylon’s imminent invasion (chapters 21-24). The timing is specific – the seventh year of King Jehoiachin’s exile, when certain elders came to inquire of the Lord through Ezekiel. This precise dating places the prophecy around 591 BCE, a time when Jerusalem still stood, but its destruction was approaching.

In the broader context of Scripture, this chapter serves as a pivotal theological reflection on Israel’s history. It parallels similar historical recitals found in Psalm 106 and Nehemiah 9, but with a unique emphasis on Israel’s rebellion in relation to Sabbath observance and idolatry. The chapter’s structure mirrors the covenant lawsuit format seen in other prophetic books like Hosea and Micah, where God presents His case against His people.

This chapter also serves as a bridge between Israel’s past unfaithfulness and future restoration. It connects thematically with the new covenant promises found in Jeremiah 31:31-34 and anticipates the spiritual renewal described in Ezekiel 36:26-27, where God promises to give His people a new heart and put His Spirit within them.

Ancient Key Word Study

• דָּרַשׁ (darash) – “to inquire/seek” (v.1): This term goes beyond mere questioning to imply a seeking of divine guidance or oracle. Its usage here is ironic, as the elders come to seek God’s word while their hearts are set on idolatry. The word appears frequently in contexts of legitimate prophetic inquiry but here highlights the disconnect between external religious action and internal spiritual reality.
• מִשְׁפָּט (mishpat) – “judgment” (v.4): This term encompasses both the process of judging and the verdict itself. In this context, it carries the weight of a legal proceeding where God acts as both prosecutor and judge. The repeated use of this word emphasizes the chapter’s format as a divine lawsuit.
• בָּחַר (bachar) – “chose” (v.5): This verb denotes divine election and carries the weight of covenant relationship. Its usage here reminds Israel that their relationship with God was initiated by His sovereign choice, not their merit. The word appears in crucial covenant contexts throughout the Torah.
• יָד רָמָה (yad ramah) – “lifted hand” (v.5,6,15,23): This idiom represents taking an oath, specifically God’s sworn promises to the patriarchs. The repeated use of this phrase emphasizes the solemnity and binding nature of God’s covenant commitments.
• קָדַשׁ (qadash) – “sanctify/make holy” (v.12): This root word relates to holiness and separation. In this context, it connects Sabbath observance with Israel’s unique identity as God’s chosen people. The term appears in both ritual and ethical contexts throughout Scripture.
• שַׁבָּת (shabbat) – “Sabbath” (v.12,13,16,20,24): More than just a day of rest, this term represents a sign of the covenant relationship between God and Israel. Its repeated mention in this chapter emphasizes its role as a testing ground for Israel’s covenant faithfulness.
• מָרָה (marah) – “rebel” (v.8,13,21): This strong verb describes active resistance against authority. Its repeated use in the chapter creates a pattern showing Israel’s consistent rebellion across generations. The word choice emphasizes willful disobedience rather than mere weakness.
• גִּלּוּלִים (gillulim) – “idols” (v.7,8,16,18,24): This derogatory term for idols literally means “dung pellets,” expressing God’s view of idol worship. Its repeated use emphasizes the repugnant nature of Israel’s idolatry in God’s eyes.
• אָסַף (asaph) – “gather” (v.34,41): This verb takes on special significance in prophecies of restoration, pointing to God’s future regathering of His scattered people. Its usage here connects judgment with ultimate redemption.
• קִבֵּץ (qabats) – “gather” (v.34,41): Similar to asaph but emphasizing the ingathering from dispersion. Its usage alongside asaph strengthens the promise of complete restoration.

Compare & Contrast

• Verse 3: “Are you coming to inquire of Me?” uses the verb דָּרַשׁ (darash) rather than the more common שָׁאַל (sha’al – “to ask”). This choice emphasizes the formal, religious nature of their inquiry and highlights its hypocrisy. The prophet could have used the simpler term but chose darash to underscore the gravity of approaching God while harboring idolatry.
• Verse 5: “I lifted up My hand” (וָאֶשָּׂא יָדִי) employs covenant language rather than simply stating “I promised.” This formal oath-taking gesture emphasizes the solemnity of God’s commitment to Israel. The phrase appears multiple times in the chapter, creating a stark contrast between God’s faithfulness and Israel’s unfaithfulness.
• Verse 7: The command to “cast away” (הַשְׁלִיכוּ) idols uses a violent, decisive verb rather than a gentler term like “put away” (הָסִירוּ). This forceful language emphasizes the complete rejection required for true repentance.
• Verse 9: “I acted for My name’s sake” employs לְמַעַן שְׁמִי rather than alternative phrases like “for My glory” or “for My honor.” This specific phrase emphasizes God’s concern for His covenant reputation among the nations.
• Verse 12: The Sabbaths are described as אוֹת (ot – “sign”) rather than just מִצְוָה (mitzvah – “commandment”). This choice emphasizes their role as a covenant marker distinguishing Israel from other nations.
• Verse 25: “I gave them statutes that were not good” uses a provocative phrase that seems to contradict the goodness of God’s law. The careful choice of words creates theological tension that forces deeper reflection on the relationship between divine judgment and human responsibility.
• Verse 33: “With a mighty hand and an outstretched arm” deliberately echoes Exodus language, creating a theological link between past redemption and future judgment. The phrase could have been stated more simply but was chosen to evoke memory of God’s redemptive power.
• Verse 37: “I will make you pass under the rod” uses shepherd imagery (תַּחַת הַשָּׁבֶט) rather than more direct language about judgment. This metaphorical language suggests careful examination rather than mere punishment.

Ezekiel 20 Unique Insights

The structure of this chapter reveals a fascinating pattern of threes that carries deep theological significance. The historical review is divided into three main periods (Egypt, wilderness, and Canaan), each containing similar elements: God’s election, Israel’s rebellion, God’s restraint of judgment, and His preservation of a remnant. This triadic structure suggests completeness and demonstrates that Israel’s pattern of rebellion was thoroughly established across their entire history.

The chapter contains a unique paradox in verses 25-26 where God speaks of giving “statutes that were not good.” Early church fathers like Jerome and rabbinic commentators like Rashi struggled with this passage. The Targum Jonathan offers an illuminating interpretation, suggesting these “not good” statutes refer to the consequences of rejecting God’s good laws – essentially being handed over to follow pagan customs. This interpretation aligns with Paul’s teaching in Romans 1:24-28 about God giving people over to their sinful desires as a form of judgment.

The repeated emphasis on the Sabbath in this chapter (mentioned seven times) carries profound theological weight. Unlike other commandments, the Sabbath is called both a “sign” and a means of “knowing that I am the Lord.” Rabbi Abraham Joshua Heschel’s insight that the Sabbath is to time what the Temple was to space helps explain why Sabbath violation receives such emphasis in this historical review. It represented not just disobedience to a command but rejection of God’s sovereignty over time itself.

The chapter contains a subtle but significant word play in Hebrew between the “detestable things” (שִׁקּוּצֵיהֶם) of verse 7 and the “statutes” (חֻקּוֹת) of verse 11. The similar sounds create an ironic contrast between God’s life-giving laws and the death-dealing practices of idolatry. This wordplay strengthens the chapter’s argument that Israel had exchanged the genuine for the counterfeit.

Ezekiel 20 Connections to Yeshua

The historical pattern described in this chapter – divine election, human rebellion, judgment, and promised restoration – finds its ultimate fulfillment in the Messiah’s work. Just as God repeatedly acted for “My name’s sake” in preserving Israel despite their rebellion, so too did Yeshua come to ultimately vindicate and glorify the Father’s name through His perfect obedience (John 17:4).

The promise of gathering and purging in verses 34-38 points forward to the Messiah’s role as both Redeemer and Judge. The imagery of making Israel “pass under the rod” (v.37) finds its fulfillment in Yeshua as the Good Shepherd who knows His sheep (John 10:14). The purifying judgment described here anticipates the refining work of the Holy Spirit in believers’ lives, made possible through the Messiah’s death and resurrection.

Ezekiel 20 Scriptural Echoes

This chapter’s historical review shares striking parallels with Psalm 106 and Nehemiah 9, demonstrating a consistent biblical pattern of recounting Israel’s history to teach spiritual truth. The emphasis on God’s repeated deliverance despite Israel’s rebellion echoes Moses’ recounting in Deuteronomy 9:7-29.

The promise of gathering Israel from the nations (v.34) connects with similar promises in Isaiah 11:11-12 and Jeremiah 23:3. The image of God ruling with “a mighty hand and an outstretched arm” (v.33) deliberately echoes the Exodus narrative (Exodus 6:6).

The concept of profaning God’s name among the nations (v.9) resonates with similar concerns in Isaiah 52:5 and Romans 2:24. The promise of acceptable worship on God’s holy mountain (v.40) finds parallel in Isaiah 56:7 and points forward to Yeshua’s cleansing of the Temple.

Ezekiel 20 Devotional

This chapter challenges us to examine the authenticity of our spiritual seeking. Like the elders who came to inquire of the Lord while clinging to idols in their hearts, we too can go through religious motions while our hearts remain far from God. The question “Are you coming to inquire of Me?” (v.3) invites us to examine our true motives in approaching God.

God’s repeated emphasis on acting for “My name’s sake” reminds us that our salvation ultimately serves His glory. This should produce both humility and confidence – humility because we’re saved for His name’s sake, not our merit, and confidence because His commitment to His own glory ensures He will complete His work in us.

The chapter’s stark portrayal of human rebellion alongside divine faithfulness encourages us to respond to failure with repentance rather than despair. Just as God preserved Israel despite their repeated failures, He remains faithful to us even when we stumble. However, this should lead us to greater devotion, not presumption upon His grace.

Did You Know

• The exact date given in verse 1 (the seventh year, fifth month, tenth day) corresponds to August 14, 591 BCE in our calendar, making this one of the most precisely dated prophecies in the Bible.
• The phrase “milk and honey” used in verse 6 is not just poetic language but refers to specific agricultural conditions. Honey in this context likely refers to date honey (from date palms) rather than bee honey, and the combination indicated a land suitable for both pasture (milk) and cultivation (honey).
• The “wilderness of the peoples” mentioned in verse 35 uses a unique Hebrew phrase that appears nowhere else in the Bible, possibly referring to the lands of exile where Israel would be scattered.
• The practice of infant sacrifice mentioned in verse 26 refers specifically to the worship of Molech, where archaeological evidence has confirmed the horrific practice of sacrificing firstborn children in the Hinnom Valley outside Jerusalem.
• The Hebrew word for “rebels” (מרי) used in verse 38 shares the same root as the name Miriam (מרים), creating a subtle wordplay that Jewish readers would have noticed.
• The chapter contains exactly 49 verses (7×7), which some rabbinical commentators saw as significant given the importance of Sabbath observance (the seventh day) in the chapter’s message.
• The phrase “with a mighty hand and an outstretched arm” in verse 33 appears exactly seven times in the Torah, making its use here particularly significant as it evokes the complete divine power demonstrated in the Exodus.
• The reference to Israel’s election in Egypt (v.5) is the only explicit biblical mention of God’s choice of Israel occurring in Egypt rather than with the patriarchs.
• The “bond of the covenant” mentioned in verse 37 uses a Hebrew word (מָסֹרֶת) that appears only here in the entire Bible, suggesting a unique type of covenant relationship.