Ezekiel 20:13

Eze 20:13 But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which [if] a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.

Ver. 13. But the house of Israel rebelled.] They did little else; they made it their trade for forty years long. {Psa 95:8-11}

And my Sabbaths they greatly polluted.] They vehemently violated; either they rested only thereon, or else they shamelessly troubled and disquieted that sanctified day of God’s rest. The world, saith one, {a} is now grown perfectly profane, and can play on the Lord’s-day without book.

Then I said, I would pour out my fury.] God’s sayings are of two sorts; some are the sayings of his eternal counsel, and these are immutable; others of his threatening only, and these oft are conditional. God therefore threateneth that he may not punish, saith an ancient.

{a} Bishop King on Jonah.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 20:13-17. But the house of Israel — Not a few, but the generality of the people; rebelled against me — Were undutiful, disobedient, contumacious, and even openly and repeatedly rebellious; in the wilderness — Where they were receiving daily and great mercies from me; where they were on their way to Canaan, and were peculiarly dependant upon me for direction in the way, protection from their enemies, and the supply of all their wants; where they most needed my care and favour, and where the preserving their lives from being destroyed by noxious creatures and by famine, in that barren, desolate, and howling desert, required and was a continued miracle. They walked not in my statutes — Given them as the rule of their conduct toward me and one another. And they despised my judgments — Slighted them first as of little excellence, and then refused and cast them off. They who disobey God’s statutes despise them; they show by their disobedience that they have a mean opinion of them, and of him whose statutes they are. And my sabbaths they greatly polluted — That is, profaned, neglecting the duties enjoined to be done on those holy days, and employing them in worldly business, in pursuing sensual gratifications, or in practising secret idolatry and other wickedness. But I wrought, &c. — See on Eze 20:9. Yet I lifted up my hand, &c. — I solemnly swore (see Eze 20:5) they should not enter into that rest I had designed for them. So all the murmuring, disobedient, unbelieving generation was excluded, and their children were brought in. Because they despised, &c. — See on Eze 20:13. For their heart went after their idols — They were still inclined to the idolatries which they had learned in Egypt, to which they added new idols, which they had seen in the countries through which they travelled, namely, the idols of the Midianites, Amorites, &c: see the margin. Nevertheless, mine eye spared them — Though they did highly provoke me, and deserved to be all cut off, I had great patience with them, often reprieved them after sentence of condemnation was passed, and bore with their untoward manners, till a new and better disposed generation arose, to whom I could, consistently with my holiness, fulfil my promises made to their fathers.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

in the wilderness--They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. But the house of Israel rebelled] They acted in the wilderness just as they had done in Egypt; and he spared them there for the same reason. See Eze 20:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here God pronounces that the sons were like their fathers; and that the people, after their deliverance from Egypt, were so obstinate in their wickedness as not to profit in any way. He had complained already before of their rejecting his grace: for it is equivalent to rejecting all offers to be corrupted by superstitions, and not to cleanse themselves from that defilement, although they knew it to be abominable before God. But after the law was promulgated, they then might have put away their perverse affections. And surely redemption ought to have conformed them to obey God; when they beheld his hand stretched out as it were from heaven, how was it that this spectacle did not avail to humble them, and to make them submissive to God? But in addition to the teaching of the law, God’s promise was given, by which he bore witness to them, that, if they sought from him the spirit of regeneration, the Sabbath would be really given them as a pledge and sign of it; and since all these things produced no effect, that was a proof of astounding contumacy. God says, therefore, that he obtained nothing more in the desert than he had formerly experienced from the people under their Egyptian tyranny: then, also, says he, the house of Israel exasperated me in the desert. The circumstance of place must be noticed, because they were wonderfully rescued by God’s incredible power, and they depended every moment on his good pleasure; for there they wanted food and drink: God daily rained down manna from heaven, and brought them water from the rock. (Exodus 16:14; Numbers 11:9; Deuteronomy 8:15, 16.) Since, therefore, necessity compelled them every moment to look to God, was it not more than brutal stupidity to exasperate God? When men grow wanton, it arises from becoming intoxicated by prosperity, and forgetful of their lot through not feeling how much they need God’s help. But when death is presented to our view, when terror hems us in on every side, when God is up in arms against us, what madness it is to despise him! We see, then, why the Prophet dwells so on this point.

He says too, they did not walk in God’s precepts, and they despised his judgments. He confirms what was said yesterday, that they were not deceived through ignorance, but manifested utter contempt of God, since they knew well enough what was pleasing to him. Since, then, they had a sure rule which could not deceive them, we see how they wandered away after their own superstitions by deliberate wickedness. This is the reason, then, why Ezekiel says that they despised God’s judgments. He repeats the promise which I expounded yesterday. For this reason also availed to exaggerate their crime, namely, the mildness of God in deigning to allure, them: he did not command them, exactingly and imperiously, as he might have done, but he entered into a covenant with them, and testified that a reward was prepared for them if they kept the law. Since, therefore, they neglected this promise, we see that they were not only rebels, but ungrateful to God. He adds, they had polluted his Sabbaths; which I refer not only to the outward rite, but rather to the inward spirit. It is true, indeed, that their impiety was sufficiently notorious as to outward desecration, as it appears from the seventeenth chapter of Jeremiah, when he says, that they carried their burdens on the Sabbath, and occupied themselves in common business. (Jeremiah 17:21, 22.) There is no doubt that they broke the Sabbath when they then promiscuously transacted their own business. But when it is added, that they violated the Sabbath greatly or grievously, we may understand that profanation is denoted in the mystery itself, since they struck off the yoke, and gave the rein to their own desires: for Isaiah also shows that the Sabbath was violated in this way, especially when the will of men is consulted. (Isaiah 58:13.) For hypocrites think they have discharged every duty by abstaining from all work; but the Prophet replies that this is a mere laughing-stock, since they fast on a Sabbath for strife and contention, and then that they gratify their will, which is opposed to self-denial. Hence God not only accuses the ancient people here for not hallowing the Sabbath, but also for neglecting its legitimate object and use. He now repeats what we saw yesterday. I have determined, therefore, to pour out upon them mine anger in the desert to consume them. If it is asked when this was done, it is sufficient to reply, that God’s wrath was frequently inflamed by the people’s wickedness. For although Moses does not verbally relate every event, yet there is no doubt that God often threatened the people with destruction, as we shall soon see with reference to their dispersion. It follows, I did it for my name’s sake, that it should not be profaned in the eyes of the Gentiles. God repeats again that he was appeased, not because he pardoned them, but because he was unwilling to allow his name to become a laughing-stock among the nations. We said that in this way God’s twofold pity is commended, as he had already gratuitously adopted the people: hence their redemption could only be ascribed to his sole and gratuitous liberality, since it flowed from the election or adoption which we have mentioned. But though this was one kind of mercy, yet it did not suffice to render the people worthy of the grace offered them. Hence it came to pass that the promise given to Abraham could not profit them, unless God conquered the nation’s iniquity. This is the meaning of the Prophet when he says, that the people were preserved, although unworthy of it, since God saw that otherwise his name would be profaned among the nations. Without doubt he had respect to the covenant, since the Israelites had perished a hundred times over without any help from the name of God unless he had adopted them. It was necessary, therefore, that God should spare them, since their preservation was connected with his sacred name and regard for his covenant. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) Rebelled against me.—See Exo_32:1-6; Num_14:1-4; Num_14:16; Num_25:1-3; and for the desecration of the Sabbath in particular, Exo_16:27; Num_15:32.

I will pour out my fury.—Comp. Exo_32:10; Num_15:12; and on Eze_20:14 comp. Note on Eze_20:9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Provocation of the people in the wilderness. They rejected the statutes of Jehovah and “polluted,” better: profaned, his sabbaths, i.e. failed to dedicate and keep them to Jehovah. The profanation is to be taken in a wider sense than the special instances of neglect, Exo_16:27; Num_15:32. This profanation of the Sabbath was oblivion of the covenant, cf. Amo_8:5.

pour out my fury] Cf. Exo_32:10 seq.; Num_14:11-12; Num_14:29.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But the house of Israel rebelled against me in the wilderness,.... Where they were wholly at the mercy of God, entirely dependent upon him; and miracles were wrought every day for the sustaining and preservation of, them from famine, wild beasts, and enemies; yet they rebelled against the Lord; provoked him bitterly by their manifold transgressions, their ingratitude, unbelief, and idolatry; and this not a few of them only, but the whole body of the people, the house of Israel, the whole family, and that for the space of forty years, Psa 95:9;

they walked not in my statutes; did not make them the rule of their walk and conversation, and steer the course of their lives and actions by them, as they ought to have done:

and they despised my judgments; as not worthy their notice and regard, as useless and unprofitable; nay, had an aversion to them, and a loathing of them, as the word (h) signifies; such is the corrupt and wicked heart of man; it is enmity against God and his law, and all that is good:

which if a man do, he shall even live in them; See Gill on Eze 20:11;

and my sabbaths they greatly polluted; or "profaned", or "made them common" (i); that is, with other days; by going out for manna on them; by gathering sticks upon them; by doing their own work, speaking their own words, and seeking their own pleasure, and worshipping false deities:

then I said, I would pour out, my fury upon them in the wilderness to consume them; that they should not enter into the land of Canaan; as the generation that came out of Egypt were consumed in the wilderness, excepting two; as the Lord threatened, Num 14:35.

(h) "abjeoerunt", Pagninus; "reprobaverunt", Montanus. (i) "prophanarunt", Vatablus, Piscator, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Sabbaths. We only read of one man gathering sticks, and the people manna once on those days, Exodus xv., and xvi. But Moses does not mention all. (Calmet) --- Sabbath often denotes the whole law, which they transgressed; and as long as they retained an affection for idols, they could not observe the sabbaths so as to please God.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The house of Israel; not a few, this I might have borne in silence, but most of them; they were, as we are, a rebellious house.

Rebelled against me; provoked me bitterly to indignation by their contumacies, and that frequently, as Exo 17:7; Num 20:24; Deu 1:26,43; a stubborn and rebellious generation, Psa 78:8, with Eze 20:40.

In the wilderness; where they most needed my care and favour, where the preserving their life from destruction by the noxious creatures, and from famine by the barrenness of the wilderness, was a continued miracle, which required their obedience and dependence.

Walked not in my statutes; made not them the only rule of their religion, and exercise of it, as they should have done, but framed religion to their own or their neighbours’ idolatrous inclinations.

Despised my judgments; slighted first, as of little excellency, refused next, and cast off with disdain and loathing.

Which, the equitable and necessary rules for government of their civil affairs, which were framed to the safety and welfare of a people,

if a man do, he shall even live in them: see Eze 20:11.

Polluted; profained with working what was prohibited, misemploying those days on idols, or on any common ordinary business, as Exo 16:27; Num 15:32; Jer 17:22,23.

Then I said: see Eze 20:8.

To consume them; to cut them off from being a people, as Num 16:21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

It is hardly necessary to count up the several instances of rebellion, from the sin of the golden calf onward. Of direct violation of the sabbath we have but two recorded instances (Exo_16:27; Num_15:32) but the prophet looked below the surface, and would count a mere formal observance, that did not sanctify the sabbath, as a pollution of the holy day. (For parallel teaching in the prophets, see Isa_56:2-4 Isa_58:13; Jer_17:21-27; and later on in the history, probably as the result of their teaching, Neh_10:31-33 Neh_13:15-22)

Then I said. The history of Num_14:26 and Num_26:65 was probably in Ezekiel"s thoughts.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the wilderness - Where they most needed my care and favour; where the preserving their life from destruction by the noxious creatures, and from famine by the barrenness of the wilderness, was a continued miracle.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Yahweh continues giving Ezekiel his message to the elders of Israel.

They did not walk in my statutes

Yahweh speaks of obeying his statutes as if the statutes were a path along which a person walks. AT: "They did not obey my statutes" (See: Metaphor)

I would pour out my fury upon them

Yahweh speaks of expressing his fury by punishing them as if his fury were a liquid that he poured out on them. See how you translated this in Ezekiel 20:8. AT: "I would act against them in my fury" (See: Metaphor)

in order to end them

The euphemism "to end them" refers to killing them. AT: "in order to kill them" (See: Euphemism)

I acted for my name's sake

Here the word "name" represents Yahweh's reputation. See how you translated this in Ezekiel 20:9. AT: "I acted for the sake of my reputation" (See: Metonymy)

so it would not be profaned in the eyes of the nations

This can be stated in active form. See how you translated this in Ezekiel 20:9. AT: "so that the people would not profane it in the eyes of the nations" (See: Active or Passive)

in the eyes of the nations

Here the "nations" refer to the people who live in those places. The eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in Ezekiel 20:9. AT: "in the thoughts of the people in other nations" (See: Metonymy and Metaphor)

in whose sight I had brought them out of Egypt

"in whose presence I brought my people out of Egypt"

translationWords

rebel

desert

walk

statute

reject

decree

profane

Sabbath

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

they walked not in My statutes They tested Me with the calf, and in Rephidim [i.e., showing unwillingness] to receive the Torah, and they left over some of the manna.

and My Sabbaths they desecrated Some of the people went out to gather manna.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.