In chapter 20 certain Jewish elders come to the prophet to ask him to seek guidance from the LORD on their behalf—we are not told in what regard and the request seems innocent enough. But the LORD angrily refuses to be consulted. Instead, he calls upon the prophet to denounce these hapless elders for "the abominations of their ancestors" (20:4).
The LORD recounts the whole disappointing story of his relationship with the people of Israel, beginning when he chose them "in the land of Egypt," and told them, "I am the LORD your God" (20:5). The words recall the first commandment—Exodus 20:2-3—but the reference seems to be to a story we are not told in Exodus. In it God promises that he will bring the people out of Egypt and settle them in "a land flowing with milk and honey" (20:6). But they must first "cast away the detestable things [their] eyes feast on," and from now on they must "not defile [themselves] with the idols of Egypt" (20:7). Now that the LORD has chosen them, he alone is their God—he will tolerate no rivals. But Israel rebels against him, and "not one of them cast away the detestable things their eyes feasted on" (20:8). They remained obstinate in their idolatry. And at that point God confesses that he had considered destroying them in Egypt, but he
refrained "for the sake of [his] name" (20:9). He had made a commitment. His honor was at stake—he was honor-bound to keep his promise to be their God.
In the wilderness God again chose Israel and gave them his laws and his statutes—especially those regarding "the Sabbaths, as a sign between them and [himself]" (20:12). The Sabbath was given to Israel as a mark of the LORD's decision to "sanctify them"—make them a holy people and different from all other nations. But in the wilderness they again rebelled and profaned his ordinances, especially the Sabbath. And God considered destroying them then and there, but again he refrained "for the sake of [his] name" (20:14)--because God must be faithful to his promises, even when human beings are not. They fully deserved destruction, but the LORD "did not destroy them or make an end of them in the wilderness" (20:17). In the same way the second wilderness generation also rebelled (20:21, and again the LORD "withheld [his] hand and acted for the sake of [his] name, so that it should not be profaned in the sight of the nations, in whose
sight [he] had brought them out" of Egypt (20:22). He did not destroy them, but the LORD did swear "that he would scatter [Israel] among the nations and disperse them through the countries" (20:23).
This strange text even suggests God instituted child sacrifice in "order to horrify them" (20:26) because they worshipped idols made of wood and stone "like the nations" round about (20:32). Because of their idolatry, God contrives to make the people of Israel defile themselves through these horrific sacrifices. (20:31). This notion, however, is difficult if not impossible to reconcile with the universal condemnation of child sacrifice found elsewhere in the Old Testament. It is, however, futile to seek absolute consistency in dealing with the impenetrable nature of God. All we need to affirm is that he is ultimately a mystery to us, and we know him as he is only in Jesus Christ, through his life and his death on the cross. Otherwise the LORD refuses to be comprehended—God is himself the cloud that hides him.
In spite of their repeated betrayals, however, God has determined that he will be Israel's king (20:33), gathering them out of the countries where they have been scattered and leading them again into the wilderness. There in the wilderness, just as he judged their ancestors, he will judge them. He will make them "pass under the staff," only allowing those who are willing to be brought "into the bond of the covenant" to enter the land of promise (20:37). Like a shepherd with a staff, counting the sheep entering his fold, the Lord will "purge out the rebels" from among them (20:38). The only ones who will remain will be those who do not profane God's holy name "with [their] gifts and [their] idols" (20:39). And those faithful ones who have accepted the covenant will be brought to the temple in Jerusalem, the "holy mountain, the mountain height of Israel" (20:40) to worship the LORD as he wishes to be worshipped, without hypocrisy
and sham. They will remember their sins and repent of "all the deeds by which [they] have polluted [themselves] (20:43), and will never fall back into their transgressions.
Apparently people were ridiculing Ezekiel as "a maker of allegories"—a mere composer of obscure stories (20:49). What they do not realize is that the LORD is the source of these tales, and they will think better of them when they see the fire the LORD will kindle in the south—in the southern Kingdom of Judah (20:47)—and spread northward, consuming everything in its path. Then, God says--"All flesh shall see that I the LORD have kindled it; it shall not be quenched" (20:48), and there will be no more ridiculing of his prophet Ezekiel as a mere "maker of allegories."
Then God commands Ezekiel to "moan with breaking heart and bitter grief before" the eyes of the people (21:6). And when they ask why, he is to tell them—"Because of the news that has come" (21:7). And what is the news. King Zedekiah, encouraged by an Egyptian alliance, has revolted against his overlord, Nebuchadnezzar of Babylon. Now a sword is being sharpened that will slay "all Israel's princes together with [the] people" (21:13). But that sword does not belong to the King of Babylon—it is the sword of the LORD, who says—"I too will strike hand to hand; I will satisfy my fury" (21:17). He is the one who fights against the "vile, wicked prince of Israel" (21:22).
The Ammonites revolted against the King of Babylon at the same time as Judah. Now Nebuchadnezzar must decide which to attack first, Jerusalem or the Ammonite capital of Rabbah. So he orders Ezekiel to "make a signpost" (21:19) to guide the king of Babylon, who is using divination to decide which road to take (21:21). "He shakes the arrows"-- this is a way of telling the future similar to casting lots. "He consults the terephim"--these statues of household gods or deified ancestors--see Genesis 31:19—and often used as oracles. "He inspects the liver"--in ancient Babylon—and indeed all over the ancient world—the livers of sacrificed animals were inspected by specially trained priests to foretell the future. "Into his right hand come the lot for Jerusalem," and Nebuchadnezzar decides to lay siege to that city" (21:22). The leaders of Israel remember the "solemn oaths" they have sworn, binding them in an alliance with
Egypt. Now they remember their "transgressions"—their treachery and scheming--and because they repent they shall be taken captive and not slain (21:23). But as for the prince of Israel—King Zedekiah—his "day has come" (21:25). He will lose his crown, and his capital Jerusalem will be made a ruin, and will remain so "until he comes whose right it is"—until a rightful heir from the house David appears to claim it (21:27)
As for the Ammonites, who also revolted against Nebuchadnezzar—the other fork in the road (21:19-21)—they have not been forgotten. Their "day has come, the time of final punishment" (21:29). They will be destroyed—but so also will mighty Babylon the destroyer. It will serve as the instrument of the LORD until the LORD has no further use for it—then the sword will be returned to its sheath (21:30). God will "pour out his indignation" on the conqueror of nations and destroyer of cities, and Babylon itself shall be destroyed by "brutish hands" (21:31). It shall be "fuel for the fire"; its "blood shall enter the earth," and even its memory shall perish from the earth (21:32).
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