Term Paper on "Exegesis of Ezekiel, Chapter 20"

Term Paper 4 pages (1596 words) Sources: 5

[EXCERPT] . . . .

Ezekiel's twentieth chapter can be divided into two separate parts, according to Leslie Allen, author of World Biblical Commentary, Vol. 29, Ezekiel 20-48. The two distinct parts are divided as follows: verses 1 through 31 and verses 32 through 44 (5). Allen states that in order to understand the chapter, one must look at the parts separately even though the second part is a continuation of the first, which ultimately comprises a complete whole (5). Daniel Block, author of the Book of Ezekiel: Chapters 1-24 (New International Commentary on the Old Testament), likewise states that between verses 1 and 44, "the text divides into two uneven parts, a preamble (vv. 1-4), which sets the stage for the oracle, and a lengthy divine speech (vv. 5-44)" (612).

Chapter 20 is similar to chapters 16 and 23 of Ezekiel in the fact that it is a history of the nation, however, it lacks the "personification motif of those two reviews" (Joyce 85). In verses 1-4, Joyce notes that the sins of the forefather are descriptive of the inclinations of the nation today; it isn't implied that the present generation endures any pain or suffers in any way because of this long history of sin (85). In fact, Block agrees that chapter 20 doesn't represent any real form consistent with a prophetic genre. Contrarily, he insists that chapter 20 illustrates characteristics of many different forms (613).

Verse 5 states, "On the day when I chose Israel," Joyce notes that the verb bhr in Hebrew means "to choose" (85), which suggests that there was an election. This is the event that determines everything that will follow. Israel is already sinful in Egypt, which is different from the Exodus version and in contrast as well to biblical traditions that try to predict an early sort of celebratory time in the story of the nation (85). Yahweh declares that His people have rebelled against him. This is significant in the way that sin is now combined by a vigorous denunciation of the divine call [HIDDEN] "Then I thought," "I said I would pour out my wrath upon them…in the midst of the land of Egypt." Here, there is a sense of inner reflection and thought. But in verse 9, He states, "But I acted for the sake of my name." Joyce points out as a recurring refrain in the section (85). These are parallel elements creating a sort of framework (Allen 5). When Yahweh says, "But I acted for the sake of my name," it is a gracious forbearance in the past, continuously sparing Israel when it should have been reprimanded as punishment was completely justified. There is a message of judgment upon contemporary Judah and Jerusalem that is actually characterized in opposite ways when considering chapters 4-24, "an absolute insistence on the exclusion of mercy and pity" (Joyce 85).

Ezekiel follows priestly tradition according to which the divine name is first revealed in Egypt (Exod. 6:2-3, 28-29), which is different from other traditions about the origin of the divine name (Gen. 4:26, for example). It is different from the alternative account according to which Moses had to go into the wilderness to encounter Yahweh. However, Ezekiel is different from other traditions in an important way -- there are some allusions to the pagan origins of Israel (Josh. 24:2, 14), but really nowhere is the history of apostasy tracked back to these Egyptians beginnings (Blenkinsopp 88).

Worship of Egyptian gods may have been suggested by the -- for Ezekiel -- baleful influence of Egypt on Judah during the last decades of its independent existence. It is, nevertheless, a bold move which goes significantly beyond the previous historical reinterpretations, as, for example, that of Hosea, for whom Israel's deviation began with settlement in the land and the establishment of the monarchy. It would be comparable to a leading churchman arguing that Christianity had taken a wrong direction from apostolic times (Blenkinsopp 88).

The history in Ezekiel is one of rebellion on the Israelites parts. The Israelites in the wilderness is indicative of a warning in the Bible. Moving on, in verses 10-26, Ezekiel is describing the Israelites in the desert, attaching themselves to Egyptian idols and refusing to obey certain laws like the Sabbath law: "…a symbol of our relationship, wanting them to appreciate that I am Yahweh, the one who sets them apart as holy" (20:13). The Sabbath is a privilege since it is a sign that they are the people of God; that is to say that if the duties of the day are performed, then there will be a day of rest and comfort. It is understood that it is the Lord that makes men happy and the rebellion causes the Lord to judge them. God has made sin be the punishment as He doesn't have to make them miserable, their sinning alone will be enough to make them miserable.

In verses 27-33, the Jews are continuing to rebel once they have settle in the land of Canaan. They are not thankful, but they despise God now for the warning. Ezekiel acknowledges how this was disgraceful of them after being put in a promised land, yet they continue to insult Him. They didn't learn that everything God had done was to bring the people closer to Himself. The numerous benefits God gave them were but so many bonds by which the people were now bound more closely to him. This expressed disappointment, consequently, cannot be in vain, when he criticizes them by saying, when they dishonored me, or rebelled against me. This wasn't one sole deceit, but it was a constant pleasure that was created by insulting Him. God thus wants to express the purposeful insolence of the people, rising with such disdain against Him.

God is angered by the fact that any high hill or branch that the people see, they find the urge to take part in superstition. God was aware that there can only be corruption when man worships other idols. He asks what the high place is where they go, which is the literal place where they are going, but it also seems to represent a place in their mind; because God has repeatedly told them not to worship others but Him, he is wondering how they could do what this did when they knew His desires. Ezekiel's verse 30 is an outright question and God implies that their ancestry is impure. Verse 31 is a follow up on this, they have become an imitation of their impure ancestors: they have been told to stay away from that which they lust after, but then they go on and pretend that they are obedient to God. "As I live, saith the Lord God, I will not be inquired of by you" is a statement that seems to suggest that God has had enough and He won't listen answer them anymore, but it could also be suggested that God again thinks that they are not in their right minds. By verse 33, God has declared that he will use other methods to get them to worship him.

Verses 33-44 begins with God laying out his plans for the people; he is going to make a fresh start with Israel and the Israelites are going to have to go through the process once more. "I will cause you to pass under the rod" (v. 37) is an allusion to the practice of counting sheep and choosing those that will be set apart for slaughter. In verse 38, we understand that there is going to be a "sifting out of the dispersed" -- that is, in this new exodus, not everyone will get to enter the kingdom (Blenkinsopp 91). The command to go "serve ye every one of his idols" (v. 29) is the… READ MORE

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