Ezekiel – 20:1-44
Review of the Old Covenant and Promise of the New – For the rst time since 8:1, we encounter a precise date of August 14, 591 B.C., eleven months and ve days later. The tenth of the month of Ab is also the date of the destruction of the temple ve years later (Jer 52:12-14), and according to tradition, the destruction of the second temple in A.D. 70. We might divide the chapter into an introduction (20:1–4), a preached review of Israel’s history that serves as an indictment (20:5–31), and the future redemption that will bring forth a new Israel, the Christian church (20:32–44). Each epoch uses exodus typology. Even when the facts of history are disputed, they are subject to interpretation. God’s explanation for how He has guided history may di er radically from human perspectives on the same events. Human historians are selective, excluding events that don’t t their preferred narrative. Individuals tend to gloss over their sins, so the church paints an idealized picture of itself. God’s narration of history is selective too, but He is authoritative because He is the author of all history (e.g., Jn 20:30-31). Hosea and Jeremiah picture the wilderness wandering as a honeymoon period, but Ezekiel presents this time consistently with the Torah. The theme of Yahweh’s great concern for His “name” stands out, a theme associated with Deuteronomy (Dt 5:11; 6:13; 10:8, 20; 12:5, 11, 21; 14:23-24; 16:2, 6, 11). It is also prominent in Ezekiel 36 in eschatological ful llment. His “name” is more than His reputation but a way of expressing Christ’s incarnational presence on earth, Yahweh’s “Glory.” Introduction to Israel’s History (20:1–4) – We do not know why the elders of Israel came to Ezekiel. They reluctantly or even skeptically consider him a genuine prophet. They are rebu ed in the strongest possible language (like 14:3-11). Yahweh is not available for consultation by such skeptics. No one can come to Father but by Jesus (Jn 14:6). The most Trinitarian form of prayer is to the Father (Phil 4:6; Jude 25), through the Son (Rom 1:8; 16:27), and in the Holy Spirit (Eph 6:18). Only in Jesus’s name and sacri cial death are our prayers acceptable to God (see Rev 5:8; 8:3-4; Ap XXI 20; LC III 1-34). Whatever the elders may have wanted, they instead got a searing sermon of accusation. Israel in Egypt before…