September 1, 2025 • 31 mins
Dive deep into Ezekiel 20 as we explore one of Scripture's most fascinating prophecies about Israel's future. What happens when God's righteous anger and faithful love collide? The answer reveals a divine plan that spans thousands of years.
We begin by examining God's emotional response to Israel's persistent idolatry—their shocking practices of child sacrifice and worship of pagan deities that continued for centuries despite repeated warnings. Yet even amid this justified wrath, God reveals His unwavering commitment to the covenant He made with their ancestors.
The heart of this passage describes an extraordinary future regathering of the Jewish people from their worldwide dispersion. But this isn't a simple homecoming. God declares He will bring Israel "into the wilderness of the peoples" where He will "enter into judgment" with them face to face. This divine sifting process will separate faithful believers from persistent rebels, with only the former entering the promised land.
When will this happen? We carefully analyze the text's clues that point toward an end-times fulfillment rather than past historical events. Neither the return from Babylonian captivity nor first-century Israel satisfied the requirements of this prophecy—particularly the promise that "all of them will serve me in the land" and will "loathe themselves" for their former sins.
This beautiful vision of restoration, where a purified Israel dwells in their ancestral homeland serving God wholeheartedly, parallels similar prophecies throughout Scripture. From Isaiah to Zechariah, the prophets consistently speak of this future kingdom where God's purposes for Israel reach their ultimate fulfillment.
Whether you're fascinated by biblical prophecy, interested in God's plan for Israel, or simply want to understand the balance between divine judgment and mercy, this episode offers profound insights into God's character and His unwavering faithfulness to fulfill every promise He has made.
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May God Bless you!! - Glenn and Steve
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:20):
If you've been with us in the book of Ezekiel, we've
been studying how God was goingto pour out his wrath on a
disobedient Jewish people.
He has already brought some ofthem to Assyria and Babylon.
He will send Babylon in againto destroy the city of Jerusalem
and scatter all of the Jews tothese other nations.
(00:42):
That has been one of the majorthemes.
As we've seen, he is quiteemotional.
He gets angry at places andtells about his wrath that he's
going to be pouring out inpunishment for Israel's gross
sin.
They were sacrificing theirchildren.
They were their children.
(01:08):
They were worshiping idols.
They had refused to help thestrangers and the fatherless, so
he had great judgment againstthem.
Major theme in Ezekiel One ofthe other themes that comes is
God will bring a remnant back tothe land of Israel.
We saw it back at the end ofchapter 17, where he said I will
plant a young sprig of cedar onthe high mountain and I will
(01:30):
cause it to prosper.
We're going to see it againwhen we get to Ezekiel, chapter
36, where God plainly says hewill bring the people back from
scattering amongst the nationsand he will bring them back to
the land of Israel and causethem to keep his statutes.
Here in Ezekiel chapter 20 thatwe're going to get to today,
(01:52):
we're going to see a similartheme.
God is still dealing with adisobedient people.
He is still very wrathful, buthe also is going to talk about
what is going to happen in thefuture when he blesses them
again.
Steve, can you start in Ezekiel20 and read from verse 30 to
(02:13):
verse 38?
.
Speaker 2 (02:14):
Therefore, say to the house of Israel Thus says the
Lord God Will you defileyourselves after the manner of
your fathers and play the harlotafter their detestable things?
When you offer your gifts, whenyou cause your sons to pass
through the fire, you aredefiling yourselves with all
(02:34):
your idols to this day.
And shall I be inquired of byyou, o house of Israel, as I
live, declares the Lord God, Iwill not be inquired of by you.
What comes into your mind willnot come about when you say we
will be like the nations, likethe tribes of the lands serving
(02:58):
wood and stone.
As I live, declares the Lord God, surely with a mighty hand and
with an outstretched arm andwith wrath poured out, I shall
be king over you.
I will bring you out from thepeoples and gather you from the
lands where you are scattered,with a mighty hand and with an
(03:18):
outstretched arm and with wrathpoured out, and I will bring you
into the wilderness of thepeoples and there I will enter
into judgment with you, face toface.
As I entered into judgment withyour fathers in the wilderness
and the land of Egypt, so will Ienter into judgment with you,
(03:39):
declares the Lord God.
I will make you pass under therod and I will bring you into
the bond of the covenant and Iwill purge from you the rebels
and those who transgress againstme.
I will bring them out of theland where they sojourn, but
they will not enter the land ofIsrael.
(04:00):
Thus you will know that I amthe Lord.
Speaker 1 (04:04):
One of the things I think we need to touch on is
God's attitude here.
I think it becomes quiteimportant with what he's saying
If we look at verse 33, it saysWith a mighty hand and an
outstretched arm and with wrathpoured out, I will be king over
you.
Now, steve, what does that tellus about God's attitude in this
(04:27):
section of Scripture?
Speaker 2 (04:28):
He has a purpose and he is driven as to bringing
about his will and what he'sgoing to do.
He's going to bring it about insuch a way.
It's the same type of languagethat he talks about bringing
them out of the land of Egypt.
He brought them out of Egyptwith an outstretched arm.
It's depicting him as somebodythat's determined to bring the
(04:54):
nation of Israel, regatheringthem once again and getting them
to a point where they're goingto worship him as king.
Speaker 1 (05:01):
Does it surprise you that he is so forceful, so
powerful here?
Speaker 2 (05:05):
No, because they're an obstinate and stubborn people
.
That's how you have to be withthose type of people, is you
have to be forceful in order toaccomplish some of the things?
Speaker 1 (05:16):
I think the reasons he gave here were just cause for
him to be so angry and sopowerful.
Look again at verse 31.
When you offer your gifts, whenyou cause your sons to pass
through the fire, that meansthey were sacrificing their sons
to these pagan idols.
He had mentioned that alreadyin this chapter.
The people were justlycondemned and deserving of God's
(05:42):
wrath and power.
And says and shall I beinquired of you, o house of
Israel, as I live, I will not beinquired of you, simply because
he had told them many times tostop these abominable things and
they were still doing them.
I think that God was justifiedin telling Israel that he was
(06:05):
not going to listen to them.
Steve, today, if we doabominable things and then
approach God, is he just in notanswering our prayers?
Speaker 2 (06:15):
He's absolutely just in not answering them and
there's also going to beconsequences to them.
We've talked about this in thepast.
For the ones that are lost, theones who are not believers in
Jesus Christ, there's going tobe condemnation and they're
going to be judged on that.
For the ones that are believers, their consequences are going
(06:36):
to be lost rewards.
People need to think about theway that they treat and interact
with God, whether they're savedor whether they're lost.
Speaker 1 (06:45):
He says in verse 33, with this mighty hand and with
an outstretched arm, I will beking over you.
He is exerting his royal power,his kingly power, again the
divine creator of the universe,as the right to do this.
But let's look at verse 34again and we'll get into this
(07:05):
next section.
I think it's going to surpriseyou with what direction this is
going.
I'm reading again in verse 34.
I will bring you out from thepeoples and gather you from the
lands where you are scattered.
And with a mighty hand, with anoutstretched arm and with wrath
poured out, hand with anoutstretched arm and with wrath
(07:27):
poured out, I will bring youinto the wilderness of the
peoples.
There I will enter intojudgment with you face to face.
Steve, what's he talking abouthere?
He's saying that again, becauseof their disobedience, he had
pulled them out of the land ofIsrael and scattered them.
Here he's talking aboutsometime future.
He says I'm going to bring youback, I'm going to gather you
(07:48):
from these lands.
Again, he still has hisoutstretched arm.
So this is still in wrath.
He even says so I will enterinto judgment with you.
Well, judgment tends to imply apunishment here.
I'm going to weigh your deedsand judge you.
He says now I'm going to do itface to face.
This is like when I was a kid,getting called into the
(08:10):
principal's office.
For the things I've done, I'mgoing to have to answer for them
.
That is indeed what he'stalking about here, is it not?
Speaker 2 (08:18):
It is.
In the next verse he makes aconnection to the wilderness of
Egypt.
When he brought them out.
What happened is that theydidn't trust God to go into the
land, and so they ended upwandering in the wilderness or a
whole generation did for 40years, and only a select few
ended up going into the promisedland.
(08:39):
Those who were 20 and youngerat the beginning of that
wandering went into the land,and then the only two of that
generation were Joshua and Caleb.
Wherever this wilderness thathe's talking about in the prior
two verses 33 and 34, I thinkit's somewhere outside of the
(08:59):
land.
The wilderness of Egypt, wherethey wandered, was outside the
land of Israel, the promisedland.
I think that we can say withconfidence, glenn, that this
wilderness that he's talkingabout right now in verses 33 and
34 is somewhere outside of theland of Israel.
It must be.
Speaker 1 (09:20):
Again.
If we just look at what he saysin the passage, I think the
meaning of it becomes clear.
Look down at verse 38.
The purpose for this exercisehe's doing is to purge from you
the rebels and those whotransgress against me.
If you remember, the history ofthe Jewish people is that they
had continually for centuries,continually for centuries, been
(09:43):
wrapped up in worshiping thesepagan deities idol worship,
child sacrifice, sex worship.
They were doing all thesethings.
God had gone through cycles ofsending judgment against them
and sending prophets to speak tothem, and they might repent for
maybe a short season, but thenthey were right back to the
(10:04):
pagan practices.
These were the rebels.
They had been there for manycenturies and the worship of
false deities would not go away.
So here in verse 38, what he'sdoing is he says I will purge
from you these rebels and thosewho transgress against me.
He is finally going to driveout the idol worship.
(10:27):
So how does he do it?
That's how he explains it,starting in verse 36.
He's comparing it to when hebrought them out of Egypt and
had them wandering through thewilderness Verse 36, as I
entered into judgment with yourfathers in the wilderness of the
land of Egypt.
So I will enter into judgmentwith you, declares the Lord.
(10:50):
God, he's going to bring peopleout of the diaspora, the
scattering, the dispersion, andhe's going to gather them then
to some wilderness place withthe goal of then driving out all
of the idol worship and thefalse worship.
Am I correct, steve?
Speaker 2 (11:09):
Yes, I believe so, and this particular area could
be a time whenever he isbringing them back into the land
, but subsequent to that part ofit, we're talking about this
time of judgment in thewilderness.
But yes, it's clear though thatit's depicting a regathering of
the nation of Israel.
Speaker 1 (11:31):
One of the clues as to when this happens.
Let me read 38 again.
And I will purge from you therebels and those who transgress
against me.
I will bring them out of theland where they sojourn.
Those were the lands that wereoutside Israel and that they had
been scattered.
I will bring them out of theland where they sojourn, but
(11:54):
they will not enter the land ofIsrael.
Thus you will know that I amthe Lord.
So the sequence that he veryclearly explains here no
symbolism here at all.
He says just like the time backwhen Israel wandered in the
wilderness for 40 years, if youremember, there was one
generation passed away andanother one started.
(12:15):
The unbelief was purged outwhen Israel walked through the
wilderness of Egypt.
He says, just like that, I'mgoing to bring you out of all of
these lands that you'redispersed in now.
I'm going to bring you into awilderness and I'm going to
purge out the rebels from amongyou.
Those ones will not enter theland of Israel, steve.
(12:40):
The question then arises as towhen this was fulfilled.
It was the time Ezekiel said it.
It was future to the day hesaid it.
So we have either.
It was fulfilled when they cameback from the 70-year
Babylonian captivity in betweenthen and the first century, when
they were scattered again orit's yet to be future today, I
(13:03):
would submit that it can't befulfilled after the Babylonian
captivity in between there andthe time of Christ.
Simply because he says herethey will not enter the land of
Israel, and the people that werebrought back from Babylonian
captivity did enter the land ofIsrael.
(13:25):
Plus, as we're going to read inverse 40, everyone's going to
obey God.
In the first century, everyonewas not obeying God, which is
why Jesus cast judgment on themcorrect.
Speaker 2 (13:36):
Also, in the first century there were still Jews
that were scattered all about.
They were in the Greece area,they were in the Rome area, they
were down in the Egypt area.
They would come in during thehigh festivals of Passover,
Feast, of Tabernacles and such.
There were still some that wereoutside of the land even in the
(13:59):
first century.
Before we continue on thisdiscussion, Glenn, I want to go
back to verse 30 and pointsomething out for our audience.
It says there therefore, say tothe house of Israel.
The same thing could be said ofthis, the house of Jacob.
This is talking about all ofIsrael.
(14:20):
It's not talking about thenorthern kingdom of Israel, of
the divided kingdom.
It's not talking about thenorthern kingdom of Israel of
the divided kingdom.
It's not talking about just thesouthern kingdom of Judah.
It's talking about all Israel,the house of Jacob, the house of
Israel.
The reason why we point thatout is because there are some
(14:40):
that want to just take thatsouthern kingdom of Judah and
lump all other things thathappen in the future from
Ezekiel's time and some of theother prophets to just those two
tribes.
And they say just those twotribes are the Jewish people
going forward, because thenorthern 10 tribes.
(15:01):
They were taken off intocaptivity from Assyria, they
were assimilated into Assyriaand so on and so on.
But this is clear here that he'stalking about all of Israel.
It's not just those twosouthern tribes, it's the house
of Israel, the house of Jacob.
Jacob had 12 sons.
(15:22):
That's the 12 tribes of Israel.
What do you think, Glenn?
Speaker 1 (15:31):
I think you're spot on.
The other thing that we need tomake clear is talking about
Israel.
It's not talking about thechurch, because he says Israel
and he makes the clearcomparison.
He said, just like when Ibrought you out of Egypt and was
wandering through thewilderness, so I'm going to
bring you out of the land thatyou'll be sojourning in.
He's very clearly speaking toIsrael in a very Jewish context,
(15:57):
with a Jewish story and aJewish background.
He's not talking about thechurch here.
Whatever he's about to say inthe verses that we've read and
the ones we haven't read yet,he's speaking to ethnic Israel,
the house of Israel that wasbrought out of Egypt and
wandered through the wilderness.
That's what he's talking abouthere.
(16:18):
He's again saying I'm going tobring you out of the lands that
you sojourn.
Just like I entered intojudgment with your fathers in
the wilderness verse 36, I willenter into judgment with you.
He will bring the people outfrom being scattered amongst the
nations.
He will bring them to awilderness area.
He will judge them.
(16:39):
The ones he judged will notenter the land of Israel.
He says that in verse 38.
The ones that he is infellowship, he says in verse 37,
I will bring you into the bondof the covenant.
Who's going to bring them intothe bond of the covenant?
I will, says the Lord God.
(17:00):
This is a unified action by theLord God that will bring them
out, put them through judgmentand cast some of them out that
won't get into the land ofIsrael will not be brought into
the land of Israel.
Some of them, god will causethem to keep.
It says the covenant.
Very similar language.
(17:22):
We haven't got to it yet, butthis almost exact same concept
is repeated in Ezekiel 36.
He says I'm going to bring youout of the lands that you're
scattered from, he says inchapter 36, he says I'm going to
take out your heart of stone,put in you a heart of flesh.
He uses the phrase cause you tokeep my statues.
(17:42):
So there and here he's talkingabout ethnic Israel being
dispersed throughout the lands.
Here he's going to judge someof them that won't go into the
land of Israel and some of themthat will go under a covenant.
Steve, what covenant is hetalking about here?
Speaker 2 (18:00):
Well, I believe that he's talking about the new
covenant that's mentioned inJeremiah.
Glenn, I kind of got us offtrack there a little bit.
Right when I did that you weretalking about as far as where
this fit into the time frame,you said that it couldn't have
been the time frame of comingout of Babylon, that captivity,
and we discussed that it's notthe time frame of the first
(18:21):
century.
Let me let you get back ontrack now.
Where do we go from there?
If it's not those two timeframes, then what time frame do
you think it is?
Speaker 1 (18:29):
Let me go ahead and read verses 40 to 44, and I
think it'll help answer thistimeline question, starting in
verse 40, for on my holymountain, on the high mountain
of Israel, declares the Lord God, there, the whole house of
Israel, all of them will serveme in the land.
There I will accept them andthere I will seek your
(18:52):
contributions and the choicestof your gifts, with all your
holy things as a soothing aroma.
I will accept you when I bringyou out from the peoples and
gather you from the lands whereyou are scattered.
And I, the Lord, when I bringyou into the land of Israel,
(19:15):
into the land which I swore togive to your forefathers.
There you will remember yourways and all your deeds with
which you have defiledyourselves, and you will loathe
yourselves in your own sight forall the evil things that you
have done.
Then you will know that I amthe Lord when I have dealt with
you for my name's sake, notaccording to your evil ways or
(19:38):
according to your corrupt deeds.
O house of Israel, declares theLord God.
With this, we have statementsin here where he says a couple
of times I'm going to bring youout of the nations that you've
been scattered from.
Some of them won't be able togo into the land of Israel and
some of them will.
In verse 40, he even says ittwice the whole house of Israel,
(20:03):
all of them will serve me inthe land and I will accept them
there.
We have here a very clear setof things where he says some
people will not be able to gointo the land of Israel, some
will.
If we ask ourselves, when wasthis?
The options are either wespiritualize all of it and turn
(20:26):
it into some sort of an allegoryfor the church.
That really doesn't work,because the church never was
scattered amongst the nations.
Believers in Jesus are neverspoken of as being disobedient
and not coming into the land,things like that.
So it really does not fit withallegorizing it across the
church age.
So we're left with either afterthe Babylonian captivity
(20:51):
between there and when Christcame in the first century.
That's one option and anotherone is yet to be fulfilled,
future today, which would be, ifyou're a premillennialist, it
would be towards the end of thegreat tribulation period, the
seven-year tribulation period.
The reason why I don't think itfits in between the time of the
(21:12):
return from Babylon and Jesus'day is simply because he says
here that all of them will serveme.
That wasn't happening in Jesus'day.
Jesus came to condemn them.
There was not a time in betweenthe return from Babylon and
Jesus' day when any of theJewish people truly obeyed as a
(21:35):
nation.
He also says here that I willgather you and prove myself holy
amongst you in the sight of thenations and prove myself holy
amongst you in the sight of thenations, and I bring you into
the land of Israel, to the landwhich I swore to give to your
forefathers.
There you will remember yourways and the deeds which you've
defiled yourselves and willloathe yourselves and know that
(21:58):
I'm the Lord.
Well, that wasn't happening, forthe very reasons that Jesus
condemned them for.
I mean read Matthew 23.
He condemned them up one sideand down the other.
They rejected Jesus, sayingthat he was demon-possessed.
These were a rebellious,hard-hearted, hard-headed people
.
That was in between the time ofBabylonian captivity in the
(22:23):
first century.
In between the time ofBabylonian captivity in the
first century we are left withthe premillennial position of it
still being future today andhappen at the end of the
seven-year tribulation period.
Speaker 2 (22:34):
I agree wholeheartedly with that view.
What you just got throughsaying, Glenn, when you
mentioned that it can't be thechurch, because the church is
never scattered among thenations, I think what you were
saying is that the church itselfis not a nation unto itself.
Well, I think maybe take whatyou said and go.
(22:55):
Well, the church is made up ofall types of people from all
nations, but the church itselfis not.
It's the body of Christ.
It's not a nation unto itself.
That's why it's not appropriateto put it here, because the
church, as you said, has notbeen scattered among the nations
.
It's made up of people from thenations, but it's not a nation
(23:18):
unto itself.
Speaker 1 (23:19):
Also to emphasize that, look at the end of verse
44.
This is why we don't holdIsrael in the Old Testament to
be the church.
Again, picking up in the middleof verse 44.
For my name's sake, notaccording to your evil ways or
according to your corrupt deeds,o house of Israel.
So if Israel here was thechurch, the church is never
(23:43):
spoken of as having evil ways.
The church is made up of savedpeople that are righteous before
God.
Because of Christ'srighteousness, israel is not the
church.
Just because it doesn't fit,that leaves us with again.
The other two options wereeither in between the time of
the return from Babylon andJesus or at the end of the Great
(24:06):
Tribulation period.
Speaker 2 (24:07):
I agree with that.
I think that that is depictingthat and that it fits with the
timeline of events that aregoing to happen regarding the
Great Tribulation.
All the verses that we readthere, from 40 on, are talking
about the kingdom, the restoredkingdom of Israel, how it's
going to be, the characteristicsof it and the attributes that
(24:31):
are going to be there for thatkingdom.
Now, one thing is that we leftoff verse 39, so some people
might be saying, hey, you're notaddressing verse 39,.
What is that?
Well, let me read verse 39, andwe'll just talk about that
briefly.
It says there as for you, ohouse of Israel, thus says the
Lord, god, go, serve everyonehis idols, but later you will
(24:54):
surely listen to me and my holyname.
You will profane no longer withyour gifts and with your idols.
Then he goes on into verse 40and describes that restored
kingdom.
Glenn, as you and I werepreparing for this, we talked
about that.
I think we agree that verse 39is a transition verse.
(25:16):
You have the verses 30 through38 that are talking about a
regathering of Israel.
They're going to be in thiswilderness area.
They're going to go through therod and pass through it we just
talked about, that's going tobe at the end of the Great
Tribulation period.
Then this transition verse of39 is God turns back to the
(25:38):
people that Ezekiel is among theexiles.
He tells them but for you, yougo ahead and do what you're
going to do.
But there is going to become atime whenever you are going to
become a believer in me, yahweh.
Then he transitions into thefuture again of this kingdom,
from verse 40 on through 40 on 6or 48, which you read To
(26:03):
reemphasize this.
Speaker 1 (26:04):
I mean the passages that we just read.
There's all this language inhere about.
All of them are going toworship me and you're going to
loathe yourselves in your ownsight and you will know that I'm
the Lord and you're going toeliminate all your corrupt ways.
I remember, steve, when we wentthrough Nehemiah and Nehemiah
was after the Babyloniancaptivity what did he find?
(26:27):
He found corrupt people.
They were taking bribes, theywere cheating on each other.
There was all this corruption.
There was not all the peoplethat were worshiping the true
God in harmony and unity there.
There was just as muchcorruption after the Babylonian
captivity as there was before.
(26:48):
They didn't have the idolworship that was driven out of
them, but their corrupt heartswere still there.
We really really have toshoehorn this and torture it to
death to get it to fit inbetween the Babylonian captivity
and Christ's day, fit inbetween the Babylonian captivity
(27:08):
and Christ's day.
And when Jesus came it was atotal rejection.
They said Jesus wasdemon-possessed.
All in between there we haddisobedience.
It really just doesn't fit.
If you're going to take whatthe text actually says, then you
have to put it at a time that'syet future to us today.
Speaker 2 (27:22):
That is something.
Just reading through the textand looking at it, I think that
the conclusion that we'veoutlined here is one that's very
logical and one that has tocome with and, as you pointed
out in the introduction to thissession, is that it's a theme of
God.
Yes, there's wrath, there'sconsequences to their disobeying
(27:43):
the ordinances, statutes, andall of that for the house of
Israel, but there's alsorestoration.
That is a common theme.
That is here in Ezekiel, andnot just Ezekiel, when we went
through Zechariah.
Same thing there when you havethe other prophets Jeremiah,
isaiah, zephaniah, amos, joelyou mentioned it All of them
(28:07):
give this picture of a restoredkingdom of Israel where all of
the nation itself is worshipingGod and that Jesus is going to
be ruling from Jerusalem On andon and on.
That is told throughout allthese other prophets.
So to me it's uplifting because, yes, there's consequences to
(28:28):
sin and disobedience, butthere's also restoration that
God promises and that he doesn'tforget his covenant with the
nation of Israel and he's goingto bring about a restored
kingdom.
That's not going to be just ablessing to Israel itself, but
it's going to be a blessing forall the nations in the world.
Look at verse 42.
Speaker 1 (28:50):
I bring you into the land of where Israel, into the
land which I swore to give toyour forefathers.
So unless you're wonderingwhich land of Israel he's
talking about, it's the landthat he swore to the forefathers
.
The next sentence, verse 43,.
There you will remember yourways and all your deeds, which
you have defiled yourselves, andyou will loathe yourselves for
(29:12):
your own sight, for all the evilthings you've done.
The land promise was still ineffect in Ezekiel's day.
God is still reinforcing theland promise.
I will bring you back to theland.
Which land?
The land I promised to give toyour forefathers.
Ezra repeated it after theBabylonian captivity.
(29:32):
The land promise was nevertaken away.
It is part of the kingdom.
With the land promise, then allof this fits, because now you
have an Israel that still tothis day is largely scattered
amongst the nations.
God will bring them back, willjudge them.
(29:53):
The ones that do not believewill not enter the land of
Israel in the millennial kingdom.
The ones that do will enter theland in the millennial kingdom.
There you'll get to what'smentioned in Romans 9, 10, 11,
all Israel will believe in themillennial kingdom.
Steve, it's quite aninteresting passage.
(30:14):
We got all of that from thisone little section back here in
Ezekiel.
But these types of thingsaren't isolated, like you just
said.
All these other prophets in theOld Testament repeat these
ideas over and over again.
There's many, they're wide,they're deep and they're quite
clear.
Speaker 2 (30:29):
That's why, if you remember back to our
introductory session, what didwe say?
We said that the prophets are afoundation to understanding
where we're going and where thenation of Israel is going.
If you haven't watched ourintroductory session, go back
and watch that and you'll seewhat we're talking about.
Speaker 1 (30:48):
There's going to be still more of God's powerful arm
and outstretched hand, andwe're going to see much of that
next time.
Speaker 2 (30:56):
Thank you so much for watching and listening, as
always.
May God bless you you.
If you've been with us in the book of Ezekiel, we've
been studying how God was goingto pour out his wrath on a
disobedient Jewish people.
He has already brought some ofthem to Assyria and Babylon.
He will send Babylon in againto destroy the city of Jerusalem
and scatter all of the Jews tothese other nations.
(00:42):
That has been one of the majorthemes.
As we've seen, he is quiteemotional.
He gets angry at places andtells about his wrath that he's
going to be pouring out inpunishment for Israel's gross
sin.
They were sacrificing theirchildren.
They were their children.
(01:08):
They were worshiping idols.
They had refused to help thestrangers and the fatherless, so
he had great judgment againstthem.
Major theme in Ezekiel One ofthe other themes that comes is
God will bring a remnant back tothe land of Israel.
We saw it back at the end ofchapter 17, where he said I will
plant a young sprig of cedar onthe high mountain and I will
(01:30):
cause it to prosper.
We're going to see it againwhen we get to Ezekiel, chapter
36, where God plainly says hewill bring the people back from
scattering amongst the nationsand he will bring them back to
the land of Israel and causethem to keep his statutes.
Here in Ezekiel chapter 20 thatwe're going to get to today,
(01:52):
we're going to see a similartheme.
God is still dealing with adisobedient people.
He is still very wrathful, buthe also is going to talk about
what is going to happen in thefuture when he blesses them
again.
Steve, can you start in Ezekiel20 and read from verse 30 to
(02:13):
verse 38?
.
Speaker 2 (02:14):
Therefore, say to the house of Israel Thus says the
Lord God Will you defileyourselves after the manner of
your fathers and play the harlotafter their detestable things?
When you offer your gifts, whenyou cause your sons to pass
through the fire, you aredefiling yourselves with all
(02:34):
your idols to this day.
And shall I be inquired of byyou, o house of Israel, as I
live, declares the Lord God, Iwill not be inquired of by you.
What comes into your mind willnot come about when you say we
will be like the nations, likethe tribes of the lands serving
(02:58):
wood and stone.
As I live, declares the Lord God, surely with a mighty hand and
with an outstretched arm andwith wrath poured out, I shall
be king over you.
I will bring you out from thepeoples and gather you from the
lands where you are scattered,with a mighty hand and with an
(03:18):
outstretched arm and with wrathpoured out, and I will bring you
into the wilderness of thepeoples and there I will enter
into judgment with you, face toface.
As I entered into judgment withyour fathers in the wilderness
and the land of Egypt, so will Ienter into judgment with you,
(03:39):
declares the Lord God.
I will make you pass under therod and I will bring you into
the bond of the covenant and Iwill purge from you the rebels
and those who transgress againstme.
I will bring them out of theland where they sojourn, but
they will not enter the land ofIsrael.
(04:00):
Thus you will know that I amthe Lord.
Speaker 1 (04:04):
One of the things I think we need to touch on is
God's attitude here.
I think it becomes quiteimportant with what he's saying
If we look at verse 33, it saysWith a mighty hand and an
outstretched arm and with wrathpoured out, I will be king over
you.
Now, steve, what does that tellus about God's attitude in this
(04:27):
section of Scripture?
Speaker 2 (04:28):
He has a purpose and he is driven as to bringing
about his will and what he'sgoing to do.
He's going to bring it about insuch a way.
It's the same type of languagethat he talks about bringing
them out of the land of Egypt.
He brought them out of Egyptwith an outstretched arm.
It's depicting him as somebodythat's determined to bring the
(04:54):
nation of Israel, regatheringthem once again and getting them
to a point where they're goingto worship him as king.
Speaker 1 (05:01):
Does it surprise you that he is so forceful, so
powerful here?
Speaker 2 (05:05):
No, because they're an obstinate and stubborn people
.
That's how you have to be withthose type of people, is you
have to be forceful in order toaccomplish some of the things?
Speaker 1 (05:16):
I think the reasons he gave here were just cause for
him to be so angry and sopowerful.
Look again at verse 31.
When you offer your gifts, whenyou cause your sons to pass
through the fire, that meansthey were sacrificing their sons
to these pagan idols.
He had mentioned that alreadyin this chapter.
The people were justlycondemned and deserving of God's
(05:42):
wrath and power.
And says and shall I beinquired of you, o house of
Israel, as I live, I will not beinquired of you, simply because
he had told them many times tostop these abominable things and
they were still doing them.
I think that God was justifiedin telling Israel that he was
(06:05):
not going to listen to them.
Steve, today, if we doabominable things and then
approach God, is he just in notanswering our prayers?
Speaker 2 (06:15):
He's absolutely just in not answering them and
there's also going to beconsequences to them.
We've talked about this in thepast.
For the ones that are lost, theones who are not believers in
Jesus Christ, there's going tobe condemnation and they're
going to be judged on that.
For the ones that are believers, their consequences are going
(06:36):
to be lost rewards.
People need to think about theway that they treat and interact
with God, whether they're savedor whether they're lost.
Speaker 1 (06:45):
He says in verse 33, with this mighty hand and with
an outstretched arm, I will beking over you.
He is exerting his royal power,his kingly power, again the
divine creator of the universe,as the right to do this.
But let's look at verse 34again and we'll get into this
(07:05):
next section.
I think it's going to surpriseyou with what direction this is
going.
I'm reading again in verse 34.
I will bring you out from thepeoples and gather you from the
lands where you are scattered.
And with a mighty hand, with anoutstretched arm and with wrath
poured out, hand with anoutstretched arm and with wrath
(07:27):
poured out, I will bring youinto the wilderness of the
peoples.
There I will enter intojudgment with you face to face.
Steve, what's he talking abouthere?
He's saying that again, becauseof their disobedience, he had
pulled them out of the land ofIsrael and scattered them.
Here he's talking aboutsometime future.
He says I'm going to bring youback, I'm going to gather you
(07:48):
from these lands.
Again, he still has hisoutstretched arm.
So this is still in wrath.
He even says so I will enterinto judgment with you.
Well, judgment tends to imply apunishment here.
I'm going to weigh your deedsand judge you.
He says now I'm going to do itface to face.
This is like when I was a kid,getting called into the
(08:10):
principal's office.
For the things I've done, I'mgoing to have to answer for them
.
That is indeed what he'stalking about here, is it not?
Speaker 2 (08:18):
It is.
In the next verse he makes aconnection to the wilderness of
Egypt.
When he brought them out.
What happened is that theydidn't trust God to go into the
land, and so they ended upwandering in the wilderness or a
whole generation did for 40years, and only a select few
ended up going into the promisedland.
(08:39):
Those who were 20 and youngerat the beginning of that
wandering went into the land,and then the only two of that
generation were Joshua and Caleb.
Wherever this wilderness thathe's talking about in the prior
two verses 33 and 34, I thinkit's somewhere outside of the
(08:59):
land.
The wilderness of Egypt, wherethey wandered, was outside the
land of Israel, the promisedland.
I think that we can say withconfidence, glenn, that this
wilderness that he's talkingabout right now in verses 33 and
34 is somewhere outside of theland of Israel.
It must be.
Speaker 1 (09:20):
Again.
If we just look at what he saysin the passage, I think the
meaning of it becomes clear.
Look down at verse 38.
The purpose for this exercisehe's doing is to purge from you
the rebels and those whotransgress against me.
If you remember, the history ofthe Jewish people is that they
had continually for centuries,continually for centuries, been
(09:43):
wrapped up in worshiping thesepagan deities idol worship,
child sacrifice, sex worship.
They were doing all thesethings.
God had gone through cycles ofsending judgment against them
and sending prophets to speak tothem, and they might repent for
maybe a short season, but thenthey were right back to the
(10:04):
pagan practices.
These were the rebels.
They had been there for manycenturies and the worship of
false deities would not go away.
So here in verse 38, what he'sdoing is he says I will purge
from you these rebels and thosewho transgress against me.
He is finally going to driveout the idol worship.
(10:27):
So how does he do it?
That's how he explains it,starting in verse 36.
He's comparing it to when hebrought them out of Egypt and
had them wandering through thewilderness Verse 36, as I
entered into judgment with yourfathers in the wilderness of the
land of Egypt.
So I will enter into judgmentwith you, declares the Lord.
(10:50):
God, he's going to bring peopleout of the diaspora, the
scattering, the dispersion, andhe's going to gather them then
to some wilderness place withthe goal of then driving out all
of the idol worship and thefalse worship.
Am I correct, steve?
Speaker 2 (11:09):
Yes, I believe so, and this particular area could
be a time whenever he isbringing them back into the land
, but subsequent to that part ofit, we're talking about this
time of judgment in thewilderness.
But yes, it's clear though thatit's depicting a regathering of
the nation of Israel.
Speaker 1 (11:31):
One of the clues as to when this happens.
Let me read 38 again.
And I will purge from you therebels and those who transgress
against me.
I will bring them out of theland where they sojourn.
Those were the lands that wereoutside Israel and that they had
been scattered.
I will bring them out of theland where they sojourn, but
(11:54):
they will not enter the land ofIsrael.
Thus you will know that I amthe Lord.
So the sequence that he veryclearly explains here no
symbolism here at all.
He says just like the time backwhen Israel wandered in the
wilderness for 40 years, if youremember, there was one
generation passed away andanother one started.
(12:15):
The unbelief was purged outwhen Israel walked through the
wilderness of Egypt.
He says, just like that, I'mgoing to bring you out of all of
these lands that you'redispersed in now.
I'm going to bring you into awilderness and I'm going to
purge out the rebels from amongyou.
Those ones will not enter theland of Israel, steve.
(12:40):
The question then arises as towhen this was fulfilled.
It was the time Ezekiel said it.
It was future to the day hesaid it.
So we have either.
It was fulfilled when they cameback from the 70-year
Babylonian captivity in betweenthen and the first century, when
they were scattered again orit's yet to be future today, I
(13:03):
would submit that it can't befulfilled after the Babylonian
captivity in between there andthe time of Christ.
Simply because he says herethey will not enter the land of
Israel, and the people that werebrought back from Babylonian
captivity did enter the land ofIsrael.
(13:25):
Plus, as we're going to read inverse 40, everyone's going to
obey God.
In the first century, everyonewas not obeying God, which is
why Jesus cast judgment on themcorrect.
Speaker 2 (13:36):
Also, in the first century there were still Jews
that were scattered all about.
They were in the Greece area,they were in the Rome area, they
were down in the Egypt area.
They would come in during thehigh festivals of Passover,
Feast, of Tabernacles and such.
There were still some that wereoutside of the land even in the
(13:59):
first century.
Before we continue on thisdiscussion, Glenn, I want to go
back to verse 30 and pointsomething out for our audience.
It says there therefore, say tothe house of Israel.
The same thing could be said ofthis, the house of Jacob.
This is talking about all ofIsrael.
(14:20):
It's not talking about thenorthern kingdom of Israel, of
the divided kingdom.
It's not talking about thenorthern kingdom of Israel of
the divided kingdom.
It's not talking about just thesouthern kingdom of Judah.
It's talking about all Israel,the house of Jacob, the house of
Israel.
The reason why we point thatout is because there are some
(14:40):
that want to just take thatsouthern kingdom of Judah and
lump all other things thathappen in the future from
Ezekiel's time and some of theother prophets to just those two
tribes.
And they say just those twotribes are the Jewish people
going forward, because thenorthern 10 tribes.
(15:01):
They were taken off intocaptivity from Assyria, they
were assimilated into Assyriaand so on and so on.
But this is clear here that he'stalking about all of Israel.
It's not just those twosouthern tribes, it's the house
of Israel, the house of Jacob.
Jacob had 12 sons.
(15:22):
That's the 12 tribes of Israel.
What do you think, Glenn?
Speaker 1 (15:31):
I think you're spot on.
The other thing that we need tomake clear is talking about
Israel.
It's not talking about thechurch, because he says Israel
and he makes the clearcomparison.
He said, just like when Ibrought you out of Egypt and was
wandering through thewilderness, so I'm going to
bring you out of the land thatyou'll be sojourning in.
He's very clearly speaking toIsrael in a very Jewish context,
(15:57):
with a Jewish story and aJewish background.
He's not talking about thechurch here.
Whatever he's about to say inthe verses that we've read and
the ones we haven't read yet,he's speaking to ethnic Israel,
the house of Israel that wasbrought out of Egypt and
wandered through the wilderness.
That's what he's talking abouthere.
(16:18):
He's again saying I'm going tobring you out of the lands that
you sojourn.
Just like I entered intojudgment with your fathers in
the wilderness verse 36, I willenter into judgment with you.
He will bring the people outfrom being scattered amongst the
nations.
He will bring them to awilderness area.
He will judge them.
(16:39):
The ones he judged will notenter the land of Israel.
He says that in verse 38.
The ones that he is infellowship, he says in verse 37,
I will bring you into the bondof the covenant.
Who's going to bring them intothe bond of the covenant?
I will, says the Lord God.
(17:00):
This is a unified action by theLord God that will bring them
out, put them through judgmentand cast some of them out that
won't get into the land ofIsrael will not be brought into
the land of Israel.
Some of them, god will causethem to keep.
It says the covenant.
Very similar language.
(17:22):
We haven't got to it yet, butthis almost exact same concept
is repeated in Ezekiel 36.
He says I'm going to bring youout of the lands that you're
scattered from, he says inchapter 36, he says I'm going to
take out your heart of stone,put in you a heart of flesh.
He uses the phrase cause you tokeep my statues.
(17:42):
So there and here he's talkingabout ethnic Israel being
dispersed throughout the lands.
Here he's going to judge someof them that won't go into the
land of Israel and some of themthat will go under a covenant.
Steve, what covenant is hetalking about here?
Speaker 2 (18:00):
Well, I believe that he's talking about the new
covenant that's mentioned inJeremiah.
Glenn, I kind of got us offtrack there a little bit.
Right when I did that you weretalking about as far as where
this fit into the time frame,you said that it couldn't have
been the time frame of comingout of Babylon, that captivity,
and we discussed that it's notthe time frame of the first
(18:21):
century.
Let me let you get back ontrack now.
Where do we go from there?
If it's not those two timeframes, then what time frame do
you think it is?
Speaker 1 (18:29):
Let me go ahead and read verses 40 to 44, and I
think it'll help answer thistimeline question, starting in
verse 40, for on my holymountain, on the high mountain
of Israel, declares the Lord God, there, the whole house of
Israel, all of them will serveme in the land.
There I will accept them andthere I will seek your
(18:52):
contributions and the choicestof your gifts, with all your
holy things as a soothing aroma.
I will accept you when I bringyou out from the peoples and
gather you from the lands whereyou are scattered.
And I, the Lord, when I bringyou into the land of Israel,
(19:15):
into the land which I swore togive to your forefathers.
There you will remember yourways and all your deeds with
which you have defiledyourselves, and you will loathe
yourselves in your own sight forall the evil things that you
have done.
Then you will know that I amthe Lord when I have dealt with
you for my name's sake, notaccording to your evil ways or
(19:38):
according to your corrupt deeds.
O house of Israel, declares theLord God.
With this, we have statementsin here where he says a couple
of times I'm going to bring youout of the nations that you've
been scattered from.
Some of them won't be able togo into the land of Israel and
some of them will.
In verse 40, he even says ittwice the whole house of Israel,
(20:03):
all of them will serve me inthe land and I will accept them
there.
We have here a very clear setof things where he says some
people will not be able to gointo the land of Israel, some
will.
If we ask ourselves, when wasthis?
The options are either wespiritualize all of it and turn
(20:26):
it into some sort of an allegoryfor the church.
That really doesn't work,because the church never was
scattered amongst the nations.
Believers in Jesus are neverspoken of as being disobedient
and not coming into the land,things like that.
So it really does not fit withallegorizing it across the
church age.
So we're left with either afterthe Babylonian captivity
(20:51):
between there and when Christcame in the first century.
That's one option and anotherone is yet to be fulfilled,
future today, which would be, ifyou're a premillennialist, it
would be towards the end of thegreat tribulation period, the
seven-year tribulation period.
The reason why I don't think itfits in between the time of the
(21:12):
return from Babylon and Jesus'day is simply because he says
here that all of them will serveme.
That wasn't happening in Jesus'day.
Jesus came to condemn them.
There was not a time in betweenthe return from Babylon and
Jesus' day when any of theJewish people truly obeyed as a
(21:35):
nation.
He also says here that I willgather you and prove myself holy
amongst you in the sight of thenations and prove myself holy
amongst you in the sight of thenations, and I bring you into
the land of Israel, to the landwhich I swore to give to your
forefathers.
There you will remember yourways and the deeds which you've
defiled yourselves and willloathe yourselves and know that
(21:58):
I'm the Lord.
Well, that wasn't happening, forthe very reasons that Jesus
condemned them for.
I mean read Matthew 23.
He condemned them up one sideand down the other.
They rejected Jesus, sayingthat he was demon-possessed.
These were a rebellious,hard-hearted, hard-headed people
.
That was in between the time ofBabylonian captivity in the
(22:23):
first century.
In between the time ofBabylonian captivity in the
first century we are left withthe premillennial position of it
still being future today andhappen at the end of the
seven-year tribulation period.
Speaker 2 (22:34):
I agree wholeheartedly with that view.
What you just got throughsaying, Glenn, when you
mentioned that it can't be thechurch, because the church is
never scattered among thenations, I think what you were
saying is that the church itselfis not a nation unto itself.
Well, I think maybe take whatyou said and go.
(22:55):
Well, the church is made up ofall types of people from all
nations, but the church itselfis not.
It's the body of Christ.
It's not a nation unto itself.
That's why it's not appropriateto put it here, because the
church, as you said, has notbeen scattered among the nations
.
It's made up of people from thenations, but it's not a nation
(23:18):
unto itself.
Speaker 1 (23:19):
Also to emphasize that, look at the end of verse
44.
This is why we don't holdIsrael in the Old Testament to
be the church.
Again, picking up in the middleof verse 44.
For my name's sake, notaccording to your evil ways or
according to your corrupt deeds,o house of Israel.
So if Israel here was thechurch, the church is never
(23:43):
spoken of as having evil ways.
The church is made up of savedpeople that are righteous before
God.
Because of Christ'srighteousness, israel is not the
church.
Just because it doesn't fit,that leaves us with again.
The other two options wereeither in between the time of
the return from Babylon andJesus or at the end of the Great
(24:06):
Tribulation period.
Speaker 2 (24:07):
I agree with that.
I think that that is depictingthat and that it fits with the
timeline of events that aregoing to happen regarding the
Great Tribulation.
All the verses that we readthere, from 40 on, are talking
about the kingdom, the restoredkingdom of Israel, how it's
going to be, the characteristicsof it and the attributes that
(24:31):
are going to be there for thatkingdom.
Now, one thing is that we leftoff verse 39, so some people
might be saying, hey, you're notaddressing verse 39,.
What is that?
Well, let me read verse 39, andwe'll just talk about that
briefly.
It says there as for you, ohouse of Israel, thus says the
Lord, god, go, serve everyonehis idols, but later you will
(24:54):
surely listen to me and my holyname.
You will profane no longer withyour gifts and with your idols.
Then he goes on into verse 40and describes that restored
kingdom.
Glenn, as you and I werepreparing for this, we talked
about that.
I think we agree that verse 39is a transition verse.
(25:16):
You have the verses 30 through38 that are talking about a
regathering of Israel.
They're going to be in thiswilderness area.
They're going to go through therod and pass through it we just
talked about, that's going tobe at the end of the Great
Tribulation period.
Then this transition verse of39 is God turns back to the
(25:38):
people that Ezekiel is among theexiles.
He tells them but for you, yougo ahead and do what you're
going to do.
But there is going to become atime whenever you are going to
become a believer in me, yahweh.
Then he transitions into thefuture again of this kingdom,
from verse 40 on through 40 on 6or 48, which you read To
(26:03):
reemphasize this.
Speaker 1 (26:04):
I mean the passages that we just read.
There's all this language inhere about.
All of them are going toworship me and you're going to
loathe yourselves in your ownsight and you will know that I'm
the Lord and you're going toeliminate all your corrupt ways.
I remember, steve, when we wentthrough Nehemiah and Nehemiah
was after the Babyloniancaptivity what did he find?
(26:27):
He found corrupt people.
They were taking bribes, theywere cheating on each other.
There was all this corruption.
There was not all the peoplethat were worshiping the true
God in harmony and unity there.
There was just as muchcorruption after the Babylonian
captivity as there was before.
(26:48):
They didn't have the idolworship that was driven out of
them, but their corrupt heartswere still there.
We really really have toshoehorn this and torture it to
death to get it to fit inbetween the Babylonian captivity
and Christ's day, fit inbetween the Babylonian captivity
(27:08):
and Christ's day.
And when Jesus came it was atotal rejection.
They said Jesus wasdemon-possessed.
All in between there we haddisobedience.
It really just doesn't fit.
If you're going to take whatthe text actually says, then you
have to put it at a time that'syet future to us today.
Speaker 2 (27:22):
That is something.
Just reading through the textand looking at it, I think that
the conclusion that we'veoutlined here is one that's very
logical and one that has tocome with and, as you pointed
out in the introduction to thissession, is that it's a theme of
God.
Yes, there's wrath, there'sconsequences to their disobeying
(27:43):
the ordinances, statutes, andall of that for the house of
Israel, but there's alsorestoration.
That is a common theme.
That is here in Ezekiel, andnot just Ezekiel, when we went
through Zechariah.
Same thing there when you havethe other prophets Jeremiah,
isaiah, zephaniah, amos, joelyou mentioned it All of them
(28:07):
give this picture of a restoredkingdom of Israel where all of
the nation itself is worshipingGod and that Jesus is going to
be ruling from Jerusalem On andon and on.
That is told throughout allthese other prophets.
So to me it's uplifting because, yes, there's consequences to
(28:28):
sin and disobedience, butthere's also restoration that
God promises and that he doesn'tforget his covenant with the
nation of Israel and he's goingto bring about a restored
kingdom.
That's not going to be just ablessing to Israel itself, but
it's going to be a blessing forall the nations in the world.
Look at verse 42.
Speaker 1 (28:50):
I bring you into the land of where Israel, into the
land which I swore to give toyour forefathers.
So unless you're wonderingwhich land of Israel he's
talking about, it's the landthat he swore to the forefathers
.
The next sentence, verse 43,.
There you will remember yourways and all your deeds, which
you have defiled yourselves, andyou will loathe yourselves for
(29:12):
your own sight, for all the evilthings you've done.
The land promise was still ineffect in Ezekiel's day.
God is still reinforcing theland promise.
I will bring you back to theland.
Which land?
The land I promised to give toyour forefathers.
Ezra repeated it after theBabylonian captivity.
(29:32):
The land promise was nevertaken away.
It is part of the kingdom.
With the land promise, then allof this fits, because now you
have an Israel that still tothis day is largely scattered
amongst the nations.
God will bring them back, willjudge them.
(29:53):
The ones that do not believewill not enter the land of
Israel in the millennial kingdom.
The ones that do will enter theland in the millennial kingdom.
There you'll get to what'smentioned in Romans 9, 10, 11,
all Israel will believe in themillennial kingdom.
Steve, it's quite aninteresting passage.
(30:14):
We got all of that from thisone little section back here in
Ezekiel.
But these types of thingsaren't isolated, like you just
said.
All these other prophets in theOld Testament repeat these
ideas over and over again.
There's many, they're wide,they're deep and they're quite
clear.
Speaker 2 (30:29):
That's why, if you remember back to our
introductory session, what didwe say?
We said that the prophets are afoundation to understanding
where we're going and where thenation of Israel is going.
If you haven't watched ourintroductory session, go back
and watch that and you'll seewhat we're talking about.
Speaker 1 (30:48):
There's going to be still more of God's powerful arm
and outstretched hand, andwe're going to see much of that
next time.
Speaker 2 (30:56):
Thank you so much for watching and listening, as
always.
May God bless you you.
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