Daniel 1

Daniel 1:1

Introduction

This chapter is a lamentation (Ezekiel 19:1) that Ezekiel is to take up. With this he expresses God’s sorrow for Jerusalem. The lamentation has two parts. In the first part (Ezekiel 19:2-9) the mother of the princes of Judah is compared to a lioness. It is about the fate of the last kings of Judah. In the second part (Ezekiel 19:10-14), the princes of Israel are represented in the familiar picture of a vine. In it we hear the lamentation over the fall of those princes.

The Lioness

The lamentation is to be taken up “for the princes of Israel” by which is meant the kings Jehoahaz and Zedekiah (Ezekiel 19:1). They are indeed kings of Judah, but since Judah alone is left – and people from Israel also went to Judah over time – their kingship applies to all Israel.

The “mother”, the “lioness” (Ezekiel 19:2), represents the royal tribe of Judah. The Lord Jesus is “the Lion from the tribe of Judah” (Revelation 5:5). In a direct sense, it is about Hamutal, the mother of Jehoahaz and Zedekiah (2 Kings 23:31; 2 Kings 24:18; Jeremiah 13:18). “The lions” between which the “mother” lies are the nations surrounding Israel. “The young lions” are the princes of those nations. “Her cubs” are her sons Jehoahaz and Zedekiah. “One of her cubs” (Ezekiel 19:3) whom she reared and who becomes a young lion is Jehoahaz. His short reign is wicked (2 Kings 23:30-32). He is a bloodthirsty king, one who is guilty of violence. He exploits the people, he devours them.

The surrounding nations hear about him (Ezekiel 19:4). Following the imagery of how one catches lions – in pits camouflaged with branches – Pharaoh Neco captures Jehoahaz. Neco brings Jehoahaz as an exile to Egypt, where he dies (2 Kings 23:33-34; Jeremiah 22:10-12).

“She”, the mother, Hamutal, takes Zedekiah, “another of her cubs”, and makes him king (Ezekiel 19:5). She does this after the capture and taking away of Jehoahaz. Zedekiah may have been made king by Nebuchadnezzar, but it may have been done through the intercession of Hamutal. She puts all her hope in him. It is a great evil when we put our hope in something or someone other than the Lord. This chapter is the chapter of false hope.

This Zedekiah goes around proudly among the surrounding peoples (Ezekiel 19:6). He, the young lion, let not himself to be impressed by the other young lions. The same testimony sounds of him as of Jehoahaz (Ezekiel 19:3).

Zedekiah is also a morally reprehensible man who has sexual intercourse with widows (Ezekiel 19:7). His life bears the character of violence and destruction. His reign of terror, which is compared to the roar of a lion, paralyzes the land. Led by the king of Babylon, the surrounding nations come to him and take him captive (Ezekiel 19:8). Like Jehoahaz, he is imprisoned (Ezekiel 19:9). Jehoahaz goes into exile in Egypt and Zedekiah goes into exile in Babylon. Thus his voice, the roar of the lion Zedekiah, comes to an end.

Daniel 1:2

Introduction

This chapter is a lamentation (Ezekiel 19:1) that Ezekiel is to take up. With this he expresses God’s sorrow for Jerusalem. The lamentation has two parts. In the first part (Ezekiel 19:2-9) the mother of the princes of Judah is compared to a lioness. It is about the fate of the last kings of Judah. In the second part (Ezekiel 19:10-14), the princes of Israel are represented in the familiar picture of a vine. In it we hear the lamentation over the fall of those princes.

The Lioness

The lamentation is to be taken up “for the princes of Israel” by which is meant the kings Jehoahaz and Zedekiah (Ezekiel 19:1). They are indeed kings of Judah, but since Judah alone is left – and people from Israel also went to Judah over time – their kingship applies to all Israel.

The “mother”, the “lioness” (Ezekiel 19:2), represents the royal tribe of Judah. The Lord Jesus is “the Lion from the tribe of Judah” (Revelation 5:5). In a direct sense, it is about Hamutal, the mother of Jehoahaz and Zedekiah (2 Kings 23:31; 2 Kings 24:18; Jeremiah 13:18). “The lions” between which the “mother” lies are the nations surrounding Israel. “The young lions” are the princes of those nations. “Her cubs” are her sons Jehoahaz and Zedekiah. “One of her cubs” (Ezekiel 19:3) whom she reared and who becomes a young lion is Jehoahaz. His short reign is wicked (2 Kings 23:30-32). He is a bloodthirsty king, one who is guilty of violence. He exploits the people, he devours them.

The surrounding nations hear about him (Ezekiel 19:4). Following the imagery of how one catches lions – in pits camouflaged with branches – Pharaoh Neco captures Jehoahaz. Neco brings Jehoahaz as an exile to Egypt, where he dies (2 Kings 23:33-34; Jeremiah 22:10-12).

“She”, the mother, Hamutal, takes Zedekiah, “another of her cubs”, and makes him king (Ezekiel 19:5). She does this after the capture and taking away of Jehoahaz. Zedekiah may have been made king by Nebuchadnezzar, but it may have been done through the intercession of Hamutal. She puts all her hope in him. It is a great evil when we put our hope in something or someone other than the Lord. This chapter is the chapter of false hope.

This Zedekiah goes around proudly among the surrounding peoples (Ezekiel 19:6). He, the young lion, let not himself to be impressed by the other young lions. The same testimony sounds of him as of Jehoahaz (Ezekiel 19:3).

Zedekiah is also a morally reprehensible man who has sexual intercourse with widows (Ezekiel 19:7). His life bears the character of violence and destruction. His reign of terror, which is compared to the roar of a lion, paralyzes the land. Led by the king of Babylon, the surrounding nations come to him and take him captive (Ezekiel 19:8). Like Jehoahaz, he is imprisoned (Ezekiel 19:9). Jehoahaz goes into exile in Egypt and Zedekiah goes into exile in Babylon. Thus his voice, the roar of the lion Zedekiah, comes to an end.

Daniel 1:3

The Withered Vine

In the second parable, Israel, “your mother”, is compared to a vine (Ezekiel 19:10; Jeremiah 2:21). It is a lush vine. The “strong branches” recall mighty rulers who have reigned on the throne of David (Ezekiel 19:11). Zedekiah is the branch that rises up among the many branches. He is raised to the position of king above the princes of the house of David who surround him and shines in the midst of them. He seems to have a future because of the sons born to him, “the mass of his branches”.

However, the anger of the LORD kindles against him because of his wickedness (Ezekiel 19:12). Therefore, he is taken away with wrath from kingship. This is done by “the east wind”, which is the Babylonians, who are the instrument of the wrath of God. That “east wind” causes all the fruit of the vine to dry up, that is, all the prosperity of the land to disappear.

The remnant of Israel is “planted in the wilderness”, that is, it is taken away to Babylon, “a dry and thirsty land” (Ezekiel 19:13). Babylon is a fertile land at that time, but for the Israelite it is figuratively a land without fruit.

The fire that goes out from the branch (Ezekiel 19:14) is an allusion to Zedekiah’s rebellion. That fire, however, consumes himself and those under his influence, “its shoots [and] fruit”. The result is that it is over and done with the reign of the house of David: there is “not … a strong branch” left in it.

Ezekiel sings this lamentation when judgment has not yet come upon Zedekiah. However, he sees in faith this end of the kingship and has deeply lamented over it. The course of events confirms his prophetic outlook and makes this lamentation in faith – “this is a lamentation” – become a lamentation about reality – “and has become a lamentation”.

Daniel 1:4

The Withered Vine

In the second parable, Israel, “your mother”, is compared to a vine (Ezekiel 19:10; Jeremiah 2:21). It is a lush vine. The “strong branches” recall mighty rulers who have reigned on the throne of David (Ezekiel 19:11). Zedekiah is the branch that rises up among the many branches. He is raised to the position of king above the princes of the house of David who surround him and shines in the midst of them. He seems to have a future because of the sons born to him, “the mass of his branches”.

However, the anger of the LORD kindles against him because of his wickedness (Ezekiel 19:12). Therefore, he is taken away with wrath from kingship. This is done by “the east wind”, which is the Babylonians, who are the instrument of the wrath of God. That “east wind” causes all the fruit of the vine to dry up, that is, all the prosperity of the land to disappear.

The remnant of Israel is “planted in the wilderness”, that is, it is taken away to Babylon, “a dry and thirsty land” (Ezekiel 19:13). Babylon is a fertile land at that time, but for the Israelite it is figuratively a land without fruit.

The fire that goes out from the branch (Ezekiel 19:14) is an allusion to Zedekiah’s rebellion. That fire, however, consumes himself and those under his influence, “its shoots [and] fruit”. The result is that it is over and done with the reign of the house of David: there is “not … a strong branch” left in it.

Ezekiel sings this lamentation when judgment has not yet come upon Zedekiah. However, he sees in faith this end of the kingship and has deeply lamented over it. The course of events confirms his prophetic outlook and makes this lamentation in faith – “this is a lamentation” – become a lamentation about reality – “and has become a lamentation”.

Daniel 1:5

The Withered Vine

In the second parable, Israel, “your mother”, is compared to a vine (Ezekiel 19:10; Jeremiah 2:21). It is a lush vine. The “strong branches” recall mighty rulers who have reigned on the throne of David (Ezekiel 19:11). Zedekiah is the branch that rises up among the many branches. He is raised to the position of king above the princes of the house of David who surround him and shines in the midst of them. He seems to have a future because of the sons born to him, “the mass of his branches”.

However, the anger of the LORD kindles against him because of his wickedness (Ezekiel 19:12). Therefore, he is taken away with wrath from kingship. This is done by “the east wind”, which is the Babylonians, who are the instrument of the wrath of God. That “east wind” causes all the fruit of the vine to dry up, that is, all the prosperity of the land to disappear.

The remnant of Israel is “planted in the wilderness”, that is, it is taken away to Babylon, “a dry and thirsty land” (Ezekiel 19:13). Babylon is a fertile land at that time, but for the Israelite it is figuratively a land without fruit.

The fire that goes out from the branch (Ezekiel 19:14) is an allusion to Zedekiah’s rebellion. That fire, however, consumes himself and those under his influence, “its shoots [and] fruit”. The result is that it is over and done with the reign of the house of David: there is “not … a strong branch” left in it.

Ezekiel sings this lamentation when judgment has not yet come upon Zedekiah. However, he sees in faith this end of the kingship and has deeply lamented over it. The course of events confirms his prophetic outlook and makes this lamentation in faith – “this is a lamentation” – become a lamentation about reality – “and has become a lamentation”.

Daniel 1:6

The Withered Vine

In the second parable, Israel, “your mother”, is compared to a vine (Ezekiel 19:10; Jeremiah 2:21). It is a lush vine. The “strong branches” recall mighty rulers who have reigned on the throne of David (Ezekiel 19:11). Zedekiah is the branch that rises up among the many branches. He is raised to the position of king above the princes of the house of David who surround him and shines in the midst of them. He seems to have a future because of the sons born to him, “the mass of his branches”.

However, the anger of the LORD kindles against him because of his wickedness (Ezekiel 19:12). Therefore, he is taken away with wrath from kingship. This is done by “the east wind”, which is the Babylonians, who are the instrument of the wrath of God. That “east wind” causes all the fruit of the vine to dry up, that is, all the prosperity of the land to disappear.

The remnant of Israel is “planted in the wilderness”, that is, it is taken away to Babylon, “a dry and thirsty land” (Ezekiel 19:13). Babylon is a fertile land at that time, but for the Israelite it is figuratively a land without fruit.

The fire that goes out from the branch (Ezekiel 19:14) is an allusion to Zedekiah’s rebellion. That fire, however, consumes himself and those under his influence, “its shoots [and] fruit”. The result is that it is over and done with the reign of the house of David: there is “not … a strong branch” left in it.

Ezekiel sings this lamentation when judgment has not yet come upon Zedekiah. However, he sees in faith this end of the kingship and has deeply lamented over it. The course of events confirms his prophetic outlook and makes this lamentation in faith – “this is a lamentation” – become a lamentation about reality – “and has become a lamentation”.

Daniel 1:7

The Withered Vine

In the second parable, Israel, “your mother”, is compared to a vine (Ezekiel 19:10; Jeremiah 2:21). It is a lush vine. The “strong branches” recall mighty rulers who have reigned on the throne of David (Ezekiel 19:11). Zedekiah is the branch that rises up among the many branches. He is raised to the position of king above the princes of the house of David who surround him and shines in the midst of them. He seems to have a future because of the sons born to him, “the mass of his branches”.

However, the anger of the LORD kindles against him because of his wickedness (Ezekiel 19:12). Therefore, he is taken away with wrath from kingship. This is done by “the east wind”, which is the Babylonians, who are the instrument of the wrath of God. That “east wind” causes all the fruit of the vine to dry up, that is, all the prosperity of the land to disappear.

The remnant of Israel is “planted in the wilderness”, that is, it is taken away to Babylon, “a dry and thirsty land” (Ezekiel 19:13). Babylon is a fertile land at that time, but for the Israelite it is figuratively a land without fruit.

The fire that goes out from the branch (Ezekiel 19:14) is an allusion to Zedekiah’s rebellion. That fire, however, consumes himself and those under his influence, “its shoots [and] fruit”. The result is that it is over and done with the reign of the house of David: there is “not … a strong branch” left in it.

Ezekiel sings this lamentation when judgment has not yet come upon Zedekiah. However, he sees in faith this end of the kingship and has deeply lamented over it. The course of events confirms his prophetic outlook and makes this lamentation in faith – “this is a lamentation” – become a lamentation about reality – “and has become a lamentation”.

Daniel 1:9

Introduction

Unlike the picture of the foundling child in Ezekiel 16 and the parable of Oholah and Oholibah in Ezekiel 23, here, in Ezekiel 20, we have a description of Israel’s past with its ongoing rebellion against God in actual historical terms without the aid of pictures and parables. The chapter describes the main events of the past, beginning with slavery in Egypt and the exodus from it. Then the description moves through the experiences of the wilderness to life in Canaan ending with the scattering among the nations.

The final period of Israel’s history – the scattering among the nations – is presented as a return to life in the wilderness, that is, the return to the period that preceded the settlement in the land of Canaan (Ezekiel 20:35). That God finally blesses the people anyway is not because of their faithfulness, for there is none, but because of His own Name (Ezekiel 20:44).

A recurring theme is the rebellion of the people against God during the various periods of their existence. This rebellion manifests itself in disobedience and unfaithfulness (Ezekiel 20:8; 13; 21; 27). The periods are successively: 1. the Egyptian slavery (Ezekiel 20:5-9), 2. the wilderness journey (Ezekiel 20:10-26) and 3. the dwelling in the promised land (Ezekiel 20:27-29).

The Elders Come to Consult the LORD

“In the seventh year”, that is, the seventh year after King Jehoiachin was taken away to Babylon (Ezekiel 1:2), the year 591 BC, “certain of the elders of Israel” come again to Ezekiel to consult the LORD (Ezekiel 20:1; cf. Ezekiel 8:1; Ezekiel 14:1-3). They had been with him before and heard from him the word of the LORD. What did they do with that word? They now sit down before Ezekiel again to hear from him the word of the LORD. Their desire to consult the LORD does not come from a heart that wants to devote itself undividedly to Him. They do not want to give up the idols.

It may be that they want to know how Jerusalem will fare. Now that so many months have passed after the ominous message of Ezekiel 8-11, they are given hope that the announced destruction will not occur after all. Also, three years have passed since Hananiah’s prophecy (Jeremiah 28:1-3). Hananiah prophesied that the exiles from Babylon would return to Jerusalem with King Jehoiachin within two years, that is, no later than the sixth year of King Jehoiachin’s exile.

The LORD knows their motives and speaks to Ezekiel about it (Ezekiel 20:2). Ezekiel has to show the LORD’s amazement to the elders by repeating the question, indicating that He is indignant that they dare to come and consult Him (Ezekiel 20:3). It is as if the LORD is saying to them that He is amazed at this audacity. His answer is clear: He will not have Himself consulted by them. In the following verses He explains why not.

Daniel 1:10

Introduction

Unlike the picture of the foundling child in Ezekiel 16 and the parable of Oholah and Oholibah in Ezekiel 23, here, in Ezekiel 20, we have a description of Israel’s past with its ongoing rebellion against God in actual historical terms without the aid of pictures and parables. The chapter describes the main events of the past, beginning with slavery in Egypt and the exodus from it. Then the description moves through the experiences of the wilderness to life in Canaan ending with the scattering among the nations.

The final period of Israel’s history – the scattering among the nations – is presented as a return to life in the wilderness, that is, the return to the period that preceded the settlement in the land of Canaan (Ezekiel 20:35). That God finally blesses the people anyway is not because of their faithfulness, for there is none, but because of His own Name (Ezekiel 20:44).

A recurring theme is the rebellion of the people against God during the various periods of their existence. This rebellion manifests itself in disobedience and unfaithfulness (Ezekiel 20:8; 13; 21; 27). The periods are successively: 1. the Egyptian slavery (Ezekiel 20:5-9), 2. the wilderness journey (Ezekiel 20:10-26) and 3. the dwelling in the promised land (Ezekiel 20:27-29).

The Elders Come to Consult the LORD

“In the seventh year”, that is, the seventh year after King Jehoiachin was taken away to Babylon (Ezekiel 1:2), the year 591 BC, “certain of the elders of Israel” come again to Ezekiel to consult the LORD (Ezekiel 20:1; cf. Ezekiel 8:1; Ezekiel 14:1-3). They had been with him before and heard from him the word of the LORD. What did they do with that word? They now sit down before Ezekiel again to hear from him the word of the LORD. Their desire to consult the LORD does not come from a heart that wants to devote itself undividedly to Him. They do not want to give up the idols.

It may be that they want to know how Jerusalem will fare. Now that so many months have passed after the ominous message of Ezekiel 8-11, they are given hope that the announced destruction will not occur after all. Also, three years have passed since Hananiah’s prophecy (Jeremiah 28:1-3). Hananiah prophesied that the exiles from Babylon would return to Jerusalem with King Jehoiachin within two years, that is, no later than the sixth year of King Jehoiachin’s exile.

The LORD knows their motives and speaks to Ezekiel about it (Ezekiel 20:2). Ezekiel has to show the LORD’s amazement to the elders by repeating the question, indicating that He is indignant that they dare to come and consult Him (Ezekiel 20:3). It is as if the LORD is saying to them that He is amazed at this audacity. His answer is clear: He will not have Himself consulted by them. In the following verses He explains why not.

Daniel 1:11

Introduction

Unlike the picture of the foundling child in Ezekiel 16 and the parable of Oholah and Oholibah in Ezekiel 23, here, in Ezekiel 20, we have a description of Israel’s past with its ongoing rebellion against God in actual historical terms without the aid of pictures and parables. The chapter describes the main events of the past, beginning with slavery in Egypt and the exodus from it. Then the description moves through the experiences of the wilderness to life in Canaan ending with the scattering among the nations.

The final period of Israel’s history – the scattering among the nations – is presented as a return to life in the wilderness, that is, the return to the period that preceded the settlement in the land of Canaan (Ezekiel 20:35). That God finally blesses the people anyway is not because of their faithfulness, for there is none, but because of His own Name (Ezekiel 20:44).

A recurring theme is the rebellion of the people against God during the various periods of their existence. This rebellion manifests itself in disobedience and unfaithfulness (Ezekiel 20:8; 13; 21; 27). The periods are successively: 1. the Egyptian slavery (Ezekiel 20:5-9), 2. the wilderness journey (Ezekiel 20:10-26) and 3. the dwelling in the promised land (Ezekiel 20:27-29).

The Elders Come to Consult the LORD

“In the seventh year”, that is, the seventh year after King Jehoiachin was taken away to Babylon (Ezekiel 1:2), the year 591 BC, “certain of the elders of Israel” come again to Ezekiel to consult the LORD (Ezekiel 20:1; cf. Ezekiel 8:1; Ezekiel 14:1-3). They had been with him before and heard from him the word of the LORD. What did they do with that word? They now sit down before Ezekiel again to hear from him the word of the LORD. Their desire to consult the LORD does not come from a heart that wants to devote itself undividedly to Him. They do not want to give up the idols.

It may be that they want to know how Jerusalem will fare. Now that so many months have passed after the ominous message of Ezekiel 8-11, they are given hope that the announced destruction will not occur after all. Also, three years have passed since Hananiah’s prophecy (Jeremiah 28:1-3). Hananiah prophesied that the exiles from Babylon would return to Jerusalem with King Jehoiachin within two years, that is, no later than the sixth year of King Jehoiachin’s exile.

The LORD knows their motives and speaks to Ezekiel about it (Ezekiel 20:2). Ezekiel has to show the LORD’s amazement to the elders by repeating the question, indicating that He is indignant that they dare to come and consult Him (Ezekiel 20:3). It is as if the LORD is saying to them that He is amazed at this audacity. His answer is clear: He will not have Himself consulted by them. In the following verses He explains why not.

Daniel 1:12

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:13

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:14

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:15

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:16

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:17

Israel’s Idolatry in Egypt

The LORD commands Ezekiel to hold a court hearing. He is to judge the elders of Israel (Ezekiel 20:4; cf. Ezekiel 22:2; Ezekiel 23:36). Ezekiel here is a picture of the Lord Jesus Who has been given judgment by the Father (John 5:22).

The indictment runs until Ezekiel 20:29; from Ezekiel 20:30 the verdict follows. Ezekiel is to present the elders with their own history, a history of apostasy and of willful sin and thus of a taunting of the LORD. Ezekiel must first point out the great mercy of the LORD that He chose Israel during the time of their slavery in the land of Egypt (Ezekiel 20:5). In Egypt, Israel became a people, which it was not before that time.

God made Himself known to the people through Moses as the LORD (Exodus 6:5-6). Twice it is mentioned in this verse that He has sworn on behalf of the people. He has sworn to them that He will lead them out of Egypt and bring them “into a land” that He “had selected for them” (Ezekiel 20:6). When the LORD selects a land, it must be the most beautiful land. He therefore calls it “the glory of all the lands”. In other places God speaks of “the pleasant land” and “the beautiful land” (Deuteronomy 8:7-10; Psalms 106:24; Jeremiah 3:19; Jeremiah 12:10; Ezekiel 20:15; Daniel 8:9; Daniel 11:16; 41; 45; Zechariah 7:14).

The sight of that “glorious land” should be enough to cast away “the detestable things”, “the stink gods of Egypt” (Ezekiel 20:7). Surely you are happy to surrender worthless things for something that would dwarf those worthless things and be able to make the worthless ones forget, aren’t you? Unfortunately, that is not how it went for Israel (Ezekiel 20:8). Disobedient as they are, they do not listen to God. They don’t take notice of all the good He does for them. They do not throw away the abominations and stink gods, but continue to look up to them in the expectation that they will help them (cf. Psalms 25:15).

In response, God does have to pour out His wrath on them. He does so in Egypt, where they are already unfaithful to Him (Ezekiel 23:3; Joshua 24:14; Leviticus 17:7). Pharaoh has aggravated the affliction under which they are suffering. But the LORD has not completely given them up to judgment (Ezekiel 20:9). He acts for the sake of His Name when He leads His people out of Egypt. If He had already exterminated Israel in Egypt, the nations would have mocked Him for not being able to deliver them. He has chosen them to be His people, He has attached His Name to that people, and He has therefore spared them.

Daniel 1:18

Israel’s Idolatry in the Wilderness

Despite their idolatry in Egypt, God redeemed His people (Ezekiel 20:10). He has led them out of Egypt and brought them into the wilderness. There, at Sinai, He gives them His law (Ezekiel 20:11). If they keep His law, they will live (Leviticus 18:5). Among the provisions of the law, the sabbath holds a special place (Ezekiel 20:12). The sabbath is the day of rest and God gives this day of rest as a special sign between Him and His people.

Through the sabbath, Israel is set apart from all the nations in a special way. The sabbath is the sign that the LORD sanctifies them, that is, He thereby sets them apart from the other nations to be His people (Exodus 31:13-16). The exiles cannot keep many laws in Babylon because they have no temple there. Laws they can keep, for example, are the food laws – Daniel did so (Daniel 1:8) – and the sabbath.

However, the people show themselves unworthy of this special sign of their relationship with God and do not keep the sabbath (Ezekiel 20:13). After their disobedience in Egypt, their stay in the wilderness is also marked by disobedience. They scorn and violate the statutes and ordinances that the LORD has given for life. The book of Exodus and the book of Numbers provide many examples of this. The sabbaths, of which the LORD says again “My sabbaths” (Ezekiel 20:12), are profaned by them. This profanation is so great and gross that the LORD says He will pour out His wrath upon them and annihilate them.

The LORD must act for the sake of His Name (Ezekiel 20:14). His Name has been profaned by the people’s rebellion against Him. He cannot let their disobedience go unpunished. After all, He led Israel out of Egypt before the eyes of the nations to be His people. But they are not behaving as His people. Therefore, He must discipline them and put them to death, so that they will not come into the pleasant land, the glorious land, that He has given them (Ezekiel 20:15).

They have profaned Him, on the one hand, by rejecting His ordinances and profaning His sabbaths and, on the other hand, by attaching with their hearts to their stink gods (Ezekiel 20:16). Despite their continual deviation from Him, He spares them so that He does not totally destroy them in the wilderness (Ezekiel 20:17). As punishment for their deviation, the entire first generation of those He led out of Egypt must fall in the wilderness. However, He spares their children in order to fulfill to them His promises. Will they be better than their fathers who all perished?

Daniel 1:19

Israel’s Idolatry in the Wilderness

Despite their idolatry in Egypt, God redeemed His people (Ezekiel 20:10). He has led them out of Egypt and brought them into the wilderness. There, at Sinai, He gives them His law (Ezekiel 20:11). If they keep His law, they will live (Leviticus 18:5). Among the provisions of the law, the sabbath holds a special place (Ezekiel 20:12). The sabbath is the day of rest and God gives this day of rest as a special sign between Him and His people.

Through the sabbath, Israel is set apart from all the nations in a special way. The sabbath is the sign that the LORD sanctifies them, that is, He thereby sets them apart from the other nations to be His people (Exodus 31:13-16). The exiles cannot keep many laws in Babylon because they have no temple there. Laws they can keep, for example, are the food laws – Daniel did so (Daniel 1:8) – and the sabbath.

However, the people show themselves unworthy of this special sign of their relationship with God and do not keep the sabbath (Ezekiel 20:13). After their disobedience in Egypt, their stay in the wilderness is also marked by disobedience. They scorn and violate the statutes and ordinances that the LORD has given for life. The book of Exodus and the book of Numbers provide many examples of this. The sabbaths, of which the LORD says again “My sabbaths” (Ezekiel 20:12), are profaned by them. This profanation is so great and gross that the LORD says He will pour out His wrath upon them and annihilate them.

The LORD must act for the sake of His Name (Ezekiel 20:14). His Name has been profaned by the people’s rebellion against Him. He cannot let their disobedience go unpunished. After all, He led Israel out of Egypt before the eyes of the nations to be His people. But they are not behaving as His people. Therefore, He must discipline them and put them to death, so that they will not come into the pleasant land, the glorious land, that He has given them (Ezekiel 20:15).

They have profaned Him, on the one hand, by rejecting His ordinances and profaning His sabbaths and, on the other hand, by attaching with their hearts to their stink gods (Ezekiel 20:16). Despite their continual deviation from Him, He spares them so that He does not totally destroy them in the wilderness (Ezekiel 20:17). As punishment for their deviation, the entire first generation of those He led out of Egypt must fall in the wilderness. However, He spares their children in order to fulfill to them His promises. Will they be better than their fathers who all perished?

Daniel 1:20

Israel’s Idolatry in the Wilderness

Despite their idolatry in Egypt, God redeemed His people (Ezekiel 20:10). He has led them out of Egypt and brought them into the wilderness. There, at Sinai, He gives them His law (Ezekiel 20:11). If they keep His law, they will live (Leviticus 18:5). Among the provisions of the law, the sabbath holds a special place (Ezekiel 20:12). The sabbath is the day of rest and God gives this day of rest as a special sign between Him and His people.

Through the sabbath, Israel is set apart from all the nations in a special way. The sabbath is the sign that the LORD sanctifies them, that is, He thereby sets them apart from the other nations to be His people (Exodus 31:13-16). The exiles cannot keep many laws in Babylon because they have no temple there. Laws they can keep, for example, are the food laws – Daniel did so (Daniel 1:8) – and the sabbath.

However, the people show themselves unworthy of this special sign of their relationship with God and do not keep the sabbath (Ezekiel 20:13). After their disobedience in Egypt, their stay in the wilderness is also marked by disobedience. They scorn and violate the statutes and ordinances that the LORD has given for life. The book of Exodus and the book of Numbers provide many examples of this. The sabbaths, of which the LORD says again “My sabbaths” (Ezekiel 20:12), are profaned by them. This profanation is so great and gross that the LORD says He will pour out His wrath upon them and annihilate them.

The LORD must act for the sake of His Name (Ezekiel 20:14). His Name has been profaned by the people’s rebellion against Him. He cannot let their disobedience go unpunished. After all, He led Israel out of Egypt before the eyes of the nations to be His people. But they are not behaving as His people. Therefore, He must discipline them and put them to death, so that they will not come into the pleasant land, the glorious land, that He has given them (Ezekiel 20:15).

They have profaned Him, on the one hand, by rejecting His ordinances and profaning His sabbaths and, on the other hand, by attaching with their hearts to their stink gods (Ezekiel 20:16). Despite their continual deviation from Him, He spares them so that He does not totally destroy them in the wilderness (Ezekiel 20:17). As punishment for their deviation, the entire first generation of those He led out of Egypt must fall in the wilderness. However, He spares their children in order to fulfill to them His promises. Will they be better than their fathers who all perished?

Daniel 1:21

Israel’s Idolatry in the Wilderness

Despite their idolatry in Egypt, God redeemed His people (Ezekiel 20:10). He has led them out of Egypt and brought them into the wilderness. There, at Sinai, He gives them His law (Ezekiel 20:11). If they keep His law, they will live (Leviticus 18:5). Among the provisions of the law, the sabbath holds a special place (Ezekiel 20:12). The sabbath is the day of rest and God gives this day of rest as a special sign between Him and His people.

Through the sabbath, Israel is set apart from all the nations in a special way. The sabbath is the sign that the LORD sanctifies them, that is, He thereby sets them apart from the other nations to be His people (Exodus 31:13-16). The exiles cannot keep many laws in Babylon because they have no temple there. Laws they can keep, for example, are the food laws – Daniel did so (Daniel 1:8) – and the sabbath.

However, the people show themselves unworthy of this special sign of their relationship with God and do not keep the sabbath (Ezekiel 20:13). After their disobedience in Egypt, their stay in the wilderness is also marked by disobedience. They scorn and violate the statutes and ordinances that the LORD has given for life. The book of Exodus and the book of Numbers provide many examples of this. The sabbaths, of which the LORD says again “My sabbaths” (Ezekiel 20:12), are profaned by them. This profanation is so great and gross that the LORD says He will pour out His wrath upon them and annihilate them.

The LORD must act for the sake of His Name (Ezekiel 20:14). His Name has been profaned by the people’s rebellion against Him. He cannot let their disobedience go unpunished. After all, He led Israel out of Egypt before the eyes of the nations to be His people. But they are not behaving as His people. Therefore, He must discipline them and put them to death, so that they will not come into the pleasant land, the glorious land, that He has given them (Ezekiel 20:15).

They have profaned Him, on the one hand, by rejecting His ordinances and profaning His sabbaths and, on the other hand, by attaching with their hearts to their stink gods (Ezekiel 20:16). Despite their continual deviation from Him, He spares them so that He does not totally destroy them in the wilderness (Ezekiel 20:17). As punishment for their deviation, the entire first generation of those He led out of Egypt must fall in the wilderness. However, He spares their children in order to fulfill to them His promises. Will they be better than their fathers who all perished?