Ezekiel 20:31
Parallel Verses
English Standard Version
When you present your gifts and offer up your children in fire, you defile yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live, declares the Lord GOD, I will not be inquired of by you.

King James Bible
For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you.

American Standard Version
and when ye offer your gifts, when ye make your sons to pass through the fire, do ye pollute yourselves with all your idols unto this day? and shall I be inquired of by you, O house of Israel? As I live, saith the Lord Jehovah, I will not be inquired of by you;

Douay-Rheims Bible
And you defile yourselves with all your: idols unto this day, in the offering of your gifts, when you make your children pass through the fire: and shall I answer you, O house of Israel? As I live, saith the Lord God, I will not answer you.

English Revised Version
and when ye offer your gifts, when ye make your sons to pass through the fire, do ye pollute yourselves with all your idols, unto this day? and shall I be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you:

Webster's Bible Translation
For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even to this day: and shall I be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you.

Ezekiel 20:31 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Generation that Grew Up in the Desert

Ezekiel 20:18. And I spake to their sons in the desert, Walk not in the statutes of your fathers, and keep not their rights, and do not defile yourselves with their idols. Ezekiel 20:19. I am Jehovah your God; walk in my statutes, and keep my rights, and do them, Ezekiel 20:20. And sanctify my Sabbaths, that they may be for a sign between me and you, that ye may know that I am Jehovah your God. Ezekiel 20:21. But the sons were rebellious against me; they walked not in my statutes, and did not keep my rights, to do them, which man should do that he may live through them; they profaned my Sabbaths. Then I thought to pour out my wrath upon them, to accomplish my anger upon them in the desert. Ezekiel 20:22. But I turned back my hand and did it for my name's sake, that it might not be profaned before the eyes of the nations, before whose eyes I had them out. Ezekiel 20:23. I also lifted my hand to them in the desert, to scatter them among the nations, and to disperse them in the lands; Ezekiel 20:24. Because they did not my rights, and despised my statutes, profaned my Sabbaths, and their eyes were after the idols of their fathers. Ezekiel 20:25. And I also gave them statutes, which were not good, and rights, through which they did not live; Ezekiel 20:26. And defiled them in their sacrificial gifts, in that they caused all that openeth the womb to pass through, that I might fill them with horror, that they might know that I am Jehovah. - The sons acted like their fathers in the wilderness. Historical proofs of this are furnished by the accounts of the Sabbath-breaker (Numbers 15:32.), of the rebellion of the company of Korah, and of the murmuring of the whole congregation against Moses and Aaron after the destruction of Korah's company (Numbers 16 and Numbers 17:1-13). In the last two cases God threatened that He would destroy the whole congregation (cf. Numbers 16:21 and Numbers 17:9-10); and on both occasions the Lord drew back His hand at the intercession of Moses, and his actual intervention (Numbers 16:22 and Numbers 17:11.), and did not destroy the whole nation for His name's sake. The statements in Ezekiel 20:21 and Ezekiel 20:22 rest upon these facts. The words of Ezekiel 20:23 concerning the oath of God, that He would scatter the transgressors among the heathen, are also founded upon the Pentateuch, and not upon an independent tradition, or any special revelation from God. Dispersion among the heathen is threatened in Leviticus 26:33 and Deuteronomy 28:64, and there is no force in Kliefoth's argument that "these threats do not refer to the generation in the wilderness, but to a later age." For in both chapters the blessings and curses of the law are set before the people who were then in the desert; and there is not a single word to intimate that either blessing or curse would only be fulfilled upon the generations of later times.

On the contrary, when Moses addressed to the people assembled before him his last discourse concerning the renewal of the covenant (Deuteronomy 29 and 30), he called upon them to enter into the covenant, "which Jehovah maketh with thee this day" (Deuteronomy 29:12), and to keep all the words of this covenant and do them. It is upon this same discourse, in which Moses calls the threatenings of the law אלה, an oath (Deuteronomy 29:13), that "the lifting of the hand of God to swear," mentioned in Ezekiel 20:23 of this chapter, is also founded. Moreover, it is not stated in this verse that God lifted His hand to scatter among the heathen the generation which had grown up in the wilderness, and to disperse them in the lands before their entrance into the land promised to the fathers; but simply that He had lifted His hand in the wilderness to threaten the people with dispersion among the heathen, without in any way defining the period of dispersion. In the blessings and threatenings of the law contained in Leviticus 26 and Deuteronomy 28-30, the nation is regarded as a united whole; so that no distinction is made between the successive generations, for the purpose of announcing this particular blessing or punishment to either one or the other. And Ezekiel acts in precisely the same way. It is true that he distinguishes the generation which came out of Egypt and was sentenced by God to die in the wilderness from the sons, i.e., the generation which grew up in the wilderness; but the latter, or the sons of those who had fallen, the generation which was brought into the land of Canaan, he regards as one with all the successive generations, and embraces the whole under the common name of "fathers" to the generation living in his day ("your fathers" Ezekiel 20:27), as we may clearly see from the turn given to the sentence which describes the apostasy of those who came into the land of Canaan ('עוד זאת ). In thus embracing the generation which grew up in the wilderness and was led into Canaan, along with the generations which followed and lived in Canaan, Ezekiel adheres very closely to the view prevailing in the Pentateuch, where the nation in all its successive generations is regarded as one united whole. The threat of dispersion among the heathen, which the Lord uttered in the wilderness to the sons of those who were not to see the land, is also not mentioned by Ezekiel as one which God designed to execute upon the people who were wandering in the desert at the time. For if he had understood it in this sense, he would have mentioned its non-fulfilment also, and would have added a 'ואעשׂ למען שׁמי וגו, as he has done in the case of the previous threats (cf. Ezekiel 20:22, Ezekiel 20:14, and Ezekiel 20:9). But we do not find this either in Ezekiel 20:24 or Ezekiel 20:26. The omission of this turn clearly shows that Ezekiel 20:23 does not refer to a punishment which God designed to inflict, but did not execute for His name's sake; but that the dispersion among the heathen, with which the transgressors of His commandments were threatened by God when in the wilderness, is simply mentioned as a proof that even in the wilderness the people, whom God had determined to lead into Canaan, were threatened with that very punishment which had now actually commenced, because rebellious Israel had obstinately resisted the commandments and rights of its God.

These remarks are equally applicable to Ezekiel 20:25 and Ezekiel 20:26. These verses are not to be restricted to the generation which was born in the wilderness and gathered to its fathers not long after its entrance into Canaan, but refer to their descendants also, that is to say, to the fathers of our prophet's contemporaries, who were born and had died in Canaan. God gave them statutes which were not good, and rights which did not bring them life. It is perfectly self-evident that we are not to understand by these statutes and rights, which were not good, either the Mosaic commandments of the ceremonial law, as some of the Fathers and earlier Protestant commentators supposed, or the threatenings contained in the law; so that this needs no elaborate proof. The ceremonial commandments given by God were good, and had the promise attached to them, that obedience to them would give life; whilst the threats of punishment contained in the law are never called חקּים and משׁפּטים. Those statutes only are called "not good" the fulfilment of which did not bring life or blessings and salvation. The second clause serves as an explanation of the first. The examples quoted in Ezekiel 20:26 show what the words really mean. The defiling in their sacrificial gifts (Ezekiel 20:26), for example, consisted in their causing that which opened the womb to pass through, i.e., in the sacrifice of the first-born. העביר כּל־פּטר points back to Exodus 13:12; only ליהוה, which occurs in that passage, is omitted, because the allusion is not to the commandment given there, but to its perversion into idolatry. This formula is used in the book of Exodus (l.c.) to denote the dedication of the first-born to Jehovah; but in Ezekiel 20:13 this limitation is introduced, that the first-born of man is to be redeemed. העביר signifies a dedication through fire ( equals העביר בּאשׁ, Ezekiel 20:31), and is adopted in the book of Exodus, where it is joined to ליהוה, in marked opposition to the Canaanitish custom of dedicating children of Moloch by februation in fire (see the comm. on ex. EZechariah 13:12). The prophet refers to this Canaanitish custom, and cites it as a striking example of the defilement of the Israelites in their sacrificial gifts (טמּא, to make unclean, not to declare unclean, or treat as unclean). That this custom also made its way among the Israelites, is evident from the repeated prohibition against offering children through the fire to Moloch (Leviticus 18:21 and Deuteronomy 18:10). When, therefore, it is affirmed with regard to a statute so sternly prohibited in the law of God, that Jehovah gave it to the Israelites in the wilderness, the word נתן (give) can only be used in the sense of a judicial sentence, and must not be taken merely as indicating divine permission; in other words, it is to be understood, like 2 Thessalonians 2:11 ("God sends them strong delusion") and Acts 7:42 ("God turned, and gave them up to worship the host of heaven"), in the sense of hardening, whereby whoever will not renounce idolatry is so given up to its power, that it draws him deeper and deeper in. This is in perfect keeping with the statement in Ezekiel 20:26 as the design of God in doing this: "that I might fill them with horror;" i.e., might excite such horror and amazement in their minds, that if possible they might be brought to reflect and to return to Jehovah their God.

Ezekiel 20:31 Parallel Commentaries

Treasury of Scripture Knowledge

ye offer

Ezekiel 20:26 And I polluted them in their own gifts, in that they caused to pass through the fire all that opens the womb...

Deuteronomy 18:10-12 There shall not be found among you any one that makes his son or his daughter to pass through the fire, or that uses divination...

Psalm 106:37-39 Yes, they sacrificed their sons and their daughters to devils...

Jeremiah 7:31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom...

Jeremiah 19:5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings to Baal, which I commanded not...

and shall

Ezekiel 20:3 Son of man, speak to the elders of Israel, and say to them, Thus said the Lord GOD; Are you come to inquire of me? As I live...

Ezekiel 14:3,4 Son of man, these men have set up their idols in their heart, and put the stumbling block of their iniquity before their face...

1 Samuel 28:5,6 And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled...

2 Kings 3:13,14 And Elisha said to the king of Israel, What have I to do with you? get you to the prophets of your father...

Job 27:8,10 For what is the hope of the hypocrite, though he has gained, when God takes away his soul...

Psalm 66:18 If I regard iniquity in my heart, the Lord will not hear me:

Proverbs 1:27,28 When your fear comes as desolation, and your destruction comes as a whirlwind; when distress and anguish comes on you...

Proverbs 28:9 He that turns away his ear from hearing the law, even his prayer shall be abomination.

Isaiah 1:15 And when you spread forth your hands, I will hide my eyes from you: yes, when you make many prayers, I will not hear...

Jeremiah 14:12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them...

Zechariah 7:13 Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, said the LORD of hosts:

Matthew 25:11,12 Afterward came also the other virgins, saying, Lord, Lord, open to us...

James 4:1-3 From where come wars and fights among you? come they not hence, even of your lusts that war in your members...

Cross References
Psalm 106:37
They sacrificed their sons and their daughters to the demons;

Jeremiah 7:31
And they have built the high places of Topheth, which is in the Valley of the Son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind.

Ezekiel 14:3
"Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces. Should I indeed let myself be consulted by them?

Ezekiel 16:20
And you took your sons and your daughters, whom you had borne to me, and these you sacrificed to them to be devoured. Were your whorings so small a matter

Ezekiel 16:36
Thus says the Lord GOD, Because your lust was poured out and your nakedness uncovered in your whorings with your lovers, and with all your abominable idols, and because of the blood of your children that you gave to them,

Ezekiel 20:26
and I defiled them through their very gifts in their offering up all their firstborn, that I might devastate them. I did it that they might know that I am the LORD.

Ezekiel 33:30
"As for you, son of man, your people who talk together about you by the walls and at the doors of the houses, say to one another, each to his brother, 'Come, and hear what the word is that comes from the LORD.'

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