Ezekiel 20:44
Then you will know, O house of Israel, that I am the LORD, when I have dealt with you for the sake of My name and not according to your wicked ways and corrupt acts, declares the Lord GOD."
Judicial DiscriminationJ.D. Davies Ezekiel 20:33-44
The Gracious Restoration of the PeopleW. Jones Ezekiel 20:39-44
The Glorious RestorationJ.R. Thomson Ezekiel 20:40-44
Awakened Memory of Past SinsEzekiel 20:43-44
Conversion: in its Commencement and ProgressC. Simeon, M. A.Ezekiel 20:43-44
God's Method of Mercy Used or Abused by ManJohn Hambleton, M. A.Ezekiel 20:43-44
Moral Tower: its Divine SourceT. G. Selby.Ezekiel 20:43-44

It is difficult to believe that this language can refer to a local and temporal restoration and union. In this, as in other passages of his prophecy, Ezekiel seems to point on to the new, the Christian dispensation, into whose spiritual glory he seems to gain some glimpses neither dim nor uncertain.

I. THE SCENE OF THE RESTORATION. God's holy mountain, the mountain of the height of Israel, is the symbol of the Church of the Son of God.

II. THE PARTICIPATORS IN THE RESTORATION. Those concerning whom the promise is spoken are those who have been scattered abroad, but are now brought home, and who constitute "the house of Israel," i.e. the true Israel, the Israel of God.

III. THE SERVICES OF THE RESTORATION. By the services, the offerings, the firstfruits, the oblations, must be understood the spiritual sacrifices, especially of obedience and of praise, which the accepted of God delight to lay upon his altar.

IV. THE MEMORIES OF THE RESTORATION. These are of two kinds. The restored have to recollect, and to recollect with loathing, their wanderings, their evil doings, their defilements. But they have also to remember the work which God has wrought for them, the way by which God has led them, and the mercy and loving kindness which God has shown to them. - T.

And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight.
I. THE METHOD OF MERCY was very remarkable in the case of Israel. The loving kindness of God is infinite. Christ commanded "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." Surely this single circumstance, viewed in connection with God's ancient dealings with Israel, as brought before us in this chapter, is a proof that Christianity is the religion of the same God, and that "His mercy endureth forever." And have not His dealings with the Christian Church been so similar as to show that He is still pursuing a method of mercy and of grace? He has not cut us off in our sins; He still follows us with invitations, He quite presses us with entreaties, to "be reconciled to God." Is not Christ able and willing "to save to the uttermost," any or all of us, "who come unto God by Him"? Have not some of us found already — and may not the rest find soon — that "with the Lord there is mercy, and with Him there is plenteous redemption"?

II. But suppose it so found; then what will be THE GRACIOUS EFFECT ON US? Is it carelessness, or indifference, or licentiousness of living? Not so; surely "the goodness of God leadeth to repentance." Then, when thus restored to the Divine favour — then, when this method of mercy shall have been successful — then "shall ye remember your ways," etc. Here is work for the mind and memory. Do ye not remember some of "your ways" in former years — "ways" which certainly were wrong, perverse, and corrupt? Have ye forgotten all those "doings," which certainly were not right? Do ye not remember the circumstances of your sins — how many things concurred to aggravate them in your cases? Therefore exercise your mind and memory, with prayer for the Holy Spirit, in recalling "our was" and "doings." But if truly penitent, ye will also exercise the heart and soul on this subject; "and ye shall loathe yourselves," etc. And if you "loathe yourselves" for having sinned, you will not return to sin. Men do not return willingly to look on a loathsome object. What they abhor they shun.

(John Hambleton, M. A.)

I. In ITS COMMENCEMENT God accomplishes it in a variety of ways.

1. By the dispensations of His providence.

2. By the conversion of some pious friend.

3. By the public ministry of the Word.

4. By the secret operation of His Spirit upon the soul.


1. He reveals that covenant to us.

2. He enables us to lay hold on it.

3. He confers upon us all the blessings.Remarks —

1. How sovereign God is in the dispensations of His mercy.

2. How mysterious are His dealings with the children of men.

3. How you may best answer all the purposes of His grace.

(C. Simeon, M. A.)

Manton says: "Old bruises may trouble us long after, upon every change of weather, and new afflictions revive the sense of old sins." We know one who broke his arm in his youth, and though it was well set, and soundly healed, yet before a rough season the bones cry out bitterly; and even so, though early vice may be forsaken, and heartily repented of, and the mind may be savingly renewed, yet the old habits will be a lifelong trouble and injury. The sins of our youth will give us many a twist fifty years after they have been forgiven. How happy, then, are those who are preserved from the ways of ungodliness, and brought to Jesus in the days of their youth, for they thus escape a thousand regrets. It is well to have a broken bone skilfully set, but far better never to have had it broken. The fall of Adam has battered and bruised us all most sadly; it is a superfluity of naughtiness that we should incur further damage by our own personal falls. The aches and pains of age are more than sufficient when every limb is sound, and recklessly to add the anguish of fractures and dislocations would be folly indeed. Young man, do not run up bills which your riper years will find it hard to pay; do not eat today forbidden morsels, which may breed you sorrow long after their sweetness has been forgotten.

( C. H. Spurgeon.)

And ye shall know that I am the Lord, when I have wrought with you for My name's sake.
There is a force which fashions suns and impels the movements producing their huge stores of heat; a force which sustains the march of constellations through terms of time that mock our little earthly history, a force which drives the tides and sweeps through the tempests, a force which vivifies and upholds the restless and ever-extending mystery of life, a force which rules the rise and fall of empires and civilisation — and that force is infinite. But from the same spring there issues a less obtrusive force belonging to another order of operations — the force which detaches man from idols; the force which frees him from the legion evils that have trampled his greatness in the dust, which makes sympathies and antipathies strangely change places in his nature, so that he comes to hate what he loved, and to love what he once hated; the force which works out the new creation of the Gospel — and that force is no less infinite though it is dealing with persons rather than things. In the realms of thought, morals, human conduct, God's power is just as far-reaching as in the realm of physics.

(T. G. Selby.)

Ezekiel, Israelites, Jacob, Teman
Babylon, Bamah, Egypt, Negeb
Affirmation, Corrupt, Deal, Dealing, Dealt, Declares, Deeds, Doings, Evil, Honour, Name's, O, Practices, Sake, Says, Sovereign, Unclean, Wicked, Wrought
1. God refuses to be consulted by the elders of Israel
4. He shows the story of their rebellions in Egypt
19. in the desert
27. and in the land
33. He promises to gather them by the Gospel
45. Under the name of a forest he shows the destruction of Jerusalem

Dictionary of Bible Themes
Ezekiel 20:44

     6730   reinstatement

Ezekiel 20:1-44

     7348   defilement

Ezekiel 20:13-44

     8807   profanity

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown,
Lewis Bayly—The Practice of Piety

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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