Seder 117: Ezekiel 20:25---What Do You Mean, "Statutes that were not good..."?

 Ezekiel 20 takes place "in the seventh year, in the fifth month, on the tenth day of the month."  Commentator Ralph Alexander (EBC) estimates that this date is in July or August of 591 BC.  At this point some elders of Israel came to Ezekiel to "inquire of the Lord" (verse 1).  Alexander speculates that they may have been wondering whether the Egyptians would be able to deliver them from Nebuchadnezzar's dominance.  

Whatever the question, God refuses to dignify it with an answer.  Through Ezekiel, he reminds them of Israel's long history of rebellion,  going all the way back to the nation's sojourn in Egypt.  It is revealed, for example, that one reason for the length of that sojourn was the sin of idolatry (verses 7-8).  

Israel's disobedience, God declares, continued during its wilderness years.  As a result, "I gave them statutes that were not good and rules by which they could not have life" (verse 25).  

What does God mean here?  Sadly, as commentator Daniel Block explains, there have been Christian interpreters, starting with Justin Martyr in the second century (see Dialogue with Trypho, chapters 18-22), who gave an antinomian reading of this verse. By this reading, God gave Israel "bad laws" after the sin of the golden calf as a punishment.  

An examination of Ezekiel 20 shows some immediate problems with this sort of interpretation.  Whatever these "bad laws" were, they did not include the Torah revealed at Sinai, which was a blessing intended to lead to abundant life (see Lev 18:5, quoted in verses 11, 13, 21).  Also, these bad laws were given a generation later, to the children of those who were rescued from Egypt (verse 21).  

There seems to be a clue to the meaning of verse 25 in the frequent references to idolatry in the prophecy, including child sacrifice (verse 26; see e.g., Lev 18:21).  God may mean in verse 25 that he "gave Israel over" to such practices to allow them to suffer the consequences and be brought to repentance.  That is the kind of interpretation given, for example, by Walter C. Kaiser in Hard Savings of the Bible.  This kind of language is used in a number of places in the Bible (Ps 81:12; Acts 7:42; Ro 1:24-25). 

Seder 68: Exodus 30---The Incense Altar and the Census Tax

 The final tabernacle furnishing to be described in Exodus is the incense altar (Ex 30:1-10). It is often asked why this description is given here rather than back in chapter 25, where the lampstand and the table for the bread of the presence are covered.  One proposal is that while Exodus 25:8-27:19 focuses on the tabernacle as the dwelling place of God, Exodus 27:20-30:38 deals with the tabernacle as "tent of meeting," the place where people come into God's presence.  The incense altar may be covered in this second section because its function has much to do with helping people come before God.  (See, for example, Desmond Alexander's commentary on Exodus).  

Since the description includes special instructions for the priests, it makes sense that discussion of the incense is postponed until after the section on the garments and ordination of the priests.  Some have also observed that the incense altar is used in some rituals in conjunction with the "less holy" altar of burnt offering in the tabernacle courtyard (see Lev 4), and perhaps it is described last for that reason. 

The incense itself is full of symbolic meaning.  It has been seen as symbolizing the presence of God.  It also came to be associated with prayers rising to God (Ps 141:2; Luke 1:9-10).  Moreover, it served as a sort of protective shield for the high priest on the Day of Atonement (Lev 16:12-13).

The next topic in Exodus 30 is a one-time contribution of a half shekel of silver for every man 20 years and older, which would go toward the service of the tabernacle (vv 11-16).  Through this contribution the army of Israel was counted, and every family had a personal stake in the tabernacle.  A census carried a risk that the Israelites would become proud of their numbers, but the contribution directed thanks to God instead.

During the Second Temple period Exodus 30 was invoked to institute an annual half-shekel tax.  Jesus was once asked if he paid the tax (Matt 17:24-27).  He answered with a parable implying that God was not in the business of regularly taxing his people.

The bronze basin, where the priests washed their hands and feet before serving, is described in Exod 30:17-21.  The bronze basin would be made from mirrors, so a priest would see himself---and contemplate his own limitations and God's greatness---each time he used the basin.  

On August 14, 2021, Rob Wilson spoke at Church of the Messiah on the service of the priests.  He noted that the formula for the incense used at the tabernacle (vv 34-38) brought together quite a variety of aromas, just as many types of people come together to pray.