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 100: Leviticus 26:3-13---Interlocking Categories of Blessing

 In Leviticus 26:3-13, God presents to the children of Israel a vision of what is possible for them if they embrace his covenant with them.  Sharon Rimon summarizes the promised blessings under five headings (A-E below).  These five are interspersed with some additional blessings (a)-(d). 

A.  Productivity of the Land (vv 4-5)

      (a). "and dwell in your land securely" (v 5)

B. Peace and Tranquility (v. 6)

      (b). "and the sword shall not go through your land (v 6)

C. Victory over Enemies (vv 7-8)

D. Human Fertility (v 9)

     (c). "and will confirm my covenant with you" (v 9)

     (d).  "You shall eat old store long kept, and you shall clear out the old to make way for the new" (v 10)

E. God's Presence with his People (vv 11-12)

Rimon points out that items (a)-(d) function as bridges between categories of blessing.  Dwelling in the land securely is made possible by the productivity of the land.  When crops are good, people are not forced to sell their land or travel elsewhere in search of food.  And dwelling in the land securely is part of living in peace and tranquility.  So item (a) is a sort of bridge between A and B.  

In (b), the sword could stand for fighting among Israelites, which would disrupt peace and tranquility; or it could stand for attacks from enemies and relate to victory over enemies.  Item (b) links B and C.

The reference to the covenant in verse 9 could have in mind the promises of the Abrahamic covenant, including the promise of numerous offspring (Ge 15:5, e.g.).  On the other hand, it also connects with the enhanced relationship with God described in category E.  Item (c) is connected to both D and E.

Verse 11 relates to productivity of the land as well as to the fact that God will provide food for a larger number of people as the population of Israel increases.  Item (d), then, relates to both A and D.  

The structure of verses 3-13 as outlined by Rimon suggests that wholeness (shalom) has several interrelated facets, all of which need to be present for blessing to be complete.  It is this complete blessing that God desires for his people.  "I am the Lord your God, who brought you up out of the land of Egypt, Open you mouth wide, and I will fill it," God declares in Psalm 81:10.  "Oh, that my people would listen to me, that Israel would walk in my ways!" he adds.  "I would soon subdue their enemies and turn my hand against their foes" (verses 13-14).

Seder 100: Psalm 81 and Lev 26---God's Desire to Bless His People

 Psalm 81 is associated with worship during either the spring or the fall festivals or Israel (verses 1-4).  At the temple, it came to be sung every Thursday.  

The festivals are a time to celebrate God's mighty works of salvation, in particular those associated with the Exodus (v 5).  Psalm 81 includes an oracle from God, in which he reminds his people of these acts of deliverance.  

We see here God's desire to bless the Israelites.  "O Israel, if you would but listen to me!" he says in verse 8.  In verse 10 he adds, "Open your mouth wide, and I will fill it."  But when his people do not listen, he allows them, for their own ultimate good, to suffer for their wrong choices (vv 11-12).  

There is a similar message in Leviticus 26, where God lays out for the Israelites at Sinai the choices they must make.  God desires to bless them, and he will do so if they are loyal to him.  But if they follow other gods, they will suffer a series of escalating punishments that could lead eventually to exile.  

God would not abandon his covenant with Israel, however.  If in exile they sought God in repentance, he would lead them on a new Exodus (Lev 26:40-45).  

In a sermon at Church of the Messiah on April 23, 2022, Rob Wilson reflected on the choices that God gives us and their consequences, and also on God's choice to not give up on us.