So I caused them to go out of the land of Egypt, and brought them into the wilderness.
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So I caused them to go out of the land of Egypt, and brought them into the wilderness.
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Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
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So I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
Cross-references (4)
Passages linked to Ezekiel 20:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 13:17-18 When Pharaoh had let the people go, God didn’t lead them by the way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”; but God led the people around by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt.
- Exodus 14:17-22 Behold, I myself will harden the hearts of the Egyptians, and they will go in after them. I will get myself honor over Pharaoh, and over all his armies, over his chariots, and over his horsemen. The Egyptians shall know that I am Yahweh when I have gotten myself honor over Pharaoh, over his chariots, and over his horsemen.” The angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them. It came between the camp of Egypt and the camp of Israel. There was the cloud and the darkness, yet gave it light by night. One didn’t come near the other all night. Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land, and the waters were divided. The children of Israel went into the middle of the sea on the dry ground, and the waters were a wall to them on their right hand, and on their left.
- Exodus 15:22 Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
- Exodus 20:2 “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage.
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John Calvin 1540 · Public Domain After Ezekiel had taught that the Israelites deserved to…
After Ezekiel had taught that the Israelites deserved to perish in Egypt, unless God had spared them for his name’s sake rather than for their own, he now adds the cause of their coming forth, which was the promotion of his own glory. Hence, therefore, we gather that the Israelites falsely imagined any other cause of their deliverance than that respect of which the Prophet now speaks. But this is more than if he had simply said that they were snatched from the tyranny of Egypt by God’s gratuitous pity, since God gratuitously stretched out his hand towards them, and was so induced by feelings of humanity and clemency as to snatch away from their miseries the innocent who were unjustly afflicted; but he here excludes them from God’s clemency, because they were unworthy of his notice. I said, indeed, that two things were united, the salvation of the Church and the glory of God; but at the same time I noticed that the Prophet’s intention must be considered, since he wished to withdraw all confidence from such a proud people, and to show that, as far as they could, they had always repelled God’s favor by their obstacles, unless he had overcome their wickedness by his untiring goodness. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Eze 20:10 Wherefore I caused them to go forth…
Eze 20:10 Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
Ver. 10. Wherefore I caused them.] With a strong hand and an outstretched arm I caused it, against all the force of Egypt. {Exo 13:18} God hath also mightily brought England out of Egypt spiritually, and dealt with it, not according to his ordinary rule, but according to his prerogative.
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And brought them into the wilderneas.] Where I was not any "wilderness unto them, or land of darkness," {Jer 2:31} but a God all-sufficient, raining bread from heaven upon them, and setting the flint abroach, rather than they should pine and perish.
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Matthew Poole 1685 · Public Domain Wherefore, Heb. And.
Wherefore, Heb. And.
I caused them to go forth; removed all obstacles, furnished them with all necessaries, went before them, and showed them the way they should go, as is expressed, Exo 13:17.
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And brought them; I brought; it was not Moses’s error, though Pharaoh thought so, Exo 14:3,4, but the peculiar conduct of God, Exo 14:2.
Into the wilderness; a barren, sandy part of the country, the borders of Egypt towards the Red Sea; yet having mountains which shut them in on both sides, and frontier garrisons near them: and as he brought them in, so he conducted them out of these straits, though here it is not mentioned.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The history of the struggle between the sins of…
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1 Co. 10 and Heb. 3), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour, 1. That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again. 2. That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, Deu 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Gal 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone. 3. That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note, (1.) Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Neh 9:14), Thou madest known unto them thy holy sabbaths. (2.) Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day. (3.) Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
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II. Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Exo 32:12; Num 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III. God's determination to cut off that generation of them in the wilderness. He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15, Eze 20:16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Num 14:22, Num 14:23; Psa 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV. The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17. Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, Pe1 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19, Eze 20:20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V. The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21): The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, Deu 31:27. And Deu 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Num 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We ware not cleansed from that iniquity unto this day, Jos 22:17; Psa 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, Deu 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face form them; and (Eze 20:26, Eze 20:27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21, Eze 20:22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness - the plague that broke in upon them, the fiery serpent, and the like - which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Num 16:21), when he said, Take the heads of the people and hang them up (Num 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (Deu 27:26), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zac 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Rom 1:24, Rom 1:26), gave them up to their own heart's lusts (Psa 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Wherefore I caused them to go forth out of…
Wherefore I caused them to go forth out of the land of Egypt,.... It was the Lord that brought them out from thence with a mighty hand and outstretched arm; that obliged Pharaoh to let them go, and gave them favour in the eyes of the Egyptians, that they went out unmolested by them:
and brought them into the wilderness; before they went into the land of Canaan; here they had freedom from their bondage, and were in a wonderful manner provided for by the Lord, guided, supported, preserved, and at last brought to the promised land.
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Adam Clarke 1810 · Public Domain Verse 10. I caused them to go forth] Though…
Verse 10. I caused them to go forth] Though greatly oppressed and degraded, they were not willing to leave their house of bondage. I was obliged to force them away.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 20:10-11. Wherefore I caused them to go forth…
Eze 20:10-11. Wherefore I caused them to go forth out of Egypt — Removed all obstacles, furnished them with all necessaries, went before them, and showed them the way they should go, Exo 13:17; And brought them into the wilderness — It was not Moses’s error, though Pharaoh thought so, Exo 14:3-4, but the peculiar conduct of God that brought them thither. And I gave them my statutes — A favour not afforded to other nations: see Deu 4:8; Psa 147:20. This was a treasure which David declared he prized above thousands of gold and silver, Psa 119:72. Which if a man do, he shall even live in them — That is, in keeping God’s commandments there is abundance of comfort, and a great reward. “By life is generally meant, in the Old Testament, all that happiness which is contained in the literal sense of the promises belonging to that covenant. Under these were mystically comprehended the promises of a better life, wherein God will bestow upon his servants the peculiar marks of his favour, Psa 16:11. These promises were made to the Jews upon condition of their punctual obedience to the whole law, Lev 18:5; Lev 26:3, &c.; Deu 27:26. And several persons under that dispensation are styled blameless, by reason of the sincerity of their obedience, though it was not perfect, or unsinning: see Luk 1:6; Php 3:6. But if we understand the forementioned condition in its rigorous sense, as implying a perfectly exact and unsinning obedience; and as the word life contains the promise of eternal life under it; (a promise which the pious Jews expected, and hoped to obtain, Mat 19:16-17; Act 26:6-7;) as it was impossible to be performed, so no person could lay claim to eternal life by virtue of any promise therein contained; from whence St. Paul infers the necessity of seeking to Christ, and laying hold on the promises in the gospel, for the obtaining of justification and eternal life.” — Lowth. It must always be remembered, that the promises of spiritual blessings that we find in the Old Testament, such as pardon, acceptance with God, the Holy Spirit, sanctification, &c., belong to the gospel, or covenant of grace, as much as those in the New Testament: see 2Co 1:20; Heb 6:17-18; Heb 8:10-12; Heb 11:13.
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Albert Barnes 1834 · Public Domain The probation in the wilderness. The promise was forfeited…
The probation in the wilderness. The promise was forfeited by those to whom it was first conditionally made, but was renewed to their children.
Eze 20:11
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The “statutes” were given on Mount Sinai, and repeated by Moses before his death (Exo 20:1 ff; Deu 4:8).
In them - Or, through them: and in Eze 20:13.
Eze 20:12
See Exo 31:13. The Sabbath was a sign of a special people, commemorative of the work of creation, and hallowed to the honor of Yahweh, the covenant-God. As man honored God by keeping the Sabbath holy, so by the Sabbath, God “sanctified” Israel and marked them as a holy people. Therefore to profane the Sabbath was to abjure their Divine Governor.
Eze 20:13
My sabbaths they greatly polluted - Not by actual non-observance of the sabbatical rest in the wilderness, but in failing to make the day holy in deed as well as in name by earnest worship and true heart service.
Eze 20:18
The book of Deuteronomy contains the address to “the children” of those who perished in the wilderness. The whole history of Israel was a repetition of this course. The covenant was made with one generation, broken by them, and then renewed to the next.
Eze 20:25
The “judgments whereby they should not live” are those spoken of in Eze 20:18, and are contrasted with the judgments in Eze 20:13, Eze 20:21, laws other than divine, to which God gives up those whom He afflicts with judicial blindness, because they have willfully closed their eyes, Psa 81:12; Rom 1:24.
Eze 20:26
To pass through - The word also means to “set apart,” as the firstborn to the Lord Exo 13:12. They were bidden to “set apart” their firstborn males to the Lord. They “caused them to pass through the fire” to Moloch. An instance of their perversion of God’s laws.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Brought. Literally, "cast," (Haydock) as if they had been…
Brought. Literally, "cast," (Haydock) as if they had been reluctant.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. First half of the verse is wanting in…
10. First half of the verse is wanting in LXX.
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Ellicott's Commentary for English Readers 1878 · Public Domain (10) Brought them into the wilderness.—Here begins the second…
(10) Brought them into the wilderness.—Here begins the second period of the history under review—viz., the earlier part of the life in the wilderness (Eze_20:10-17). It includes the exodus, the giving of the law, the setting up of the tabernacle, the establishment of the priesthood, and the march to Kadesh. By all this the nation was constituted most distinctly the people of God, and brought into the closest covenant relation with him.
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The Pulpit Commentary 1880 · Public Domain Vers. 10-17. The memory of the wilderness of Sinai.
Vers. 10-17. The memory of the wilderness of Sinai.
The circumstances employed by the Most High to make Israel a nation were of the most marvellous and romantic kinds. Psalmists and prophets, nay, even Christian apostles and deacons, looking back upon the events of early Israelitish history, felt the fascination of the ancient story, of the emancipation from Egypt, and of the lengthened discipline of the wilderness, by which the tribes were welded into a nation and fitted for the possession of the land of promise.
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I THE GIFT OF THE LAW. Men, especially in their corporate capacity, need something more than exhortation, dissuasion, sentiment. They need law. And this necessity was met, when Israel was led into the wilderness, by the giving of the Law at Sinai. in this gift must be included the ten commandments, the precepts for family and personal life, the institution of the ceremonial, sacerdotal, and sacrificial dispensation, the confirmation and sanctification of the sabbath, by their observance of which the Jews were so well known by their neighbours. This last-named institution was, however, regarded by the God of Israel in a higher light as "a sign between himself and them." The people were by these means placed under authority. Sanctions were attached to the Law, and life was assured to the obedient.
II THE REBELLION OF THE SUBJECTS.
1. The season and scene of this rebellion should be noticed; it took place,as the prophet reminds the elders, and as the record itself informs us, in the wilderness, i.e. immediately after the great deliverance and the promulgation of the Law, and whilst the people were still dependent in an especial manner upon the bounty and the protection of the Most High.
2. The offensive form of this rebellion is noted: "They walked notaccording to my statutes, and despised my judgments a course which showed their failure to appreciate the privileges bestowed upon them, and the dishonour which they dared to offer to their Deliverer and King.
3. Their inexcusable neglect of the provision made in the weekly sabbath for their true well being.
4. Their treachery. "Their heart went after idols.
III THE JUDGMENT AND THE MERCY OF THE KING AND LAWGIVER.
1. The immediate punishment inflicted upon the rebellious generation wasthe refusal to permit them to enter upon the land of promise.
2. The forbearance and mercy of God were displayed in that he did notmake an end in the wilderness of those who had rebelled against him and defied him. T.
Vers. 10-26. God, and Israel in the wilderness.
I caused them to go forth out of the land of Egypt," etc. The chief teachings of this section of the chapter may be developed under the following heads.
I THE KINDNESS OF GOD IN HIS DEALINGS WITH HIS PEOPLE. This is brought into our notice in four respects.
1. In the deeds which be wrought for them. "l caused them to go forth out of the land of Egypt, and brought them into the wilderness." Their emancipation from their oppressors was effected by the mighty hand of God, and of his unmerited grace to them. Our Lord Jesus is the great Deliverer from the serfdom of sin and Satan (cf. Isa_61:1; (Joh_8:36)
2. In the gifts which he bestowed upon them.
(1) His Law. "And I gave them my statutes, and showed them my judgments, which if a man do, he shall live in them." Statutes and judgments express the general idea of law. This God gave to them at Sinai, soon after their deliverance from Egypt. And this Law was given for life unto them. (cf. Exo_20:12; Mat_19:17; Rom_7:10, Rom_7:12) "The precepts which God gave his people," says Hengstenberg, "bring life and salvation with them to him who does them. What grace in God, who gives such precepts! what a summons to true obedience! These precepts also imply before all things that they shall confess their sins and seek forgiveness in the blood of atonement. This is required by the laws concerning the sin offerings, which in the Mosaic Law form the root of all other offerings; the Passover, which so strictly requires us to strive after the forgiveness of sins, and connects all salvation with it and the great Day of Atonement.
(2) His sabbaths. "Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them." The sabbath was instituted by God, and was peculiar to Israel. It was a mutual sign between him and them. By establishing it amongst them the Lord sanctified them, separated them from the nations as a people chosen for himself; and by keeping it they manifested their allegiance to him and honoured him. By its institution he owned them as his people; by its observance they owned him as their God. By so doing they also promoted their best interests. How rich and manifold are God"s gifts to us! Laws, ordinances, sabbaths, sanctuaries, religions ministries, his sacred Word; his beloved Son, his Holy Spirit!
3. In the forbearance which he exercised towards them. "Then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my Name"s sake," etc. (vers. 13, 14, 17). Many and extreme were the provocations of the Israelites in the wilderness. "How oft did they rebel against him in the wilderness, and grieve him in the desert!" More than once it seemed as though he would have destroyed them utterly, as they certainly deserved. Yet in wrath he remembered mercy. "He being full of compassion, forgave their iniquity, and destroyed them not," etc.. (Psa_78:38, Psa_78:39) How frequently and grievously have we stoned against him! We too have tried his patience, have provoked him by our unfaithfulness, our rebelliousness, our perversity. Great has been his long suffering toward us. (cf. Psa_103:8-11; 2Pe_3:9)
4. In the appeals which he addressed to them. God did not stand by (as it were), patiently bearing with them in their sin, yet making no effort to save them therefrom; but he appealed to them earnestly and repeatedly to keep his commands. "I said unto their children in the wilderness, Walk ye not in the statutes of your fathers," etc. (vers. 18-20). The reference in these verses is to the regiving of the Law in the plains of Moab, as recorded in the Book of Deuteronomy. That book is one great appeal, in many tones and by many arguments, to the younger generation to be true to the Lord their God. How graciously and powerfully God appeals to us in this Christian age! to our sense of duty and our sense of interest; by authoritative command and gracious persuasion; by strong fears and thrilling hopes; by his Divine Son and by his Holy Spirit.
II THE PERSISTENT WICKEDNESS OF THE PEOPLE IN THEIR RELATION TO GOD, Three features of their wickedness are here exhibited.
1. Apostasy of heart. "Their heart went after their idols" (ver. 16); "Their heart was not right with him, neither were they faithful in his covenant". (Psa_78:37) Their sin was not merely on the surface of their lives, but deeply rooted in their moral nature. "Out of the heart come forth evil thoughts, murders," etc.; (Mat_15:19) "Keep thy heart with all diligence; for out of it are the issues of life.
2. Rebellion of life. house of Israel rebelled against me in the wilderness," etc. (ver. 13); "They despised my judgments," etc. (ver. 16). It is quite unnecessary to specify their rebellions, because they were so numerous. And the profanations of the sabbath must not be restricted to the attempt to gather manna on that day, (Exo_16:27-30) or to the case of the man who gathered sticks thereon. (Num_15:32-36) God required them to sanctify the sabbath; (Deu_5:12) to "hallow" it (ver. 20); "to consecrate it in every respect to him, and withdraw it wholly from the region of self-interest, of personal sinful inclination;" and as they failed to keep it thus, they profaned it. Failing to sanctity it by reverent worship and hearty service, they are charged with desecrating it. And it behoves us earnestly to endeavour to preserve the Lord"s day for the promotion of the bent interests of man and the supreme honour of God. Its secularization would be an irreparable loss and injury to man.
3. Successiveness in sin. "The children rebelled against me," etc. (ver. 21). The younger generation were tar from being so wicked as their fathers; (Jos_24:31) they were also far from being true and faithful in their relation to the Lord their God. Scott says truly "that the generation that entered Canaan was the best which there ever was of that favored nation." Yet they frequently rebelled against the Lord. What a lamentable successiveness in sin there has been in the generations of our race! Real advance certainly has been made; but still sin, dark and prevalent, has characterized every generation of mankind.
III THE DIVINE RETRIBUTION ON ACCOUNT OF THE SINS OF THE PEOPLE.
1. The nature of this retribution. The elder generation was excluded from the promised land because of their unbelief and rebellion against God and against the leaders whom he had chosen. "I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them." etc.. (vers. 15, 16; and cf. Num_14:26-35; Psa_106:24-26) They disbelieved God"s word of promise, and they should not share in its fulfilment; "they despised the pleasant land," and they were not allowed to enter therein; they wished that they had died in the wilderness, and in the wilderness they died. And as to the younger generation, their retribution is thus described: "I gave them also statutes that were not good, and judgments whereby they should not live," etc. (vers. 25, 26). "The "judgments whereby they should not live" are those spoken of in ver. 18, and are contrasted with the judgments in vers. 13, 21, laws other than Divine, to which God gives up those whom he afflicts with judicial blindness, because they have wilfully closed their eyes." (Psa_81:12; Rom_1:24) ("Speaker"s Commentary"). Hengstenberg says, "We may compare here Rom_1:24, according to which God, in just retribution for their revolt, gave over the heathen to vile affections; Act_7:42, where it is traced back to God that the heathen served the h, st of heaven; and 2Th_2:11, where God sends the apostates strong delusions. God has so constituted human nature that revolt from him must be followed by total darkness and disorder; that no moderation in error and sin, no standing still at the middle point, is possible; that the man, however willing he might be to stand still, must, against his will, sink from step to step. Revolt from God is the crime, excess in error and moral degradation the merited doom, from which all would willingly escape if this were in their power. By way of example, the custom of sacrificing children is mentioned in ver. 26. "To cause to pass through" the fire (ver. 31; cf. Eze_16:21; Eze_23:37) is the current phrase for sacrificing children which were offered to Moloch. Into such a detestable custom did God in his righteous judgment permit them to fall, that the merited punishment might come upon them ("that I might lay them desolate"), by which they learn that their paternal God, whom they set at nought, is God in the full sense, whom to forsake is at once to fall into misery.
2. The design of this retribution. "To the end that they might know that I am the Lord." (See our notes on these words in Eze_6:7, 10 7:4) We must every one be brought to know him, either by the way of his grace or by the way of his judgments. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain EXEGETICAL NOTES.—The sin of the first generation of Israelites…
(Eze_20:10-17)
EXEGETICAL NOTES.—The sin of the first generation of Israelites in the wilderness: yet the Lord did not make an end of them.
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Eze_20:11. “And I gave them My statutes, and showed them My judgments.” This was a general expression for the law which was delivered to them. “God gave laws at Sinai to the people whom He had brought out of Egypt, through which they were sanctified as His own people, that they might live before God.”—(Keil.) “Which if a man do, he shall even live in them.” He who obeyed God’s laws would find them tend “unto life” (Rom_7:10; Rom_10:5). The life which comes of obedience was not mere existence, but prosperity and blessedness, both bodily and spiritual, temporal and eternal (Deu_4:1; Mat_19:17; Exo_20:12, etc.). The leading through the wilderness served to test their obedience.
Eze_20:12. “I gave them my Sabbaths.” “God concludes the directions for His worship by urging upon the people in the most solemn manner the observance of His Sabbaths, and thereby pronounces the keeping of the Sabbath as the kernel of all divine worship. And, as in that passage (Exo_31:13), we are to understand by the Sabbaths the actual weekly Sabbaths, and not the institutions of worship as a whole, so here we must retain the literal signification of the word. It is only of the Sabbaths occurring every week, and not of all the fasts, that it could be said that it was a sign between Jehovah and Israel. It was a sign, not as a token, that they who observed it were Israelites, but that they might know that Jehovah was sanctifying them, namely, by the Sabbath rest—as a refreshing and elevation of the mind, in which Israel was to have a foretaste of that blessed resting from all works to which the people of God was ultimately to attain. It is from this deeper signification of the Sabbath that the prominence given to the Sabbaths here is to be explained, and not from the outward circumstance that in exile, when the sacrificial worship was necessarily suspended, the keeping of the Sabbath was the only bond which united the Israelites, so far as the worship of God was concerned.”—(Keil). The weekly pause in the midst of earthly labour was a “sign” of the spiritual work which God was performing among His obedient people; a “sign” also that they were sanctified, were set apart from all other nations, as that day was from the rest of the week.
Eze_20:13. “They walked not in My statutes, and they despised My judgments.” Historical examples of Israel’s rebellion against God’s commandments in the wilderness are given in Exo_32:1-6; Num_25:1-3; and of the desecration of the Sabbath in Exo_16:27; Num_15:32. “My Sabbaths they greatly polluted.” “History records nothing of an external violation of the Sabbath during the journey through the wilderness. Num_15:32, where the man who gathered wood on the Sabbath was brought before the congregation, and stoned by them after formal sentence, is rather a proof that in this respect they were not wanting in zeal. But the prophet, in accordance with Isa_58:13-14, and with Moses himself, who commanded to sanctify the Sabbath, to consecrate it in every respect to God, and withdraw it wholly from the region of self-interest, of personal sinful inclination, according to which the festival cannot possibly be observed with indolent repose, forms a deeper and more spiritual idea of the Sabbath. ‘Thou shalt cease from thy doing, that God may have His work in thee,’ in this sense the truly God-fearing only can celebrate the Sabbath; so that all that in the books of Moses attests the want of true godliness among the people in the wilderness, involves at the same time the charge of desecrating the Sabbath.”—(Hengstenberg).
Eze_20:14. “But I wrought for My name’s sake.” “For His name’s sake God destroys not the people; but He excludes the present generation from the possession of Canaan, in just retribution for that which they have practised against Him. To this just retribution points the—‘And I also’ (Eze_20:15). It depends on the will of every one what position he will take towards God; but he must be prepared for this, that his act will be attended with a corresponding Divine act.”—(Hengstenberg.)
Eze_20:15. “Yet, also, I lifted up My hand unto them in the wilderness.” The lifeing up of God’s hand signifies the Divine oath (Num_14:28-30; Psa_106:26).
Eze_20:16. “Their heart went after their idols.” The idolatries of the children of Israel during their wanderings in the desert are referred to by the prophet Amos, and in St. Stephen’s speech (Amo_5:25-26; Act_7:42-43).
Eze_20:17. “Mine eye spared them from destroying them, neither did I make an end of them in the wilderness.” Though the generation that sinned in the desert perished, yet God did not give the whole of the people over to the destruction which they deserved. The “hand” of righteous anger was lifted to smite, but the “eye” of gracious pity restrained it.
HOMILETICS
THE SIN OF THE FIRST GENERATION OF THE CHILDREN OF ISRAEL IN THE WILDERNESS (Eze_20:10-17)
I. It was a sin aggravated in its character.
1. They sinned after a great deliverance. In Egypt they were persecuted and held in cruel bondage. They learned to worship the gods of the nation which ruled over them (Jos_24:14). But they were brought out of that land by the manifest power of God, and were thus delivered both from bodily and spiritual slavery.
2. They sinned after special means had been used to preserve their spiritual character as the elect of God.
(1). They had a clear revelation of God’s law. God had given them His “statutes,” and showed them His “judgments.” The observance of these would have been their peace, happiness, and salvation. (Eze_20:11.) For the law of God tends to “life” (Rom_7:20.) It is true that the law would give the knowledge of sin (Rom_3:20), yet that knowledge ought to have brought them to confess their sins and to seek forgiveness through the blood of the atonement. They had to render obedience not to a blind power, making in some way for righteousness, but to a living will,—to the one true God who was merciful and desired their salvation.
(2.) They were placed in circumstances favourable to the spiritual life. God had brought them out from the bondage and seductive civilization of Egypt and had led them into the wilderness (Eze_20:10). The seclusion of the desert was favourable to contemplation,—to seriousness of character. They would have a time to reflect upon God’s loving kindness in redemption. Obedience would have given them the means of making a great history (Exo_19:3-9). Placed in such outward conditions as would naturally have the effect of leading them to cast themselves upon God’s care and governance, and delivered from the corrupting influences of the world, they had the most favourable opportunity for becoming a spiritual people.
(3.) They had the ordinance of the Sabbath. The Sabbath was given to them as a “sign” and to promore the holiness of the nation (Eze_20:12). For this intermission of earthly work was a pledge of that work which God was carrying on amongst His obedient people (Exo_31:13). It was a sign that God sanctified the people, that He separated them from the rest of the world, and that He would bring them, at last, to their quiet inheritance of rest. To keep the Sabbath with due regard to its spiritual significance was truly to fear and to serve God. But they rebelled against God in the wilderness, they polluted His Sabbaths (Eze_20:13). In the pollution of the Sabbath there was a special danger to their religious life. For if that sacred day was not piously observed, it only exposed them the more to strong temptation. If it was not occupied with thoughts of God, it laid their souls open to the incursions of every evil thought. Some of the early Christian writers charge the Jews of their time with spending their Sabbaths in licentiousness. Thus Israel had superior religious advantages in the wilderness, but idolatry was in the heart of the people. The corruptions of Egypt clung to them (Eze_20:16).
II. It was a sin which was visited with a fitting punishment. A punishment, not only in degree, but also in kind. They polluted God’s Sabbaths, and He would not bring them to the land of rest. His plan concerning them was to lead them to the land of their inheritance, where they might dwell in peace and safety. But all revolt from God must be followed by darkness and disorder, by a disarrangement of all those good things which He has prepared for us.
III. Their sin did not altogether shut out God’s mercy. They were not all destroyed in the wilderness as they deserved. God has an “eye” of pity which arrests His “hand” of righteous anger.
(Eze_20:15-17).
Here a difficulty ariseth. In Eze_20:6 it is said that God had lifted up His hand, and so sworn to bring them out of the land of Egypt into the land of Canaan; and here it is said He hath lifted up His hand to the contrary. It seems that here is one oath against another. And in Num_14:34, God acknowledges His breach of promise, for He saith, “Ye shall know my breach of promise.” I have promised and sworn to bring you into the land of Canaan, but you have so sinned against and provoked Me that I will not do it, yea, have sworn you shall not enter into my rest (Psa_95:11). This difficulty is removed by considering that God did not make His promise or swear to those individual men that were kept out of Canaan, that they should be brought into it, for if it had been so God had forsworn Himself; but His promise and oath was that the seed of Abraham, Isaac, and Jacob should be brought into it (Gen_12:17; Gen_13:15; Gen_15:18; Gen_24:4; Gen_50:24; Deu_34:4); and their seed was brought into the promised land (Jos_1:2; Jos_4:1; Jos_14:1; Jos_24:13); and so God’s promise and oath were kept. Those He swore against were those that murmured against Him, even all from twenty years old and upwards, except Caleb and Joshua, whose carcases fell in the wilderness (Jos_5:6). As for Num_14:34, God’s breach of promise is, in the original, by frustration: you looked certainly to have entered into Canaan, but for your murmuring and unbelief I have frustrated your expectations. Or thus, you think My oath cannot be true, because of a former oath, and that the words I have uttered will prove false; but you shall know whether my words and oath be false or not. [The Revised Version (1885) has, “And ye shall know my alienation,” with the rendering in the margin. “The revoking of my promise.”]
“Flowing with milk and honey, which is the glory of all lands.” Of these words hath been spoken largely in Eze_20:6. They are repeated here to show the ingratitude of the people, that were not affected with this land, which was a second Paradise, but despised it, and raised an ill-report upon it; as also to show what they lost in being kept out of it, and their folly in preferring Egypt before it.
1. Men’s sins disappoint them of choice mercies. Yea, mercies promised, expected, and near at hand. God had promised them Canaan, they were near unto it (Numbers 13), expected to go in and possess it; but God would not bring them into the land because they despised His judgments, walked not in His statutes, but polluted His sabbaths.
In Heb_3:19, it is said, “They could not enter in because of unbelief;” and Psa_106:24, “they despised the pleasant land, they believed not His word.” It was their sins kept them back from so great, so near, so longed-for a mercy. Such is the malignity of sin that it drives mercies back when they are at the door, and blocks up the passage, that none for the future may issue forth towards us. God can hear and help; “but your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (Isa_59:1-2); your sins stand like a trap-wall, a mighty mountain, between Him and you; they have cramped His will, so that though He can, yet He will neither hear your prayers nor help your persons. It is sin that keeps mercy from us. (Jer_5:25).
2. When the heart is carried out after unlawful things, then the ways and ordinances of God are neglected, slighted, and profaned (Eze_20:16). Their idols had stolen away their hearts from God. They had whorish hearts, and whorish eyes which went after their idols, and made them depart from God. David advised men not to set their hearts upon riches (Psa_62:10); they will then be their idols, and make them forget God and His ways, and do those things which will profane His ordinances. Look well to your hearts, and let not them carry you away (Job_15:12).
3. When sinners provoke God into ways of destruction, He doth not utterly destroy them, but shows some pity and mercy. “Nevertheless mine eye spared them from destroying.” God did destroy many of them in the wilderness; three thousand upon their making the calf (Exo_32:28); twenty-four thousand upon their committing whoredom with the daughters of Moab (Num_25:9); much people by fiery serpents upon their murmuring (Num_21:6); Korah, Dathan, and Abiram were swallowed up of the earth, and all theirs, and the two hundred and fifty men that offered incense were consumed by fire (Num_16:32-35); fourteen thousand seven hundred were destroyed by the plague (Eze_20:49); and many by the Amorites in Seir (Deu_1:44). Yet all were not destroyed; God did not make an end of them in the wilderness, He did not consummate and perfect His wrath upon them. Though men have sinned much, yet God hath an eye to spare and a heart to pity. If He should punish and destroy none, He would be thought to be like unto sinners (Psa_50:21); if He should destroy all, He would be thought to be cruel; to show, therefore, that He is a just God, He cuts off some; and to show He is a merciful God, he spares some.—(Greenhill.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain In the Wilderness
In the Wilderness
v. 10. Wherefore I caused them to go forth out of the land of Egypt, in agreement with His merciful intention, and brought them into the wilderness, delivering them from oppression and preparing them for entry into the Land of Promise.
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v. 11. And I gave them My statutes and showed them My judgments, namely, in the giving of the Law on Mount Sinai, which if a man do, he shall even live in them, for a perfect keeping of the Law would indeed merit eternal life. Cf Rom 10:5; Gal 3:12; Luk 10:28.
v. 12. Moreover, also, I gave them My Sabbaths, whose special observance was a distinction to the Jews, to be a sign between Me and them, in their ever-recurring celebration, that they might know that I am the Lord that sanctify them, by separating them from the other nations of the world and by reminding them of the fact that the rest and contemplation of the Sabbath was a type of the greater and more wonderful rest prepared for the people of God. Cf Heb 4:9.
v. 13. But the house of Israel rebelled against Me in the wilderness, repeating the former performance; they walked not in My statutes, and they despised My judgments, the general ordinances as well as the specific commands, which if a man do, he shall even live in them; and My Sabbaths they greatly polluted, by disregarding their proper observance, Cf Exo 32:1-6; Num 25:1-3; Exo 16:27; Num 15:32. Then I said I would pour out My fury upon them in the wilderness to consume them, as He repeatedly stated. Cf Exo 32:10; Num 14:11-12.
v. 14. But I wrought for My name’s sake, again working deliverance and refraining from striking in His wrath, that it should not be polluted before the heathen, in whose sight I brought them out, the Lord’s explanation here agreeing exactly with the plea by which Moses effected the deliverance of the people whom he loved.
v. 15. Yet also I lifted up My hand unto them in the wilderness, in another solemn oath, Num 14:28, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands,
v. 16. because they despised My judgments and walked not in My statutes, but polluted My Sabbaths; for their heart went after their idols, as their fierce longing for the flesh-pots of Egypt indicated. Cf Num 15:39; Psa 78:37; Amo 5:25; Act 7:42-43.
v. 17. Nevertheless Mine eye spared them from destroying them, although all adults who had left the land of Egypt died in the wilderness, with the exception of Joshua and Caleb, neither did I make an end of them in the wilderness, namely, by a sentence of total extermination, as He had threatened.
v. 18. But I said unto their children in the wilderness, whom He spared by a special act of His mercy, Walk ye not in the statutes, the idolatrous customs and usages, of your fathers, neither observe their judgments, the manner in which they pretended to do justice and practice righteousness, nor defile yourselves with their idols.
v. 19. I am the Lord, your God; walk in My statutes, as opposed to the self-appointed ordinances of men, and keep My judgments, the manner in which He chose to exercise righteousness, and do them;
v. 20. and hallow My Sabbaths, by knowing them according to their spirit, not only in outward form; and they shall be a sign between Me and you that ye may know that I am the Lord, your God.
v. 21. Notwithstanding the children, the younger generation, whom His mercy had spared, rebelled against Me; they walked not in My statutes, neither kept My judgments to do them, which if a man do, he shall even live in them; they polluted My Sabbaths, showing that in every way they followed the stubbornness and wickedness of their fathers. Then I said I would pour out My fury upon them to accomplish My anger against them in the wilderness. Some of this is shown in the story of Israel’s sojourn in the Plains of Moab, when they yielded to the wiles of the Midianitish women.
v. 22. Nevertheless I withdrew Mine hand, in sparing the sinners even then, and wrought for My name’s sake that it should not be polluted in the sight of the heathen, in whose sight I brought them forth, who were watching the progress of Israel with a great deal of interest.
v. 23. I lifted up Mine hand unto them also in the wilderness, in a solemn oath concerning also this generation, that I would scatter them among the heathen and disperse them through the countries, Cf Jer 15:4,
v. 24. because they had not executed My judgments, the decrees of His righteousness, but had despised My statutes and had polluted My Sabbaths, and their eyes were after their fathers’ idols, in a continual desire to commit idolatry, in a strange eagerness to transgress the First Commandment.
v. 25. Wherefore I gave them also, in just retribution upon them, statutes that were not good, which brought them no deliverance, no blessings, and judgments whereby they should not live, which would, on account of their stubbornness, become stumbling-blocks to them;
v. 26. and I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, thereby consecrating their first-born children to Molech, the abomination of the Moabites, instead of offering them to Jehovah according to the manlier prescribed by Him, Exo 13:12, that I might make them desolate, visiting their obstinacy upon them in just this way, by letting the loathsome and revolting custom continue, since He had so emphatically forbidden it, Lev 18:21; Deu 18:10, to the end that they might know that I am the Lord. It was God’s judgment upon the stubborn Jews that He permitted them to be dominated by the spirit of idolatry to such an extent that they were helpless in its power. At the same time His intention was, if possible, so to shock the Jews by the reflection of their loathsome customs that they might feel the unnaturalness of their conduct and turn to the Lord in true repentance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the elders of Israel.
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I sent them
The word "them" refers to "the descendants of the house of Jacob."
know that I am Yahweh
When Yahweh says that people will know that he is Yahweh, he is implying that they will know that he is the one true God who has supreme authority and power. See how you translated this in Ezekiel 6:7. AT: "understand that I am Yahweh, the one true God" or "realize that I, Yahweh, have supreme power and authority" (See: Assumed Knowledge and Implicit Information)
translationWords
desert
statute
decree
know
life
obey
Sabbath
sign
holy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.