Exegetical and Hermeneutical Commentary of Ezekiel 11:20
That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
20. shall be my people ] Then shall the covenant between the Lord and Israel be fully realized, for this is the idea of the covenant, that he should be their God and they his people, ch. Eze 36:28, Eze 37:27; Jer 31:33.
Fuente: The Cambridge Bible for Schools and Colleges
Eze 11:20
That they may walk in My statutes.
Properties of obedience
First, it must be hearty: the heart must be delivered up to the Word, as the apostle saith, to be framed and fashioned thereby; and then from an inward principle, obedience must be yielded to the will of God. Secondly, it must be sincere, for the end of it, whilst we walk worthy of the Lord in all well pleasing, as he saith to the Colossians, God must be our chief aim, and all that we do this way must once be done to Him, and for Him. Thirdly, it must be regular, for the form and manner of it, squared out by the Word, which must be a rule unto us, both in point of faith and in matter of practice. The law itself in this respect is not abrogated, but still continues in force, as a rule to live by. And this we should do for these motives–
1. From God.
2. From ourselves.
For God, first it is that that doth wonderfully honour Him, when we can be content to deny ourselves, and as it were to dispossess ourselves of ourselves, that we may put Him into whole possession of our hearts. Secondly, this He expects of us as a Father, as a Master, as a Teacher, as a King, as a Creator and Maker of us. Thirdly, this He commends in His people when they observe to do His commandments, as when He compares His Church to the horses in Pharaohs chariot, implying that His people were such as could be content to be turned and wound any way by Him. Fourthly, this is accepted of God above all sacrifices, as the prophet tells Saul; to obey is better then sacrifice (1Sa 15:22). As in respect of God, so in respect of ourselves, we should show ourselves obedient. First, because it is possible to obey God in such a measure, at least, as shall be accepted. If we are in the covenant, God hath undertaken to enable us to observe His statutes, and we may attain to grace whereby to serve God acceptably, as the apostle saith. Secondly, as it is possible, so it is profitable too; for every man shall be rewarded according to his works, and as the apostle saith, not the hearers of the law, but the doers shall be justified, so it is not our hearing of the Word, our profession of religion, our know, ledge that will carry it, but as St. James saith, you shall be blessed in the deed, Thirdly, it is comfortable, as well as profitable, to obey God; it is even our life. If the philosopher could say that our life stands in doing things virtuous and praiseworthy amongst men, how much rather may we use the same speech of doing the will of God from the heart. This, indeed, is to live, and nothing else but this, This is the man whiles he byes, and this he leaves behind him when he dies. For then, it is not how great anyone hath been upon earth, or how rich, beautiful, politic, valorous, etc.
these respects sway nothing with God; but so much goodness as any man hath had, so much comfort he carries with him, and so much honour, respect, and love he leaves behind him when he goes hence. Now then, if you bear any respect to God, if you would grace the Gospel, glad your teachers, silence your enemies, encourage your brethren, bring comfort to your own souls; the thing you are to perform and look to is practice. This is it that must justify your knowledge, for hereby we are sure that we know Him if we keep His commandments (Job 2:3-4). This is that the Lord aims at in all His ordinances, How shall we come to this obedience? Be sure you be in Christ, settle that, for from the old Adam you can suck nothing else but treason and rebellion: it is by the second Adam that anyone is made fit to obey. This being presupposed, then, that you are in Christ–First, you must get a treasure on the inside, make the tree good, and the fruit will be good also; according to the goodness of the sap, will the fruit be. Secondly, you must act those graces that you have, be doing still, up and be doing; and the Lord shall be with you. Never stand objecting, I cannot do such a duty, master such a corruption, resist such a temptation, bear such a cross, part with such a child, etc.; but put you yourselves upon the work, and say, God bids me do thus and thus, and I will do it, at least endeavour it. I am able to do all things through Christ that strengthens me, saith Paul (Php 4:13). But especially, make use of the covenant. He hath promised here, you see, to give blessings without and grace within; even one heart, a new heart, a soft heart, and all to this end, that we may walk in His statutes, and observe His commandments, and do them, etc. Improve this covenant, make your best of it, and say as the prophet, Lord, give Thy strength to Thy servant, that I may keep Thy Word; I am Thy servant, Lord, there is a relation between us, I am in covenant with Thee, and I come for that strength which Thou hast promised in the covenant, And I will be their God, and they shall be My people. This is now the last clause of the new covenant, and the upshot of all the rest. And I will be, etc.; wherein we have these two things to consider oral. For their part, they must behave themselves as His people.
2. And for His part, He will be their God. That the Lord is very ready (so soon as He hath made His people) to smite a covenant with them, and to marry them to Himself. First, He fits them, and then He contracts them. Thus He dealt with Abraham, the Father of the Church: God calls him out of his own country, bestows His grace upon him, calls for the exercise of it: Walk before Me, and be upright, and then smites a covenant with him (Gen 17:1-2). And so He dealt afterwards with His people Israel. He calls them out of idolatrous Egypt, humbles and tries them in the wilderness, gives them summons in Mount Sinai, prepares them beforehand, by thunderings and lightnings, and the noise of the trumpet, and the smoking of the mountain, etc.; and having thus subdued them to His fear, He makes a covenant with them (Exo 19:1-25). Thus He dealt with Israel, and thus also with the Gentiles, as you may read, Hos 2:1-23, which the apostle also makes use of (Rom 9:1-33). I will say to them that were not My people, Thou art My people; and they shall say, Thou art my God. And so the apostle applies it to some particular Gentiles (2Co 6:1-18). Come out from among them My people, and be ye separate, saith the Lord, and not touch the unclean thing, and I will receive you. And I will be a Father unto you, and ye shall be My sons and My daughters, saith the Lord Almighty. Thus, you see, God is wondrous ready to smite a covenant with His people. The ground of this covenant is Jesus Christ, the angel of the covenant; He was God for the business with God, and man for the business with man; He partaketh of both God and man, that they may both meet in one in Him; and whereas there was a difference between them, He reconciles and makes them one again. To this end God–
1. Deputes Christ to the office of a Mediator, and sends to His people this angel of the covenant.
2. They accept of Him for their Mediator, and say as the people of Israel did of Moses, If we should hear the voice of the Lord our God, speaking out of the fire, we should die; go thou near and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it and do it. In like sort, the people of God stand affected toward Christ, and say; if God will please to look upon them in Christ; and deal with them in His mediation, they will be content to put themselves upon Him, and to obey Him in all things. This is the ground of the covenant. Next for the motive that stirs Him up thus to make a league with His people; it is merely His own grace and goodness, it is because He hath set His love upon them, as He tells the Israelites (Deu 7:7). Thirdly, if you inquire into the order, it is thus–First, a covenant of grace is made with Christ; and next, in Christ it is made with all Christian men and women. The first capitulation and condition is with Christ, as He is head of the Church: God gives unto His Son Christ a People from all eternity, that He should redeem them and bring them back again. Next, the Lord having first covenanted with Christ, He covenants also with us; He fits us in Christ for Himself, and then brings us home to Himself. Lastly, the end of all this that God doth for His people is–
1. In respect of Himself, that He may set forth His own grace and goodness to the sons of men.
2. In respect of us, that He may secure us of our salvation in all the parts and degrees thereof. Is God thus ready to make a league with His people? take notice, then, in the first place, of the wonderful grace and goodness of God, that He should descend so far below Himself as to enter into covenant with such silly worms as we.
This goodness of His appears especially if you consider how–
1. He seeks it.
2. Seals it.
3. Performs it.
For the first, it had been grace wonderful in Him, if He would have but accepted at our hands terms of peace upon our suit and submission, but behold His goodness in that He is pleased to sue to us for reconciliation. It had been our part, questionless, to have sued to Him rather, as being underlings, and far inferior to Him; besides, we had done the wrong, and we were in His danger, not He in ours. Secondly, He shows His love to us, as in seeking, so in smiting this covenant with us, which is a wonderful grace in Him, if you consider–
1. The matter that this covenant contains; or,
2. The manner of confirming it.
For the first, this covenant contains all good things desirable–
(1) Freedom from all evil that may any way prove hurtful to us.
(2) The enjoyment of all good things; for God promiseth to give two worlds, yea, He will bestow Himself upon us, which is more than all the world besides. Secondly, for the manner His mercy appears in, that He confirms this covenant in the Son of His love. Consider, in the next place, how He seals this covenant with us; we break with Him continually, and prove false in the covenant. He never fails towards us, and yet He is ready upon all opportunities to confirm it unto us: He gives us all possible satisfaction for the present, and for the future; He is ready from time to time, as we fail on our part, and so are ready to question any part of the covenant, to seal again unto us, this year, and that year, this quarter, and that quarter, this month, and that month; whensoever we fail or doubt, if we but come unto Him in His ordinances and desire satisfaction, He is ready to set to a new seal for our confirmation, And now that you have seen what this covenant of grace is, what need more words to persuade you to embrace it; and yet there want not many motives hereunto.
1. It is greatly for our advantage to make this covenant with God. For–
(1) What an honour is it to us, that God should vouchsafe to enter into bond, as it were, for our security?
(2) What a benefit? I will be your God! etc. Princes may covenant with their subjects for peace, for living, for liberty, but none besides God can make a covenant of life with any: it is He alone that can say unto us, Live and never die, as in that place of Ezekiel forecited, I said unto her, live, namely, the life of grace here, and the life of glory hereafter.
2. Next, see how free a covenant it is God makes with us, even a covenant of grace: there is nothing required of us more than this, to disclaim ourselves, and to make Christ alone our Teacher, our Head, our all-sufficient Saviour, for in Him we shall be beloved.
3. Consider how full a covenant this is; He undertakes with us not for ourselves only, but for our seed after us: for, I am thy God, and the God of thy seed.
4. As it is a full, so tis also a firm covenant, even such as shall stand unalterable to all perpetuity; heaven and earth shall pass, but not one tittle thereof shall fall to the ground; tis an everlasting covenant. Lastly, see how desirous the Lord is to enter into this covenant with you, for He sent His Son into the world on purpose to make this covenant, and now still He sends abroad His ambassadors in His name, to entreat you to accept of condition of peace, and to be content to be reconciled unto Him. Now therefore, as Joshua sometimes spake to the children of Israel, when he renewed the covenant between them and God: Fear the Lord, saith he, and serve Him in sincerity and truth, etc. And if it seem evil to you this day to serve the Lord, choose you this day whom you will serve, etc. And thats the second thing we propounded to be done by every one of you, keep covenant with your God; we have the advantage of it, we shall be sure to have the comfort, the safety, the happiness: in doing of this, there is great reward; for God cannot lie, He cannot deny Himself, He cannot but make good unto us, whatever He hath undertaken to do for us, therefore hold Him to it. Lastly, be you all exhorted to improve this covenant for all good intents and purposes, but especially for the confirmation and strengthening of your faith: Say, I have Gods hand, Golds seal, Gods oath, that He will be my God; why should I not then take heart and comfort? If I could do my part of the covenant, I should not doubt that God would do His. It is a covenant of grace that we are entered into, and God hath undertaken for us as well as for Himself. Only be sure you be in the covenant, and then God will be a God to you; than the which, what can be said more to your comfort, though we should speak unto you this twelvemonth? How shall I know that God is in covenant with me? He hath indeed smitten with me an outward covenant in the sacrament of baptism, but how may I come to know that God is in special covenant with me, and that He is my God? For your satisfaction herein, see first, how this covenant works upon you, and affects you. Doth it drive you from sin, and make you diligent in duty? Again, see whether you have the counterpane of Gods covenant within you or no: for He hath promised in this new covenant to put His fear in our hearts, and write His laws in our inward parts, etc. these are as a pair of indentures, whereof He keeps the one, and gives us the other. Lastly, see what you do in the covenant: do you endeavour to keep touch with God and to please Him in all things? and when you fail and come short of that you should do, have you no rest in your souls, till you have been with God, and there shamed yourselves in His presence, and made your peace? well and good then, for this you may trust to. (R. Harris, B. D.)
And they shall be My people, and I will be their God.–
The happiness of him that hath God for his God
Lo, this crowns all the rest, and is the top of mans felicity, when God takes him into covenant, For proof of this point, we have a double testimony–
1. From Gods self (and that should be sufficient).
2. From the people of God. God, when He had spoken much by way of promise to His Church, as that He would give them rain in the due season, etc., so that they should eat of the old store, and bring forth the old because of the new; yea, that He would set His tabernacle among them, etc., at length He concludes all with this (verse 12), I will walk among you, I will even neighbour with you, as it were, and I will be your God, and ye shall be My people. So 2Co 6:17-18. As on the other side, when He would show Himself most of all displeased with a people, and seal up greatest wrath against them, He calls them, Loammi: Ye are not My people, and I will not be your God (Hos 1:9). And if with this testimony of God, you join the testimony of the Church, the point will be yet more plainly proved; Happy is that people that is in such a ease.; yea, happy is that people whose God is the Lord (Psa 144:15). Blessed is that nation whose God is the Lord: and the people whom He hath chosen for His own inheritance (Psa 33:12). The honour and happiness of a nation and people lies in this, that they have God for their God. And the same is true also of particular persons: Blessed is the man whom Thou choosest, etc. (Psa 65:4). Thence that exclamation of Moses: Happy art thou, O Israel: who is like unto thee, O people, saved by the Lord, the shield of thy help, and who is the sword of thine excellency, etc. (Deu 33:29); wherein stood the happiness of Israel above other nations, but in this, that God was so near them? This you will more easily believe, if you consider the reasons. And first, when a man hath God, he hath all; for God is blessedness itself, and all blessedness in the world is but derived from Him. God is, as essentially in Himself, so causally the root and fountain of all happiness in the creature, and everything is so far forth happy, as it partakes of God. For it is God alone that can free man from that that makes him miserable, sin and the curse; and it is God only that can bestow upon him that will make him truly blessed, grace and glory. So that mans happiness lies in God. Again, when God comes into the heart, all other comforts come along with Him. If God once be your God, then Christ also is your Saviour, the Holy Ghost is your Comforter; the Word is yours, the sacraments yours; angels, saints, and all creatures are yours (1Co 3:22-23). Add hereunto, the immunities and privileges of those that have God for their God. We have spoken of many of these heretofore. The prophet speaks all in short: The Lord God is a sun, and a shield; the Lord will give grace and glory: and no good thing will He withhold from them that walk uprightly (Psa 84:11). (R. Harris, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. That they may walk in my statutes] The holiness of their lives shall prove the work of God upon their hearts. Then it shall appear that I am their God, because I have done such things in them and for them; and their holy conduct shall show that they are my people. See Clarke on Eze 36:25, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the end grace aimeth at, converting us to God, that we may walk with God.
Walk: see Eze 11:12.
My statutes; the rule of religious worship. Mine ordinances; standards in civil affairs and matters of right and wrong with men.
They shall be my people; they shall give themselves up to me for to be my people, to love me, trust me, and to worship and. obey me, and I will take them to be mine; I will approve, encourage, bless, guide, and protect them, that it shall be seen they are my peculiar people. This contains all duty and privilege, as including both, and is again inculcated in the other part of the promise.
I will be their God, to pardon sin, give grace, supply wants, guide their ways, accept their duties, defend their persons, and lead them to glory. See Eze 36:25-28; Jer 31:33, where Jeremiah, contemporary to Ezekiel, proposeth the same promise to this people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. walk in my statutesRegenerationshows itself by its fruits (Gal 5:22;Gal 5:25).
they . . . my people, . . . I. . . their God (Eze 14:11;Eze 36:28; Eze 37:27;Jer 24:7). In its fullest sensestill future (Zec 13:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That they may walk in my statutes,…. Have their conversation ordered according to the will and word of God; to which there is neither will nor power, till God gives a new heart and spirit, or works in them both to will and to do:
and keep mine ordinances, and do them; all things appertaining to religion and worship, both in public and private:
and they shall be my people, and I will be their God; it will appear by walking in the statutes of the Lord, and by keeping his ordinances, that they are his people, made willing in the day of his power to serve him; and by having covenant blessings bestowed on them, the grace of God wrought in them, his fear upon them, and new hearts and spirits given them, that he is their covenant God and Father; by this means, what under the prevalence of idolatry was hid, will now be made manifest.
Fuente: John Gill’s Exposition of the Entire Bible
He adds afterwards, that they may walk in my statutes, and keep my judgments, and do them, and they shall be my people, and I will be their God Now the Prophet more clearly expresses how God would give his elect hearts of flesh instead of those of stone, when he regenerates them by his Spirit, and when he forms them to obey his law, so that they may willingly observe his commands, and efficiently accomplish what he causes them to will. Now let us consider more attentively the whole matter of which the Prophet treats. When God speaks of a stony heart, he doubtless condemns all mortals of obstinacy. For the Prophet is not here treating of a few whose nature differs from others, but as in a glass he puts the Israelites before us, that we know what our condition is, when being deserted by God we follow our natural inclinations. We collect, therefore, from this place, that all have a heart of stone, that is, that all are so corrupt that they cannot bear to obey God, since they are entirely carried away to obstinacy. Meanwhile it is certain that this fault is adventitious: for when God created man he did not bestow upon him a heart of stone, and as long as Adam stood sinless, doubtless his will was upright and well disposed, and it was also inclined to obedience to God. When therefore we say that our heart is of stone, this takes its origin from the fall of Adam, and from the corruption of our nature; for if Adam had been created with a hard and obstinate heart, that would have been a reproach to God. But as we have said, the will of Adam was upright from the beginning, and flexible to follow the righteousness of God; but when Adam corrupted himself, we perished with him. Hence, therefore, the stony heart, because we have put off that integrity of nature which God had conferred upon us at the beginning. For whatever Adam lost we also lost by the fall: because he was not created for his own self alone, but in his person God showed what would be the condition of the human race. Hence after he had been spoiled of the excellent gifts by which he was adorned, all his posterity were reduced to the same want and misery. Hence our heart is stony; but through original depravity, because we ought to attribute this to our father Adam, and not to throw the fault of our sin and corruption on God. Finally, we see what the beginning of regeneration is, namely, when God takes away that depravity by which we are bound down. But two parts of regeneration must be marked, of which also the Prophet treats.
God pronounces that he gives to his elect one heart and new spirit It follows, therefore, that the whole soul is vitiated, from reason even to the affections. The sophists in the Papacy confess that man’s soul is vitiated, but only in part. They are also compelled to subscribe to the ancients, that Adam lost supernatural gifts, and that natural ones were corrupted, but afterwards they involve the light in darkness, and feign that some part of the reason remains sound and entire, then that the will is vitiated only in part: hence it is a common saying of theirs, that man’s free will was wounded and injured, but that it did not perish. Now they define free will, the free faculty of choice, which is joined with reason and also depends upon it. For the will by itself, without the judgment, does not contain full and solid liberty, but when reason governs and holds the chief power in the soul of man, then the will obeys and forms itself after the prescribed rule: that is free will. The Papists do not deny that free will is injured and wounded, but as I have already said, they hold back something, as if men were partly right by their own proper motion, and some inclination or flexible motion of the will remained as well towards good as evil. Thus indeed they prate in the schools: but we see what the Holy Spirit pronounces. For if there is need of a new spirit and a new heart, it follows that the soul of man is not only injured in each part, but so corrupt that its depravity may be called death and destruction, as far as rectitude is concerned. But here a question is objected, whether men differ at all from brute beasts? But experience proves that men are endued with some reason. I answer, as it is said in the first chapter of John, (Joh 1:5,) that light shines in darkness; that is, that some sparks of intelligence remain, but so far from leading any man into the way, they do not enable him to see it. Hence whatever reason and intelligence there is in us, it does not bring us into the path of obedience to God, and much less leads by continual perseverance to the goal.
What then? These very sparks shine in the darkness to render men without excuse. Behold, therefore, how far man’s reason prevails, that he may feel self-convinced that no pretext for ignorance or error remains to him. Therefore man’s intelligence is altogether useless towards guiding his life aright. Perverseness more clearly appears in his heart. For man’s will boils over to obstinacy, and when anything right and what God approves is put before us, our affections immediately become restive and ferocious; like a refractory horse when he feels the spur leaps up and strikes his rider, so our will betrays its obstinacy when it admits nothing but what reason and a sound intelligence dictates. I have already taught that man’s reason is blind, but that blindness is not so perspicuous in us, because, as I have said, God has left in us some light, that no excuse for error should remain. It is not surprising, then, if God here promises that he would give a new heart, because if we examine all the affections of men, we shall find them hostile to God. For that passage of St. Paul (Rom 8:9) is true, that all the thoughts of the flesh are hostile to God. Doubtless he ],ere takes the flesh after his own manner, namely, as signifying’ the whole man as he is by nature and is born into the world. Since, therefore, all our affections are hostile and repugnant to God, we see how foolishly the schoolmen trifle, who feign that the will is injured, and so this weakness is to them in the place of death. Paul says that he was sold under sin, that is, as far as he was one of the sons of Adam: The law, he says, works in us sin, (Rom 7:14,) I am sold and enslaved to sin. But what do they say? That sin indeed reigns in us, but only in part, for there is some integrity which resists it. How far they differ from St. Paul! But this passage also with sufficient clearness refutes comments of this kind, where God pronounces that newness of heart and spirit is his own free gift Therefore Scripture uses the name of creation elsewhere, which is worthy of notice. For as often as the Papists boast that they have even the least particle of rectitude, they reckon themselves creators: since when Paul says that we are born again by God’s Spirit, he calls us τὸ ποίημα , his fashioning or workmanship, and explains that we are created unto good works. (Eph 2:10.) To the same purpose is the language of the Psalm, (Psa 100:3,) he made us, not we ourselves. For he is not treating here of that first creation by which we became men, but of that special grace by which we are born again by the Spirit of God. If therefore regeneration is a creation of man, whoever arrogates to himself even the least share in the matter, seizes so much from God, as if he were his own creator, which is detestable to be heard of. And yet this is easily elicited from the common teaching of Scripture.
Now it follows, that they shall walk in my statutes, and keep my precepts and do them Here the Prophet removes other doubts, by which Satan has endeavored to obscure the grace of God, because he could not entirely destroy it. We have already seen that the Papists do not entirely take away the grace of God; for they are compelled to confess that man can do nothing except he is assisted by God’s grace: that free will lies without vigor and efficacy until it revives by the assistance of grace. Hence they have that in common with us, that man, as he is corrupt, cannot even move a finger so as to discharge any duty towards God. But here they err in two ways, because, as I have already said, they feign that some-right motion remains in man’s will, besides that there is sound reason in the mind; and they afterwards add that the grace of the Holy Spirit is not efficacious without the concurrence or co-operation of our free will. And here their gross impiety is detected. Hence they confess that we are regenerated by the Spirit of God, because we should otherwise be useless to think anything aright, namely, because weakness hinders us from willing efficaciously. But, on the contrary, they imagine God’s grace to be mutilated, but how? because God’s grace stirs us up towards ourselves, so that we become able to wish well, and also to follow out and perfect what we have willed.
We see, therefore, that when they treat of the grace of the Holy Spirit, they leave man suspended in the midst. How far then does the Spirit of God work within us? They say, that we may be able to will rightly and to act rightly. Hence nothing else is given us by the Holy Spirit but the ability: but it is ours to co-operate, and to strengthen and to establish what otherwise would be of no avail. For what advantage is there in the ability without the addition of the upright will? Our condemnation would only be increased. But here is their ridiculous ignorance, for how could any one stand even for a single moment, if God conferred on us only the ability. Adam had that ability in his first creation, and. then he was as yet perfect, but we are depraved; so that as far as the remains of the flesh abide in us which we carry about in this life, we must strive with great difficulties. If therefore Adam by and bye fell, although endued with rectitude of nature and with the faculty of willing and of acting uprightly, what will become of us? for we have need not only of Adam’s uprightness, and of his faculty of both willing and acting uprightly, but we have need of unconquered fortitude, that we may not yield to temptations, but be superior to the devil, and subdue all depraved and vicious affections of the flesh, and persevere unto the end in this wrestling or warfare. We see, therefore, how childishly they trifle who ascribe nothing else to the grace of the Holy Spirit unless the gift of ability. And Augustine expounds this wisely, and treats it at sufficient length in his book “Concerning the gift of perseverance, and the predestination of the saints;” for he compares us with the first Adam, and shows that God’s grace would not be efficacious, except in the case of a single individual, unless he granted us more than the ability. But what need have we of human testimonies, when the Holy Spirit clearly pronounces by the mouth of his Prophet what we here read? Ezekiel does not say: I will give them a. new spirit or a new heart, that they may walk and be endued with that moderate faculty: what then? that they may walk in my precepts, that they may keep my statutes, and perform, my commands We see therefore that regeneration extends so far that the effect follows, as also Paul teaches: Complete, says he, your salvation with fear and trembling, (Phi 2:12😉 here he exhorts the faithful to the attempt. And truly God does not wish us to be like stones. Let us strive therefore and stretch all our nerves, and do our utmost towards acting uprightly: but Paul advises that to be done with fear and trembling; that is, by casting away all confidence in one’s own strength, because if we are intoxicated with that diabolical pretense that we are fellow-workers with God, and that his grace is assisted by the motion of our free will, we shall break down, and at length God will show how great our blindness was. Paul gives the reason, because, says he, it is God who works both to will and to accomplish. (Phi 2:13.) He does not say there that it is God who works the ability, and who excites in us the power of willing, but he says that God is the author of that upright will, and then he adds also the effect; because it is not sufficient to will unless we are able to execute. As to the word “power,” Paul does not use it, for it would occasion dispute, but he says that God works in all of us to accomplish.
If any one object, that men naturally will and act naturally by their own proper judgment and motion, I answer, that the will is naturally implanted in man, whence this faculty belongs equally to the elect and the reprobate. All therefore will, but through Adam’s fall it happens that our will is depraved and rebellious against God: will, I say, remains in us, but it is enslaved and bound by sin. Whence then comes an upright will? Even from regeneration by the Spirit. Hence the Spirit does not confer on us the faculty of willing: for it is inherent to us from our birth, that is, it is hereditary, and a part of the creation which could not be blotted out by Adam’s fall; but when the will is in us, God gives us to will rightly, and this is his work. Besides, when it is said that he gives us the power of willing, this is not understood generally, because it ought not to be extended to the bad as well as to the good; but when Paul is treating of the salvation of men, he deservedly assigns to God our willing uprightly. We now understand what the Prophet’s words signify, and it seems that he denotes perseverance when he says, that they may walk in my precepts, and keep my judgments and do them. the whole matter had been explained in one word, that they may walk in my statutes: but because men always sinfully consider how they may lessen the grace of God, and by sacrilegious boldness endeavor to draw to themselves what belongs to him; therefore that. the Prophet may better exclude all pride, he says that we must attribute to God the walking in his precepts, preserving his statutes, and obeying his whole law. Hence let us leave entirely his own praise to God, and thus acknowledge that in our good works nothing is our own; and especially in perseverance, let us reckon it God’s singular gift: and this is surely necessary, if we consider how very weak we are, and with how many and what violent attacks Satan continually urges us. First of all, we may easily fall every moment, unless God sustain us: and then the thrusts of Satan by far exceed our strength. If therefore we consider our condition without the grace of God, we shall confess that in our good works the only part which is ours is the fault, as also Augustine wisely makes this exception: for it is sufficiently known that no work is so praiseworthy as not to be sprinkled with some fault. Neither do the duties which we discharge proceed from a perfect love of God, but we have always to wrestle that we may obey him. We seem then to contaminate our deeds by this defect. There is then in our good works that very thing which vitiates them, so that they are deservedly rejected before God. But when we treat of uprightness and praise, we must learn to leave to God what is his own, lest we wish to be partakers in sacrilege.
Now it follows, and they shall be my people, and I will be their God Under these words the Prophet doubtless includes that gratuitous pardon by which God reconciles sinners to himself. And truly, it would not be sufficient for us to be renewed in obedience to God’s righteousness unless his paternal indulgence, by which he pardons our infirmities, is added. This is expressed more clearly by Jeremiah, (Jer 31:33,) and by our Prophet, (Jer 36:25,) but it is the mark of a Scripture phrase. For as often as God promises the sons of Abraham that they should be his people, that promise has no other foundation than in his gratuitous covenant which contains the forgiveness of sins. Hence it is as if the Prophet had added, that God would expiate all the faults of his people. For our safety is contained in these two members, that God follows us with his paternal favor, while he bears with us, and does not call us up for judgment, but buries our sins, as is said in Psa 32:1, Blessed is the man to whom God does not impute his iniquities.
It follows, on the other side, that all are wretched and accursed to whom he does impute them. If any one object, that we have no need of pardon when we do not sin, the answer is easy, that the faithful are never so regenerated as to fulfill the law of God. They aspire to keep his commands, and that too with a serious and sincere affection; but because some defects always remain, therefore they are guilty, and their guilt cannot be blotted out otherwise than by expiation when God pardons them. But we know that there were under the law rites prescribed for expiating their sins: this was the meaning of sprinkling by water and the pouring out of blood; but we know that these ceremonies were of no value in themselves, except as far as they directed the people’s faith to Christ. Hence, whenever our salvation is; treated of, let these two things be remembered, that we cannot be reckoned God’s sons unless he freely expiate our sins, and thus reconcile himself to us: and then not unless he also rule us by his Spirit. Now we must hold, that what God hath joined man ought not to separate. Those, therefore, who through relying on the indulgence of God permit themselves to give way to sin, rend his covenant and impiously sever it. Why so? because God has joined these two things together, viz., that he will be propitious to his sons, and will also renew their hearts, Hence those who lay hold of only one member of the sentence, namely, the pardon, because God bears with them, and omit the other, are as false and sacrilegious as if they abolished half of God’s covenant. Therefore we must hold what I have said, namely, that under these words reconciliation is pointed out, by which it happens that God does not impute their sins to his own. Lastly, let us remark that the whole perfection of our salvation has been placed in this, if God reckons us among his people. As it is said in Psa 33:12,
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Happy is the people to whom Jehovah is their God.”
There solid happiness is described, namely, when God deems any people worthy of this honor of belonging peculiarly to himself. Only let him be propitious to us, and then we shall not be anxious, because our salvation is secure. It follows —
Fuente: Calvin’s Complete Commentary
20. They shall be my people, and I will be their God This tender phrase, which had become endeared to the people from its use by Jeremiah (Jer 24:7; Jer 30:22; Jer 31:33; Jer 32:38), again and again vibrates through Ezekiel’s prophesy (Eze 14:11; Eze 37:27).
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 11:20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
Ver. 20. That they may walk in my statutes. ] The covenant of grace is suited to all the exigencies and indigencies of a poor saint. It is “ordered in all things.” 2Sa 23:5
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
That they may walk, &c. Reference to Pentateuch, (Deu 12:30, Deu 12:31). App-92.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
they may: Eze 11:12, Psa 105:45, Psa 119:4, Psa 119:5, Psa 119:32, Luk 1:6, Luk 1:74, Luk 1:75, Rom 16:26, 1Co 11:2, Tit 2:11, Tit 2:12
and they: Eze 14:11, Eze 36:28, Eze 37:27, Jer 11:4, Jer 24:7, Jer 30:22, Jer 31:33, Jer 32:38, Hos 2:23, Zec 13:9, Heb 8:10, Heb 11:16
Reciprocal: Exo 3:6 – I am Lev 26:12 – will be Deu 4:1 – unto the statutes Deu 10:12 – to walk Deu 30:6 – will circumcise Deu 30:8 – General Psa 25:9 – guide Psa 119:1 – walk Psa 119:36 – Incline Jer 31:1 – will Jer 32:39 – I Lam 5:21 – Turn Eze 20:19 – walk Eze 36:26 – the stony Eze 43:11 – and do Hos 2:1 – Ammi Mic 7:19 – subdue Zec 8:8 – they shall be my Joh 3:6 – that Act 3:26 – in Act 4:32 – the multitude 2Co 6:16 – I will be
Fuente: The Treasury of Scripture Knowledge
Eze 11:20. The difference between a statute and an ordinance as defined in the lexicon is so slight that we may well consider them in the same sense. A statute may be regarded as the more fixed and formal of the two, but when they come from God they both mean the rule of life which He expects his servants to follow. Shall be my people. These Israelites were always the Lord’s as far as being a race or nationality according to blood, but now they are to become his people again in the sense of forming a nation or government, something they had not been for 70 years.