'Statutes that were not good'
Statutes not good given to Israel — God judicially giving them over to others' decrees, the wilderness legal corpus read as itself a judgment, or an accommodated concession (set against Psalm 19's praise of the law).
Ezekiel 20:25-26
25Moreover also I gave them statutes that were not good, and ordinances in which they should not live.
26I polluted them in their own gifts, in that they caused all that opens the womb to pass through the fire, that I might make them desolate, to the end that they might know that I am Yahweh.” ’
What each tradition says
Rabbinic / Midrashic
Rashi reads Ezekiel 20:25 as God delivering Israel into the hands of their temptation to stumble over their iniquity. Citing Jonathan, he says God delivered them into their foolish temptation, and they went and made decrees that were not good, practices by which they cannot live.
Rashi (Solomon ben Isaac, 1040-1105), trans. A. J. Rosenberg (Judaica Press), Rashi's commentary on Ezekiel 20:25, in The Judaica Press complete Tanach with Rashi — via the Sefaria API — Rashi on Ezekiel 20:25
Patristic
Irenaeus says that when Israel turned to the calf and desired slavery instead of freedom, God placed them in a servitude suited to that desire. This bondage did not cut them off from God, but subjected them to a yoke; as Ezekiel says, God gave them statutes that were not good and judgments by which they would not live.
Irenaeus of Lyons (c. 130-c. 202), Against Heresies, Book IV, ch. 15, §1 (trans. Alexander Roberts and W. H. Rambaut), in Ante-Nicene Fathers, vol. 1 (Buffalo: Christian Literature Publishing Co., 1885) — Book IV, ch. 15, §1 ('At first God deemed it sufficient to inscribe the natural law...')
Catholic
Aquinas says the Lord refers to the ceremonial precepts, called not good because they did not confer grace for remission of sins, though fulfilling them man confessed himself a sinner. Hence the judgments were ones in which they could not obtain life; God showed them polluted in their gifts when they offered all that opened the womb.
Thomas Aquinas (1225-1274), trans. Fathers of the English Dominican Province (1920), Summa Theologiae, First Part of the Second Part, q. 98, a. 1 (New Advent edition) — I-II, q. 98, a. 1 ('Whether the Old Law was good?'), reply to objection 1
Orthodox
Justin Martyr states that God enjoined the Sabbath and imposed other precepts as a sign because of the unrighteousness of the people and their fathers. He adds that God permitted some to remain alive for the sake of the nations, lest His name be profaned among them, as Ezekiel narrates.
Justin Martyr (c. 100-c. 165), Dialogue with Trypho, ch. 21 (trans. Marcus Dods and George Reith), in Ante-Nicene Fathers, vol. 1 (Buffalo: Christian Literature Publishing Co., 1885) — ch. 21 ('Sabbaths were instituted on account of the people's sins, and not for a work of righteousness')
Reformed / Protestant
Calvin says God gave Israel laws that were not good when he allowed them to be subjected to an immense heap of errors. He denies that this means the Mosaic law itself was not good, since Paul calls it deadly; that corrupts the prophet's sense, for God is comparing his law with Gentile superstitions.
John Calvin (1509-1564), Commentary on Ezekiel, vol. 2: Ezekiel 13-20 (trans. Thomas Myers; Edinburgh: Calvin Translation Society), on Ezekiel 20:25 — Commentary on Ezekiel 20:25
Evangelical
Clarke reads Ezekiel 20:25 simply: when Israel rebelled, despised God's statutes, polluted his Sabbaths, and gave themselves to idols, God abandoned them, and they abandoned themselves to heathen customs and ordinances. The Hebrew idiom speaks of God doing what he only permits in providence or justice.
Adam Clarke (1760-1832), The Holy Bible with a Commentary and Critical Notes (1810-1826), note on Ezekiel 20:25 — note on Ezekiel 20:25, on 'I gave them also statutes that were not good'