Ezekiel 20:26

KJV

And I polluted them in their own gifts, in that they caused to pass through [the fire] all that openeth the womb, that I might make them desolate, to the end that they might know that I [am] the LORD.

KJV (with Strong's)

And I polluted {H2930} them in their own gifts {H4979}, in that they caused to pass through {H5674} the fire all that openeth {H6363} the womb {H7356}, that I might make them desolate {H8074}, to the end that they might know {H3045} that I am the LORD {H3068}.

Complete Jewish Bible

and I let them become defiled by their own gifts, in that they offered up their firstborn sons, so that I could fill them with revulsion, so that they would [finally] realize that I am ADONAI.'

Berean Standard Bible

And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD.

American Standard Version

and I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am Jehovah.

Commentary

### SUMMARY
Ezekiel 20:26 serves as a profound and chilling declaration of God's severe judgment upon the Israelites, revealing how their persistent idolatry and the abhorrent practice of child sacrifice became the very instruments of their defilement and subsequent desolation. This divine act of judgment underscores the profound consequences of spiritual rebellion and covenant unfaithfulness, ultimately serving God's overarching redemptive and revelatory purpose: to compel His people to experientially acknowledge His unique sovereignty and absolute identity as the one true LORD.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within a lengthy and somber prophetic discourse in [Ezekiel 20](/ezekiel/20 "Ezekiel 20 - Israel's Rebellious History"), where God, through the prophet Ezekiel, meticulously recounts Israel's long and unyielding history of rebellion and idolatry. From their initial liberation from Egypt, through the wilderness wanderings, and into the Promised Land, the people consistently provoked the Lord, despite His unwavering faithfulness, miraculous provision, and covenant promises. The entire chapter functions as a divine indictment, meticulously justifying the impending Babylonian exile and the devastating desolation of Jerusalem. Verse 26 specifically highlights a particularly egregious and morally repugnant sin—child sacrifice—as a horrifying culmination of their spiritual corruption. It portrays God's active, judicial role in allowing their self-inflicted defilement to reach its devastating conclusion, presenting this act of judgment not as arbitrary punishment but as a direct, inevitable consequence of their profound covenant unfaithfulness. The narrative flow emphasizes the cumulative nature of their sin and the justness of God's response.
* **Historical & Cultural Context:** The historical backdrop for Ezekiel's prophecy, delivered between 593 and 571 BCE, is the grim reality of the impending or ongoing Babylonian exile. During this period, Israel, particularly the southern kingdom of Judah, had increasingly assimilated the pagan religious practices of surrounding nations, despite the explicit and severe prohibitions articulated in the Mosaic Law. Among these foreign cults, one of the most detestable was the offering of children as sacrifices, often associated with the Ammonite god Molech. This ritual, euphemistically described as "passing through the fire," could involve dedicating children to pagan deities, or in its most extreme form, burning them alive. Such practices were an utter abomination to Yahweh ([Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice") and [Deuteronomy 18:10](/deuteronomy/18-10 "Deuteronomy 18:10 - Abominable Practices")), who had redeemed Israel and claimed their firstborn as His own ([Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")). The cultural milieu was characterized by rampant syncretism, where even kings and prominent figures in Judah had embraced these horrific practices, establishing cultic sites like Topheth in the Valley of Hinnom for such rituals ([Jeremiah 32:35](/jeremiah/32-35 "Jeremiah 32:35 - Child Sacrifice in Judah")).
* **Key Themes:** [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - God's Judgment on Idolatry") powerfully underscores several overarching themes central to Ezekiel's prophecy and the broader prophetic literature. Firstly, it vividly illustrates the theme of **Divine Judgment and the Inevitable Consequence of Sin**. God's declaration, "I polluted them in their own gifts," signifies that their defilement was not merely an outcome of their actions but a divinely orchestrated consequence, highlighting God's active hand in bringing about the destructive results of their spiritual corruption. This reinforces the biblical principle that sin carries its own inherent, often divinely intensified, destructive consequences. Secondly, the verse unequivocally emphasizes God's absolute **Abhorrence of Child Sacrifice**. The chilling phrase "caused to pass through the fire all that openeth the womb" points to this heinous act as the ultimate betrayal of God's covenant, a profound violation of human dignity, and a direct assault on the sanctity of life. It served as a primary catalyst for God's righteous wrath and the subsequent, severe judgment. Finally, the verse articulates **God's Redemptive and Revelatory Purpose in Judgment**: "that I might make them desolate, to the end that they might know that I am the LORD." Even in the midst of severe judgment and desolation, God's ultimate intent is not merely punitive but restorative and revelatory. The desolation served as a stark, unavoidable lesson, forcing Israel to recognize Yahweh as the one true, sovereign God, utterly distinct from the impotent idols they had worshipped. This theme of "knowing the LORD" (Hebrew: _Ani YHWH_) is a foundational motif throughout Ezekiel's prophecy and the entire Old Testament, signifying an experiential, relational, and transformative recognition of God's power, authority, and unique identity ([Exodus 6:7](/exodus/6-7 "Exodus 6:7 - Knowing the Lord in Deliverance")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **polluted (Hebrew, _ṭâmêʼ'_):** From H2930, this primitive root denotes "to be foul, especially in a ceremonial or moral sense (contaminated); defile (self), pollute (self), be (make, make self, pronounce) unclean, utterly." In [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - God's Judgment on Idolatry"), God declares, "I polluted them," which signifies His active, judicial role in allowing Israel's self-inflicted defilement to come to its full, devastating fruition. This is a divine pronouncement and enforcement of the consequences of their moral and ritual impurity, indicating that their very "gifts" (offerings to idols) became the source of their uncleanness, a judgment that underscores the self-destructive nature of their sin.
* **caused to pass through (Hebrew, _ʻâbar'_):** From H5674, this primitive root means "to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative)." In this context, "caused to pass through the fire" is a euphemistic, yet chilling, reference to the horrific act of child sacrifice. The causative form (Hiphil conjugation) strongly implies that the Israelites actively *made* their children undergo this ritual, whether it involved dedication or immolation. This highlights the deliberate and active nature of their idolatry and their willingness to offer their most precious possessions—their own offspring—to false deities, a direct and egregious transgression of God's covenant law.
* **know (Hebrew, _yâdaʻ'_):** From H3045, this primitive root signifies "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." In the phrase "that they might know that I am the LORD," it refers to an experiential, undeniable, and transformative recognition of God's absolute sovereignty and unique identity. The desolation and suffering of exile were intended as a stark, unavoidable lesson, forcing Israel to move beyond mere intellectual assent to a profound, lived understanding of who Yahweh truly is—the one true, self-existent God—distinct from the impotent idols they had served. This knowledge was meant to lead to repentance and a renewed, exclusive relationship with Him.

#### Verse Breakdown
* **"And I polluted them in their own gifts":** This opening clause reveals God's active, judicial involvement in Israel's defilement. The "gifts" refer to the offerings and acts of worship that, instead of being pure devotion to Yahweh, were corrupted by pagan practices and directed towards false gods. God, in His righteous judgment, allowed their own actions and corrupted worship to become the very source of their spiritual and moral uncleanness. It's a divine declaration that their sin had come full circle, leading to their ritual and moral degradation, effectively turning their intended acts of devotion into instruments of their own pollution.
* **"in that they caused to pass through the fire all that openeth the womb":** This specifies the most heinous of their "gifts" and the primary cause of their profound pollution: the abhorrent practice of child sacrifice. "All that openeth the womb" refers to the firstborn, who, according to Mosaic Law, were to be consecrated to Yahweh as a perpetual reminder of His deliverance during the Passover ([Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")). Instead, they were offered to pagan deities, most notably Molech, through fire rituals. This act was the ultimate betrayal of God's covenant, a profound violation of human life, and a chilling demonstration of the depth of Israel's spiritual apostasy and their descent into pagan depravity.
* **"that I might make them desolate, to the end that they might know that I am the LORD":** This concluding clause articulates the divine purpose behind the severe judgment. The desolation (referring to the Babylonian exile, the destruction of Jerusalem, and the ruin of the land) was not merely punitive but served a profound revelatory and ultimately redemptive end. God's intention was to strip away all false securities, expose the impotence of their idols, and leave them in a state where they would be forced to confront the undeniable reality of His supreme authority and unique identity. The suffering of exile was designed to bring them to an experiential, undeniable knowledge of Yahweh as the one true, sovereign God, distinct from the powerless gods they had worshipped, thereby leading them to repentance and renewed faithfulness.

#### Literary Devices
[Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - God's Judgment on Idolatry") employs several potent literary devices to convey its stark and profound message. The most striking is **Irony**, as God declares, "I polluted them in their own gifts." The very "gifts" (offerings) that were ostensibly meant to honor deities and secure blessings became, through their corruption and misdirection to idols, the very instruments of Israel's defilement and judgment. This underscores the self-destructive nature of sin, where the means of rebellion become the means of divine retribution. There is also a strong element of **Divine Pathos** and **Anthropomorphism** in God's declaration, "I polluted them," implying a divine response to human sin that is both active and deeply affected by their actions, reflecting God's holy indignation. The phrase "caused to pass through the fire" functions as a chilling **Euphemism** for the horrific act of child sacrifice, subtly softening the direct brutality of the act while still powerfully conveying its profound wickedness and the depth of Israel's moral depravity. Finally, the recurring declaration "that they might know that I am the LORD" functions as a powerful **Leitmotif** throughout the book of Ezekiel, emphasizing the ultimate, revelatory purpose behind all of God's judgments and actions—to bring His people, and indeed the nations, to a true, experiential, and undeniable knowledge of His unique and sovereign identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:26 stands as a stark testament to God's unwavering holiness and His absolute intolerance for idolatry, particularly when it escalates to the horrific sacrifice of human life. It underscores the profound theological truth that sin, left unaddressed and unrepented of, inevitably leads to self-inflicted defilement and ultimately invites severe divine judgment. The "gifts" offered to false gods, especially the abhorrent act of child sacrifice, represent the ultimate corruption of worship and a fundamental breach of the covenant. This verse reveals God's active role in judgment, not as a capricious act, but as a righteous response to profound rebellion, allowing the consequences of their sin to fully manifest. Yet, even in this severe judgment, God's ultimate purpose is redemptive and revelatory: to bring His people to a true, experiential knowledge of His unique identity as Yahweh. This "knowing" is not merely intellectual assent but a profound, transformative recognition of His sovereignty, power, justice, and faithfulness, designed to lead to genuine repentance and restoration. The verse thus highlights the intricate balance between divine wrath against sin and God's enduring desire for His people to return to Him in genuine, exclusive worship.

* [Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice")
* [Deuteronomy 32:16-17](/deuteronomy/32-16-17 "Deuteronomy 32:16-17 - Provoking God with Idols")
* [Jeremiah 7:31](/jeremiah/7-31 "Jeremiah 7:31 - Topheth and Child Sacrifice")

### REFLECTION AND APPLICATION
Ezekiel 20:26 serves as a profound and challenging mirror for contemporary believers, urging us to deeply examine the nature of our "gifts"—our time, talents, resources, and affections—and what we truly prioritize and worship. While literal child sacrifice is (thankfully) an abhorrent practice largely absent from modern society, the underlying principle of sacrificing what is most precious on the altar of lesser gods remains profoundly relevant. We can inadvertently "pollute our gifts" by prioritizing worldly success, materialism, personal ambition, fleeting pleasures, or even social acceptance over our devotion to God and the well-being of our families and communities. When we allow anything to usurp God's rightful, supreme place in our lives, we corrupt our worship and invite spiritual desolation, hindering our true flourishing. This verse compels us to ask searching questions: What are we "passing through the fire" in our lives? What are we sacrificing—perhaps subtly, perhaps overtly—for things that are not God? God's ultimate desire remains that we know Him intimately, honor Him above all else, and live in accordance with His holy character. His judgments, though sometimes painful and difficult to comprehend, are always designed to draw us back to a right relationship with Him, so that we truly "know that I am the LORD" and find our ultimate satisfaction, security, and purpose in Him alone.

#### Questions for Reflection
* **What "gifts" or aspects of my life might I be inadvertently polluting by prioritizing things other than God?**
* **In what ways might I be "sacrificing" what is most precious (e.g., family time, integrity, spiritual growth, rest) on the altar of worldly pursuits or personal ambition?**
* **How does God's stated purpose in judgment—"that they might know that I am the LORD"—challenge and deepen my understanding of suffering or difficult seasons in my own life?**
* **What does it truly mean for me to "know the LORD" experientially and relationally in my daily life, beyond mere intellectual assent or religious activity?**

### FAQ

**Did God actively make Israel sin, or did He simply allow the consequences of their sin to unfold?**

Answer: The phrase "I polluted them in their own gifts" in [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - God's Judgment on Idolatry") does not imply that God initiated or caused Israel's sin. Rather, it signifies God's judicial act of declaring and enforcing the consequences of their sin. Israel willingly engaged in idolatry and the abhorrent practice of child sacrifice, thereby defiling themselves. God, in His righteous judgment and sovereign control, allowed and orchestrated events such that their very acts of rebellion became the means of their further defilement and eventual desolation. It's a divine pronouncement that their self-inflicted spiritual corruption would reach its full, devastating fruition under His sovereign hand, leading to the necessary judgment and exile. This is consistent with biblical theology where God sometimes "gives people over" to their sin ([Romans 1:24](/romans/1-24 "Romans 1:24 - God Gives Them Over")), allowing the natural, and often divinely intensified, consequences to manifest as a form of judgment.

**What is the significance of "all that openeth the womb" in this context?**

Answer: "All that openeth the womb" refers to the firstborn, whether of humans or animals. In ancient Israel, the firstborn held immense significance and were considered consecrated to the Lord ([Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")). This consecration served as a perpetual reminder of God's miraculous deliverance of Israel's firstborn during the Passover in Egypt, contrasting with the judgment on Egypt's firstborn. To offer the firstborn, especially through fire, to pagan deities like Molech was the ultimate act of rebellion and spiritual adultery against Yahweh. It was a direct rejection of God's sovereign claim over their lives and His covenant, signifying the deepest level of apostasy and a profound violation of the sanctity of human life. This act was considered an "abomination" to the Lord ([Deuteronomy 18:10](/deuteronomy/18-10 "Deuteronomy 18:10 - Abominable Practices")) and was a primary catalyst for divine wrath.

**What does it mean for Israel to "know that I am the LORD" in the context of desolation?**

Answer: The phrase "that they might know that I am the LORD" (Hebrew: _Ani YHWH_) is a recurring and central motif throughout Ezekiel and the Old Testament, particularly in contexts of both judgment and deliverance. In [Ezekiel 20:26](/ezekiel/20-26 "Ezekiel 20:26 - God's Judgment on Idolatry"), it signifies an experiential, undeniable, and transformative recognition of God's unique sovereignty, omnipotence, and faithfulness. The desolation of exile was designed to strip away all false securities, expose the utter impotence of their idols, and force Israel to confront the stark reality of Yahweh as the one true, self-existent God. It was a harsh but necessary lesson intended to lead them to repentance and a profound, lived understanding of His identity, character, and authority, distinct from the powerless pagan deities they had worshipped. This "knowing" implies not just intellectual assent but a relational and transformative encounter with God's very being, leading to a renewed and exclusive worship of Him.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 20:26, with its stark portrayal of divine judgment on defilement and the horrific practice of child sacrifice, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The ancient practice of "passing through the fire" highlights humanity's desperate and futile attempts to appease deities through self-wrought sacrifices, often of the most precious and innocent. In profound contrast, Christ is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the perfect, once-for-all sacrifice who fully atoned for human defilement, rebellion, and the breaking of God's covenant ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Whereas Israel's "gifts" led to their pollution and desolation, Jesus's offering of Himself on the cross purifies us from all unrighteousness, making us holy and blameless before God ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redemption by Christ's Blood")). The divine purpose in judgment, "that they might know that I am the LORD," is fully and graciously realized in Christ. Through Him, we gain true, intimate, and saving knowledge of God the Father ([John 17:3](/john/17-3 "John 17:3 - Eternal Life is Knowing God")), a knowledge that leads not to desolation but to eternal life. The judgment that Israel experienced for their idolatry and defilement was ultimately borne by Christ on the cross, allowing those who believe in Him to escape spiritual desolation and enter into a vibrant, living relationship with God, truly knowing the Lord in a way that was previously unimaginable and impossible under the old covenant. He is the ultimate fulfillment of God's desire for His people to be pure, reconciled, and to know Him intimately.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 6:7

And the slain shall fall in the midst of you, and ye shall know that I [am] the LORD.

Leviticus 18:21

And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

2 Kings 17:17

And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

Ezekiel 16:20

Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter,

Ezekiel 16:21

That thou hast slain my children, and delivered them to cause them to pass through [the fire] for them?

Ezekiel 20:31

For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? [As] I live, saith the Lord GOD, I will not be enquired of by you.

Isaiah 63:17

O LORD, why hast thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.