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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 20:27–32. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the prophet goes on with the story of their rebellions, for their further humiliation, and shows,
I.That they had persisted in them after they were settled in the land of Canaan.
Though God had so many times testified his displeasure against their wicked courses, "yet in this (that is, in the very same thing) your fathers have blasphemed me, continued to affront me, that they also have trespassed a trespass against me," Eze 20:27. Note, It is a great aggravation of sin when men will not take warning by the mischievous consequences of sin in those that have gone before them: this is blaspheming God; it is speaking reproachfully of his judgments, as if they were of no significancy and were not worth regarding.
1.God had made good his promise: I brought them into the land that I had sworn to give them. Though their unbelief and disobedience had made the performance slow, and much retarded it, yet it did not make the promise of no effect. They were often very near being cut off in the wilderness, but a step between them and ruin, and yet they came to Canaan at last. Note, Even God's Israel get to heaven by hell-gates; so many are their transgressions, and so strong their corruptions, that it is a miracle of mercy they are happy at last; as hypocrites go to hell by heaven-gates. The righteous scarcely are saved. Per tot discrimina rerum tendimus ad coelum - Ten thousand dangers fill the road to heaven.
2.They had broken his precept by their abominable idolatries. God had appointed them to destroy all the monuments of idolatry, that they might not be tempted to desert his sanctuary; but, instead of defacing them, they fell in love with them, and when they saw every high hill whence they had the most delightful prospects, and all the thick trees where they had the most delightful shades (the former to show forth their pompous idolatries, the latter to conceal their shameful ones), there they offered their sacrifices and made their sweet savour, which should have been presented upon God's altar only. There they presented the provocation of their offering (Eze 20:28), that is, their offerings, which, instead of pacifying God, or pleasing him, were highly provoking-sacrifices which, though costly, yet being misplaced, were an abomination to the Lord.
3.They obstinately persisted herein notwithstanding all the admonitions that were given them (Eze 20:29): "Then I told them, by my servants the prophets, told them where the high place was, to which they went; nay, I put them upon considering it, and asking their own consciences concerning it, by putting this question to them, Which is the high place whereunto you go? What do you find there so inviting that you will leave God's altars, where he requires your attendance, to frequent such places as he has forbidden you to worship in? Do you not know that those high places are of a heathenish extraction, and that the things which the Gentiles sacrificed they sacrificed to devils and not to God? Did not Moses tell you so? Deu 32:17. And will you have fellowship with devils? What is that high place to which you go when you turn your back on God's altars? O foolish Israelites, who or what has bewitched you, that you will forsake the fountain of life for broken cisterns, that worship which God appoints, and will accept, for that which he forbids, which he abhors, and which he will punish?" And yet the name is called Bamah unto this day; they will have their way, let God and his prophets say what they please to the contrary. They are wedded to their high places; even in the best reigns those were not taken away; you could not prevail to take away the name of Bamah - the high place, out of their mouths, but still they would have that in the place of their worship. The sin and the sinner are with difficulty parted.
II.That this generation, after they were unsettled, continued under the dominion of the same corrupt inclinations to idolatry, Eze 20:30.
He must say to the present house of Israel, some of whose elders were now sitting before him, "Are you polluted after the manner of your fathers? After all that God has said against you by a succession of prophets, and done against you by a series of judgments, yet will you take no warning? Will you still be as bad as your fathers were, and commit the same abominations that they committed? I see you will; you are bent upon returning to the old abominations; you offer your gifts in the high places, and you make your sons to pass through the fire; either you actually do it or you do it in purpose and imagination, and so you continue idolaters to this day." These elders seem now to have been projecting a coalition with the heathen; their hearts they will reserve for the God of Israel, but their knees they will be at liberty to bow to the gods of the nations among whom they live, that they may have the more respect and the fairer quarter among them. Now the prophet is here ordered to tell those who were forming this scheme, and were for compounding the matter between God and Baal, that they should have no comfort or benefit from either.
1.They should have no benefit by their consulting in private with the prophets of the Lord; for, because they were hearkening after idols, God would have nothing to do with them (Eze 20:31): As I live, saith the Lord God, I will not be enquired of by you. What he had said before (Eze 20:3), having largely shown how just it was, he here repeats, as that which he would abide by. Let them not think that they honoured him by their enquiries, nor expect an answer of peace from him, as long as they continued in love and league with their idols. Note, Those reap no benefit by their religion that are not entire and sincere in it; nor can we have any comfortable communion with God in ordinances of worship unless we be inward and upright with him therein. We make nothing of our profession if it be but a profession. Nay,
2.They should have no benefit from their conforming in public to the practice of their neighbours (Eze 20:32): "That which comes into your mind as a piece of refined politics in the present difficult juncture, and which you would be advised to for your own preservation, and that you may not by being singular expose yourselves to abuses, it shall not be at all, it shall turn to no account to you. You say, 'We will be as the heathen, we will join with them in worshipping their gods, though at the same time we do not believe them to be gods, but wood and stone, and then we should be taken as the families of the countries; they will not know, or in a little while will have forgotten, that we are Jews, and will allow us the same privileges with their own countrymen.' Tell them," says God, "that this project shall never prosper. Either their neighbours will not admit them to join with them in their worship, or, if they do, will think never the better, but the worse, of them for it, and will look upon them as dissemblers, and not fit to be trusted, who are thus false to their God, and put a cheat upon their neighbours." Note, There is nothing got by sinful compliances; and the carnal projects of hypocrites will stand them in no stead. It is only integrity and uprightness that will preserve men, and recommend them to God and man.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Ver. 23, 24 onwards) Again, I raised my hand against them in the wilderness, to scatter them among the nations and disperse them in the lands, because they had not performed my judgments, and had rejected my commandments, and had violated my Sabbaths, and their eyes had been after the idols (or thoughts) of their fathers. Therefore, I also gave them statutes that were not good, and judgments in which they would not live, and I defiled them in their offerings (or transgressions), as they offered (or led astray) everything that opens the womb because of their sins (for which the Septuagint translated, to destroy them and what they had overlooked): and they will know that I am the Lord. Where in the Old Testament, against their children, who fell in the wilderness, the Lord lifted up His hand to scatter them among the nations, Scripture does not say; but it is to be believed that this was done in accordance with what is reported here. Or he signifies by this, that after they entered the promised land, they were given over at various times, for many sins, to different nations and kings, and at that time the commandments of the Lord, which were good according to their nature, and the judgments by which believers could live, were made not good for them, since they were in no way able to keep the precepts of the law in captivity, and to do what the divine word commanded. He did not say, 'I gave them evil commandments,' but, 'not good commandments.' For it does not immediately follow that what is not good is evil, as the Apostle teaches, it is good for a man not to touch a woman; but because of incontinence, let each possess his own vessel in sanctification and honor (I Cor. VII). And if he does not do this, it is neither good nor evil. Therefore, God gave them, dispersed among the nations, not good commandments, that is, he allowed them to follow their own thoughts and desires, to do what is not appropriate. And he defiled them in his gifts: just as a Priest separates lepers from the people, and shows that they are defiled; while they offer to idols what they should offer to God. And they pass everything that opens the womb through the fire of Baal, that is, the firstborn; so that after they have deserted God and been handed over to the worship of idols, then they may understand that He is the Lord whom they have provoked to anger by their own fault. Symmachus interpreted this passage more explicitly, treating the future as past. Therefore, I will also give them bad precepts and judgments for which they will not live, and I will defile them because of their gifts, as they consecrate and offer everything that opens the womb, so that I may destroy them, and they will know that I am the Lord. And the meaning is this: because I have seen the sons of the fathers equaling the wickedness of their ancestors and doing the same things for which they offended God, I wanted to divide them into nations and disperse them throughout the whole world, and give them bad precepts and judgments in which they would not live, so that I may defile them with their gifts, for they consecrated everything that opens the womb to idols, and I may destroy them forever, and they will know that I am the Lord. Through which he showed that he had not given them good commandments who dwelt in the wilderness, but to those whom he wanted to scatter among the nations, and to make foreigners in the whole world, he gave them a desire for things that he did not give: so that there they would do good commandments of God, not good because of their own fault, while they exhibited to idols what God had commanded to be exhibited. This can also be said, that before the offense, they received only the Ten Commandments; but after idolatry and blasphemy, they received multiple ceremonies of the law, so that they would offer victims to God rather than to demons, and by comparison with sacrilege, what was not good in itself became lighter, and by no means evil, because it was offered to God, and yet not good, because they offended the author of good.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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Summary
Ezekiel 20:27 delivers a profound divine indictment through the prophet Ezekiel to the exiled house of Israel, revealing that their ancestors, despite God's unwavering faithfulness, had profoundly dishonored and acted treacherously against Him. This verse serves as a crucial theological pivot, setting the stage for a comprehensive recounting of Israel's historical rebellion and underscoring that their present state of judgment and exile is a direct, cumulative consequence of generations of spiritual infidelity, particularly through idolatry and covenant breach.
Context
Literary Context
Ezekiel 20 opens with a delegation of Israelite elders approaching Ezekiel to inquire of the Lord. However, God emphatically refuses to be consulted due to their persistent idolatry, instead commissioning Ezekiel to confront them with the nation's long and lamentable history of rebellion (Ezekiel 20:1-3). The chapter is meticulously structured as a historical survey, tracing Israel's unfaithfulness from their time in Egypt, through the wilderness wanderings, and into their settlement in the Promised Land. This narrative is punctuated by God's repeated acts of grace, His deferred judgments, and His ultimate commitment to His own name. Verse 27 marks a significant turning point in this historical review, explicitly introducing the charge that "your fathers have blasphemed me, in that they have committed a trespass against me." This accusation directly precedes and frames the subsequent examples of their unfaithfulness, such as the abhorrent practice of offering their children to idols (Ezekiel 20:26, 31). By highlighting the sins of previous generations, this verse underscores the pervasive and generational nature of Israel's sin, establishing a clear link between past transgressions and the present judgment of exile.
Historical & Cultural Context
The prophet Ezekiel ministered to the Jewish exiles in Babylon during the early 6th century BCE, specifically after the initial deportation of Judah's elite in 597 BCE. The exiles were grappling with profound questions of national identity, divine justice, and the reasons for their catastrophic suffering. Culturally, ancient Near Eastern societies, including Israel, operated under a strong understanding of covenants (treaties or binding agreements), which often included explicit blessings for obedience and severe curses for disobedience. Israel's unique covenant with Yahweh, established at Mount Sinai (Exodus 19-24), demanded exclusive worship and absolute obedience. However, they were constantly surrounded by polytheistic Canaanite and Mesopotamian cultures that practiced widespread idol worship, fertility cults, and even child sacrifice. Ezekiel 20:27 directly addresses Israel's adoption of these detestable practices, which constituted a severe breach of their covenant obligations and a profound insult to the one true God, Yahweh. In this context, "blasphemy" was not merely a verbal offense but encompassed actions that defiled God's name and character in the eyes of both His people and the watching nations.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in Ezekiel and the broader prophetic corpus. A dominant theme is Israel's Persistent Rebellion and Unfaithfulness, illustrating a cyclical pattern of divine grace met with human idolatry and disobedience, a pattern tragically evident throughout their history, as seen in the cycles of apostasy and deliverance described in the Book of Judges. Another crucial theme is God's Holiness and Jealousy, emphasizing His absolute intolerance for the profaning of His name or the worship of other gods, a principle foundational to the Mosaic Law (e.g., the first two commandments). The explicit charge of "blasphemy" directly relates to the Profaning of God's Name, where Israel's unholy actions among the nations brought dishonor and contempt upon Yahweh. Furthermore, the verse highlights the theme of Generational Sin and Its Consequences, demonstrating how the cumulative effect of ancestral sin contributes to the nation's judgment, even as individual responsibility is also affirmed elsewhere in Ezekiel (e.g., Ezekiel 18). Finally, it underscores the profound nature of Covenant Breach, as Israel's "trespass" represents a deliberate violation of the sacred covenant relationship established with God at Sinai, leading to the enactment of covenant curses, including the devastating consequence of exile, as forewarned in Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
A primitive word; father, in a literal and immediate, or figurative and remote application; chief, (fore-) father(-less), [idiom] patrimony, principal. In Ezekiel 20:27, "fathers" refers specifically to the preceding generations of Israel, encompassing their collective history of disobedience. This term emphasizes a long-standing, inherited pattern of rebellion and idolatry that culminated in the present exile, highlighting the historical continuity of Israel's unfaithfulness and the cumulative nature of their corporate sin.
A primitive root; to hack (with words), i.e., revile; blaspheme, reproach. This term signifies a severe act of disrespect, contempt, or profanation against God. It implies not merely disobedience but an active assault on God's character and holiness, treating the sacred as common or even despicable. In this context, Israel's "blasphemy" was manifested not primarily through verbal curses but through their idolatrous practices and covenant violations, which effectively reviled God's name and diminished His glory in the eyes of the nations.
From mâʻal; treachery, i.e., sin; falsehood, grievously, sore, transgression, [idiom] very. This word denotes an act of unfaithfulness, a breach of trust, or sacrilege, especially in the context of a covenant relationship. It points to a deliberate violation of sacred obligations, indicating a betrayal of the unique bond between God and Israel. It suggests a covert or insidious act of disloyalty, a profound breach of integrity against the One who had faithfully kept His covenant promises.
Verse Breakdown
"Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD;"
This introductory clause establishes the divine authority and the solemn urgency of the message. Ezekiel, addressed as "son of man," a designation emphasizing his humanity and dependence on God, is commissioned as God's direct and authoritative mouthpiece to the entire nation, "the house of Israel." The powerful phrase "Thus saith the Lord GOD" functions as a prophetic formula, underscoring that this is not Ezekiel's personal opinion but an infallible declaration from Yahweh (H3069), the sovereign covenant-keeping God, who is also "Adonai" (H136), the supreme Master and Lord.
"Yet in this your fathers have blasphemed me,"
This is the core accusation and the heart of the divine indictment. "Yet in this" refers to the specific actions that have just been recounted or are about to be described in the surrounding narrative, particularly Israel's idolatry and defilement of God's land and worship. The charge is that their ancestors did not merely disobey; they actively "blasphemed" God. This "blasphemy" (Hebrew gâdaph) implies a profound dishonor, reviling, and contempt shown towards God's holy name and character through their persistent idolatrous practices and flagrant disobedience. It signifies treating the sacred with disdain, thus diminishing God's glory and reputation both among themselves and before the pagan nations.
"in that they have committed a trespass against me."
This clause further clarifies and intensifies the nature of the blasphemy, defining it as an act of "trespass" (Hebrew maʻal). This term signifies an act of treachery, unfaithfulness, or sacrilege, specifically a breach of the covenant. It implies a deliberate and profound betrayal of the trust inherent in the unique covenant relationship between God and His chosen people. Their actions were not simply mistakes or minor infractions but willful violations of their sacred obligations, demonstrating a deep-seated lack of loyalty and integrity towards the God who had redeemed them from slavery and entered into a binding covenant with them.
Literary Devices
Ezekiel 20:27 employs several potent literary devices to convey its weighty message. The most prominent is Direct Address, as God speaks immediately and personally through Ezekiel to the "house of Israel," creating an urgent and confrontational tone that demands their undivided attention and accountability. The use of the phrase "Thus saith the Lord GOD" functions as a powerful Formulaic Declaration, reinforcing the absolute divine authority and the incontrovertible truth of the message, leaving no room for doubt about its origin or veracity. The verse also utilizes Repetition of Themes from earlier in the chapter and throughout the broader book of Ezekiel, particularly the consistent pattern of Israel's rebellion and God's subsequent judgment, emphasizing the deep-seated, generational nature of their sin. Furthermore, the terms "blasphemed" and "trespass" serve as potent Theological Keywords, loaded with covenantal and legal significance, highlighting the extreme gravity of Israel's actions as not merely breaking rules but profoundly betraying a sacred, personal relationship with God. The indictment of "your fathers" also employs Historical Allusion, directly linking the current generation's predicament and the impending judgment to the cumulative unfaithfulness of their ancestors, thereby establishing a lineage of rebellion and collective responsibility.
Theological and Thematic Connections
Ezekiel 20:27 profoundly reveals God's righteous indignation against persistent unfaithfulness and idolatry. It underscores that sin, particularly the worship of false gods and the defilement of His name, is not merely a transgression of law but a direct affront to God's holy character and a profound betrayal of the covenant relationship. This verse highlights the deep seriousness with which God views the profaning of His name and the treachery of His chosen people. It serves as a theological foundation for understanding the justice of the Babylonian exile, presenting it not as arbitrary punishment, but as the inevitable and just consequence of generations of spiritual infidelity. The charge of "blasphemy" here extends beyond mere words to encompass actions that defile God's reputation among the nations, demonstrating His fierce jealousy for His own glory and His commitment to His holy name.
Reflection and Application
Ezekiel 20:27 offers a sobering mirror for contemporary believers, challenging us to examine our own lives for any form of "blasphemy" or "trespass" against God. While we may not erect physical idols, our hearts are prone to idolatry—placing anything or anyone, including ourselves, above God in our affections, priorities, and trust. This could manifest as an overreliance on wealth, career, relationships, comfort, or even our own abilities, effectively profaning God's rightful place as supreme. The concept of "trespass" reminds us that our faith is not merely adherence to rules but a covenant relationship built on profound trust and unwavering loyalty. When we compromise our devotion, neglect spiritual disciplines, or allow worldly values to dilute our commitment to Christ, we are, in a sense, committing treachery against the One who has redeemed us. This verse calls us to a radical re-evaluation of our loyalties, urging us to honor God's name not just with our lips but with our lives, ensuring that our actions consistently reflect His holiness and our unwavering devotion to Him. It reminds us that true worship demands exclusive allegiance and that any divided loyalty constitutes a serious offense in God's eyes, demanding repentance and renewed commitment.
Questions for Reflection
FAQ
What does it mean that Israel's "fathers have blasphemed me" in Ezekiel 20:27?
In Ezekiel 20:27, when God states that Israel's "fathers have blasphemed me," it refers to their actions, not just their words. The Hebrew word for "blaspheme" (gâdaph) implies treating something sacred with contempt, reviling it, or defiling it. For Israel's ancestors, this blasphemy was primarily manifested through their persistent idolatry and disobedience to God's covenant commands. By worshipping other gods, engaging in pagan practices, and failing to uphold the covenant, they effectively dishonored God's holy name and character, treating the Creator of the universe as if He were just one among many deities, or even less significant. This was a profound insult and a public discredit to God's reputation, especially among the surrounding nations who observed Israel's conduct. It was a betrayal of the unique relationship God had established with them, as detailed throughout Ezekiel 20 and other historical books like Judges and 1 and 2 Kings.
Christ-Centered Fulfillment
Ezekiel 20:27, with its stark indictment of Israel's ancestral blasphemy and trespass, finds its ultimate fulfillment and resolution in Jesus Christ. The "fathers" of Israel continually broke the covenant, demonstrating humanity's inherent inability to perfectly obey God's holy law and honor His name. Their "trespass" (Hebrew maʻal) highlighted a deep-seated treachery against God, a spiritual infidelity that required a radical solution. Jesus, as the true and faithful Israelite, perfectly fulfilled the Law and never blasphemed God, but rather glorified Him in every word and deed (John 8:29; John 17:4). More profoundly, Christ became the ultimate sacrifice for all of humanity's blasphemy and trespass. His death on the cross was the atoning act that covered the accumulated guilt of generations of sin, including the very "trespass" that Ezekiel condemns. Through His shed blood, the new covenant was inaugurated (Luke 22:20; Hebrews 9:15), offering forgiveness for sins that the old covenant could not fully address (Hebrews 10:4). Believers, now united with Christ, are called to live lives that honor God's name, empowered by the Holy Spirit to avoid the very blasphemy and trespass that characterized ancient Israel (1 Peter 2:9-10; Romans 12:1-2). Thus, what Israel failed to do—to truly honor God and be faithful—is perfectly accomplished in Christ and made possible for all who believe in Him.