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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 20:29 captures a poignant moment in God's ongoing indictment of Israel's persistent idolatry, delivered through the prophet Ezekiel. It presents a divine rhetorical question that unmasks the nation's deep-seated spiritual unfaithfulness and their unwavering devotion to forbidden worship sites known as "high places." The verse culminates in a powerful wordplay, revealing how the generic term for these illicit altars, "high place" (bâmâh), had become so synonymous with their sin that it transformed into a proper noun, "Bamah," signifying the open, widespread, and enduring nature of their rebellion against the Lord.
Context
Literary Context
This verse is deeply embedded within Ezekiel 20, a chapter structured as a divine lawsuit where God meticulously recounts Israel's long and tragic history of rebellion and idolatry. From their time in Egypt, through the wilderness wanderings, and into the Promised Land, God details their repeated transgressions despite His unwavering faithfulness and covenantal love. The rhetorical question in Ezekiel 20:29 serves as a pointed climax to God's historical review, specifically highlighting Israel's continued defilement through "high places" even after inheriting the land. It underscores their persistent spiritual adultery, following God's declarations of judgment for their disobedience and foreshadowing the inevitable exile as a direct consequence of their unfaithfulness. The passage emphasizes that their sin was not accidental but a deliberate, historical pattern.
Historical & Cultural Context
"High places" (Hebrew: bâmâh) were elevated locations, whether natural hills or man-made mounds, used for religious worship in ancient Near Eastern cultures. While some might have initially been dedicated to Yahweh, they largely became sites of syncretistic worship, blending legitimate Yahwistic devotion with abhorrent Canaanite fertility cults, or were entirely pagan. Practices at these sites often included child sacrifice, ritual prostitution, and the worship of Asherah poles and Baal, all explicitly forbidden by God. The Mosaic Law commanded centralized worship at a single sanctuary (which later became the Temple in Jerusalem) precisely to prevent such syncretism and idolatry, as articulated in Deuteronomy 12:2-5. Despite repeated warnings from prophets and reform efforts by righteous kings, the "high places" persisted throughout Israel's history, becoming a pervasive symbol of their spiritual compromise and defiance of God's exclusive claim on their worship. The naming of "Bamah" in this verse underscores the widespread and notorious nature of this particular form of idolatry.
Key Themes
Ezekiel 20:29 powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. Foremost is the theme of Israel's Persistent Idolatry and Rebellion, showcasing their chronic tendency to abandon the covenant God for false gods, despite His gracious acts of deliverance and sustenance. This verse also highlights God's Confrontation of Sin and Demand for Accountability, as the rhetorical question is not for information but for indictment, forcing Israel to confront their blatant hypocrisy and spiritual blindness. Furthermore, it emphasizes the Nature of True Worship vs. Idolatrous Worship, contrasting God's desire for exclusive devotion with Israel's syncretistic practices at the "high places." Finally, the naming of "Bamah unto this day" underscores the Enduring Consequences of Sin and the inevitability of divine judgment for unrepentant rebellion, a theme echoed throughout the entire book of Ezekiel.
Exposition and Analysis
Key Word Analysis
Derived from an unused root meaning "to be high," this word denotes an elevation, height, or a raised platform. In biblical contexts, it most frequently refers to cultic sites, often on hills or constructed mounds, where religious rituals were performed. While initially some might have been used for legitimate worship of Yahweh, they primarily became associated with illicit, syncretistic, or pagan worship, serving as centers of idolatry and spiritual defilement.
This is the same word as H1116, but here it functions as a proper noun. This signifies that the generic descriptive term for an idolatrous "high place" had become a specific name, "Bamah," indicating a particular notorious location or, more likely, a generalized term that had become synonymous with "the high place of idolatry" due to its widespread practice. The shift from a common noun to a proper name highlights the notoriety and pervasive acceptance of these illicit worship sites among the Israelites, making their sin public and undeniable.
This primitive root means "to go or come" and is used with wide application. In this context, it signifies the deliberate and active participation of the Israelites in visiting and engaging in worship at these "high places." It implies intentional movement towards these sites, underscoring their willing involvement in idolatry rather than accidental or coerced presence. This verb highlights their agency and culpability in their rebellion.
Verse Breakdown
"Then I said unto them,"
This phrase marks the divine utterance, indicating that God Himself is speaking through the prophet Ezekiel. It sets the stage for a direct, authoritative confrontation, emphasizing the gravity and directness of the indictment that follows. This is not merely a human observation but a divine pronouncement.
"What [is] the high place whereunto ye go?"
This is a powerful rhetorical question. God is not asking for information; He already knows the answer and the full extent of their idolatry. Instead, He is forcing the Israelites to confront their own actions and the true nature of their worship. The question highlights their active and intentional engagement with these forbidden sites, implying a deep-seated spiritual blindness, defiance, or hypocrisy. It challenges them to name their sin and acknowledge their unfaithfulness, leaving no room for denial.
"And the name thereof is called Bamah unto this day."
This clause provides the ironic, damning, and profoundly insightful answer to God's rhetorical question. The very word for "high place" (bâmâh) has become a proper noun ("Bamah"), signifying the notoriety, pervasiveness, and ingrained nature of their idolatry. "Unto this day" emphasizes the long-standing and persistent nature of this sin, indicating that it was not a fleeting transgression but an ingrained pattern of rebellion that continued even into Ezekiel's time, leading directly to the imminent judgment of exile. It shows how deeply entrenched this sin was in their national identity.
Literary Devices
Ezekiel 20:29 employs several potent literary devices to convey its message with striking impact. The most prominent is the Rhetorical Question, "What [is] the high place whereunto ye go?" This question is not posed to elicit information but to accuse, convict, and expose the blatant hypocrisy of the Israelites. It forces the audience to confront their actions and acknowledge their undeniable guilt, highlighting the transparent nature of their idolatry. Closely related and central to the verse's power is Wordplay, specifically on the Hebrew word bâmâh. God asks about "the high place" (bâmâh), and then answers by stating its name is "Bamah" (Bâmâh). This clever linguistic device underscores the pervasive and notorious nature of these idolatrous sites, suggesting that the very term for them had become a proper noun due to the Israelites' consistent, open, and unashamed practice of illicit worship. Finally, the "high place" itself functions as profound Symbolism, representing not merely a physical location but the entire system of spiritual compromise, syncretism, and rebellion against God's exclusive covenant. It symbolizes Israel's chronic propensity to elevate anything—idols, self-will, foreign practices, or even a distorted form of Yahwism—above the one true God, thus defiling their relationship with Him.
Theological and Thematic Connections
Ezekiel 20:29 powerfully encapsulates the theological truth of God's absolute demand for exclusive worship and His intolerance for idolatry. It reveals the depth of Israel's spiritual unfaithfulness, portraying their "high places" as tangible manifestations of a heart divided and ultimately rebellious against their covenant Lord. This verse underscores that true worship is not merely about external rituals or locations but about the internal allegiance of the heart, a principle consistently emphasized throughout Scripture. God's rhetorical question is an act of divine confrontation, exposing sin not to condemn without hope, but to call for repentance and a return to genuine devotion, even amidst the declaration of judgment. The persistence of "Bamah" speaks to the enduring nature of human sinfulness and the need for radical transformation that only God can bring.
Reflection and Application
Ezekiel 20:29 serves as a profound mirror for contemporary believers, challenging us to examine the "high places" in our own lives. While we may not erect physical altars to pagan deities, anything that occupies the preeminent place in our hearts, demanding our ultimate loyalty, time, resources, or affection above God, functions as a modern "high place." This could manifest as an insatiable pursuit of career success, financial security, personal comfort, social validation, or even a self-righteous adherence to religious rituals without a genuine heart for God. The divine question, "What is the high place whereunto ye go?", resonates today, urging us to honestly confront where we seek our ultimate satisfaction, security, and identity. God desires exclusive devotion, a whole heart, not a divided one. This verse calls us to dismantle these spiritual "high places" in our lives, repenting of any form of idolatry and re-enthroning Christ as the undisputed Lord of all. It's a call to vigilance against subtle forms of idolatry that can subtly creep into our lives, diverting our worship and affections from the One who truly deserves them and who alone can truly satisfy.
Questions for Reflection
FAQ
What exactly were "high places" (bâmâh) in ancient Israel, and why were they problematic?
"High places" (Hebrew: bâmâh) were elevated sites, either natural hills or constructed platforms, used for religious worship. While some may have initially been used for legitimate worship of Yahweh, they became problematic because they were frequently associated with idolatry and syncretism—the blending of Yahwistic worship with the pagan practices of the surrounding Canaanite cultures. These practices often included fertility rites, ritual prostitution, and even child sacrifice, all of which were detestable to God. God commanded the Israelites to worship Him exclusively at a single, centralized sanctuary (later the Temple in Jerusalem) to prevent such spiritual compromise and maintain the purity of their devotion, as seen in Deuteronomy 12:2-5. The persistence of "high places" throughout Israel's history represented their chronic rebellion against God's covenant commands and a continual affront to His holiness.
Why is the specific naming of "Bamah" significant in Ezekiel 20:29?
The significance of "Bamah" in Ezekiel 20:29 lies in the powerful wordplay and irony. God asks, "What is the high place (bâmâh) whereunto ye go?" and then answers, "And the name thereof is called Bamah (Bâmâh) unto this day." This indicates that the generic term for these illicit worship sites (bâmâh) had become so synonymous with Israel's widespread and notorious idolatry that it was used as a proper noun (Bâmâh). It highlights that their rebellion was not hidden or occasional but was an open, recognized, and enduring practice. The very name they used for their worship sites became a testament to their spiritual unfaithfulness, making their sin undeniable and publicly acknowledged, even by themselves, serving as a permanent mark of their spiritual adultery.
Christ-Centered Fulfillment
Ezekiel 20:29, with its indictment of Israel's persistent idolatry at the "high places," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the true and perfect "High Place" of worship and reconciliation. Israel continually sought spiritual satisfaction and security in false gods and forbidden altars, but Christ is the singular, divinely appointed means by which humanity can truly approach God. He is the Lamb of God who takes away the sin of the world, making atonement for the very idolatry and rebellion that Ezekiel condemns. Through His sacrifice on the ultimate "high place" of Calvary, Jesus dismantled the power of sin and death, offering a new covenant where worship is no longer confined to physical locations like "high places" or even the Jerusalem Temple, but is to be offered in spirit and truth. He is our great High Priest who has entered the true heavenly sanctuary, providing perfect and eternal access to God. Thus, in Christ, the persistent human tendency to create "high places" of idolatry is overcome by the one true Way, Truth, and Life, inviting us to find our complete satisfaction and worship in Him alone, for in Him all the fullness of God was pleased to dwell and through Him, we are reconciled to God.