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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
3 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 30, 31.) Therefore say to the house of Israel, ‘This is what the Lord God says: You are defiling yourselves in the way of your fathers and indulging in their abominations; you are defiling yourselves with all your idols to this day. Shall I be inquired of by you, O house of Israel? As I live, declares the Lord God, I will not be inquired of by you.’ Imitate the vices of your fathers and walk in the same paths, so that similar sins may deserve a similar punishment, and you have advanced so far in wickedness that you offer your sons to demons by fire: and it is not enough for you to have done this once, but you continue to do the same up to the present. Not that the elders do these things in captivity, but that those who dwelt in Jerusalem and were threatened with captivity did not cease to do all these things. And when you are bound by such great sins, you seek my response? As I live, says the Lord God, I swear by myself that I will not answer you, and what follows:
(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 20:30 delivers a potent, rhetorical indictment from the Lord GOD to the exiled house of Israel, challenging them to confront their persistent and generational rebellion. It directly questions whether the current generation has not, in fact, mirrored the spiritual defilement and idolatrous unfaithfulness of their ancestors, thereby exposing the deep-rooted nature of their apostasy and the divine frustration with their unyielding disobedience to the covenant.
Context
Literary Context
Ezekiel 20:30 is situated within a lengthy and dramatic prophetic oracle in Ezekiel chapter 20, delivered to the elders of Israel who sought a word from the Lord. Instead of the expected comfort or guidance, they receive a profound historical recounting of Israel's unfaithfulness, beginning from their time in Egypt, through the wilderness wanderings, and into the Promised Land. This historical review, spanning verses 5-29, meticulously details God's gracious acts and Israel's repeated rebellion. Verse 30 serves as a critical pivot point, transitioning from the historical narrative to a direct, present-tense accusation against the contemporary audience. It forces the elders and the exiles to recognize that their current suffering is not merely an arbitrary judgment, but the inevitable consequence of a deeply entrenched pattern of sin that they themselves continue to perpetuate, setting the stage for the declarations of judgment and eventual promises of restoration that follow.
Historical & Cultural Context
The prophecy is given during the Babylonian exile, specifically around 593-571 BC. Judah had been conquered, Jerusalem was under siege or had fallen, and many of its inhabitants, including Ezekiel, were deported to Babylon. The exiled community was wrestling with their identity, their relationship with God, and the reasons for their national catastrophe. Many still harbored false hopes of a swift return or failed to grasp the profound spiritual roots of their predicament. The "fathers" refer to previous generations of Israelites who consistently violated the Mosaic Covenant, engaging in idolatry and adopting the detestable practices of surrounding Canaanite nations. These practices included child sacrifice (e.g., Leviticus 18:21), cultic prostitution, and the worship of various pagan deities like Baal and Asherah. The cultural understanding of "whoredom" (spiritual adultery) and "abominations" (detestable pagan rituals) would have been clear to the audience, representing the ultimate betrayal of Israel's unique covenant relationship with Yahweh, their divine "husband."
Key Themes
This verse is central to several profound themes within Ezekiel and the broader prophetic corpus. Foremost is the theme of Generational Sin and Continuity of Rebellion, emphasizing that the current generation is not merely inheriting guilt but actively choosing to perpetuate the same patterns of spiritual impurity and idolatry as their ancestors. This is not a denial of individual responsibility, a theme powerfully articulated in Ezekiel 18, but rather an acknowledgement of the pervasive influence of ingrained sinful patterns. Another critical theme is Spiritual Adultery (Idolatry), where Israel's turning away from Yahweh to worship other gods is consistently depicted as "whoredom," a profound betrayal of their covenant "marriage" to God (e.g., Hosea 1-3). The "abominations" are the specific, detestable pagan practices associated with this idolatry. Finally, the rhetorical questions underscore God's Righteous Indignation and Confrontation, expressing the Lord's profound disappointment, grief, and anger at His people's persistent and unrepentant rebellion, compelling them to confront their own culpability and the justice of His judgment.
Exposition and Analysis
Key Word Analysis
This primitive root signifies being foul, especially in a ceremonial or moral sense. It describes a state of contamination or defilement that renders an individual or a nation unfit for sacred purposes or fellowship with a holy God. In Ezekiel 20:30, it denotes Israel's profound spiritual uncleanness, a deep-seated defilement that has permeated their very being, making them abhorrent in God's sight and a constant source of offense to His holiness.
A primitive root meaning to commit adultery or fornication, often used of the female. Figuratively, and most significantly in prophetic literature, it refers to committing idolatry. The Jewish people are consistently portrayed as the spouse of Yahweh, and their pursuit of other gods is likened to a wife's betrayal of her husband. This term powerfully conveys the depth of Israel's covenant unfaithfulness, portraying it as a morally repugnant act of spiritual infidelity that breaks the sacred bond with their divine Husband.
This term denotes something disgusting, filthy, and especially idolatrous or, concretely, an idol itself. It refers to practices utterly detestable to God, particularly those associated with pagan worship, such as child sacrifice, cultic prostitution, and other perverse rituals that were integral to the idolatrous cults of the surrounding nations. Israel's engagement in these practices made them an object of revulsion and an "abomination" to the Lord, demonstrating their profound departure from His holy standards.
Verse Breakdown
"Wherefore say unto the house of Israel, Thus saith the Lord GOD;"
This opening imperative establishes the divine origin and authoritative weight of the message. Ezekiel is commanded to deliver a direct word from Yahweh (the covenant God, "Lord GOD," combining the titles Adonai and Yahweh), emphasizing that this is not merely human opinion but a solemn pronouncement from the sovereign and covenant-keeping God. The "house of Israel" refers to the entire covenant community, specifically the exiled generation being addressed, highlighting that the indictment applies to all who claim the name of Israel.
"Are ye polluted after the manner of your fathers?"
This is a potent rhetorical question, designed to elicit an undeniable affirmative answer. The Lord challenges the current generation, asking if they have not become spiritually defiled and morally corrupt in the very same way their ancestors did. It highlights a recurring, ingrained pattern of spiritual impurity and a failure to learn from the past, indicating a deep-seated, generational inclination towards sin and rebellion against God's holiness. The "manner of your fathers" underscores the continuity of their sinful choices, not merely inherited guilt but chosen imitation.
"and commit ye whoredom after their abominations?"
This second rhetorical question intensifies the indictment, specifically targeting their idolatry and spiritual unfaithfulness. "Whoredom" metaphorically describes their spiritual infidelity to Yahweh, their covenant husband, portraying their turning to other gods as an act of betrayal. They are accused of engaging in the same detestable, idolatrous practices ("abominations") that characterized their forefathers' apostasy, such as worshipping false gods and participating in pagan rituals. This emphasizes the unbroken cycle of their unfaithfulness and the depth of their spiritual betrayal, directly linking their current state to the historical patterns of rebellion.
Literary Devices
Ezekiel 20:30 masterfully employs several literary devices to convey its powerful and accusatory message. The most prominent is Rhetorical Question, used twice in quick succession ("Are ye polluted...?" and "and commit ye whoredom...?"). These questions are not posed to elicit information but to make a forceful accusation and to compel the audience to acknowledge their undeniable guilt. The expected affirmative answer underscores the self-evident truth of their sin. Metaphor is central to the verse's impact, particularly in the vivid and visceral use of "whoredom" to describe idolatry. This imagery transforms spiritual unfaithfulness into an act of sexual betrayal, emphasizing the intimacy of the covenant relationship God had with Israel and the heinous, repulsive nature of their apostasy. The phrase "after the manner of your fathers" also functions as Repetition of a historical pattern, highlighting the cyclical nature of Israel's rebellion and the continuity of their sin across generations. The use of the divine title "Lord GOD" (Adonai Yahweh) signifies divine Authority and Sovereignty, lending immense weight and solemnity to the accusation and emphasizing the covenant God's righteous indignation.
Theological and Thematic Connections
Ezekiel 20:30 profoundly underscores the persistent problem of human sin and the continuity of rebellion against God's covenant faithfulness. It reveals God's righteous indignation towards spiritual impurity and idolatry, which He views as a profound betrayal of His unique relationship with His people. The verse highlights that while God holds individuals accountable (as seen in Ezekiel 18), there can be a pervasive, generational inclination towards sin that requires radical divine intervention. It sets the stage for God's ultimate plan to gather and cleanse His people, not because of their righteousness, but for the sake of His holy name, demonstrating His unwavering commitment to His covenant despite their infidelity.
Reflection and Application
Ezekiel 20:30 serves as a timeless mirror, prompting us to engage in honest self-examination regarding our own spiritual state and the patterns we perpetuate. It challenges us to consider if we are passively or actively repeating sins of past generations, whether within our families, communities, or even the broader church. The call to break free from cycles of spiritual impurity and idolatry is urgent and demands intentionality. This verse warns against any form of spiritual compromise, urging us to identify and dismantle "abominations" in our lives – anything that competes for the supreme devotion due only to God. This could manifest as materialism, self-worship, cultural values that contradict biblical truth, or even subtle forms of spiritual apathy. Our devotion must be singular and pure, reflecting a genuine love for the Lord that transcends inherited patterns or societal pressures. Learning from the historical failures of Israel, we are called to a vigilant faithfulness, recognizing that God's patience, while great, is always accompanied by His unwavering expectation of holiness and exclusive devotion.
Questions for Reflection
FAQ
What does "polluted after the manner of your fathers" mean?
This phrase in Ezekiel 20:30 refers to the current generation of Israelites engaging in the same patterns of spiritual impurity and moral defilement that characterized their ancestors. It's not about being punished for their fathers' sins, but about actively choosing to follow their rebellious example. The "pollution" refers to both ritual uncleanness and, more importantly, moral corruption and unfaithfulness to God, particularly through idolatry and disobedience to His covenant laws. The Lord is essentially asking, "Are you not just like them, repeating their mistakes?" This concept is further explored in Ezekiel 18, which emphasizes individual accountability, yet acknowledges the pervasive influence of generational behavior and choice.
How is "whoredom" used in this verse?
In Ezekiel 20:30, "whoredom" (Hebrew: zânâh) is used metaphorically to describe Israel's spiritual unfaithfulness to God. God had entered into a covenant relationship with Israel, often depicted as a marriage, where He was the faithful husband and Israel His bride. When Israel turned away from Yahweh to worship other gods or engage in pagan practices, it was considered an act of spiritual adultery or "whoredom." This powerful metaphor is common throughout the prophetic books (e.g., Hosea 1-3, Jeremiah 3) to highlight the depth of their betrayal and the breaking of their sacred covenant vows.
What are the "abominations" mentioned here?
The "abominations" (Hebrew: shiqqûwts) refer to practices that were utterly detestable and repugnant to God, primarily those associated with pagan worship and idolatry. These included the worship of false gods, child sacrifice (e.g., Leviticus 18:21), cultic prostitution, and other immoral rituals common among the Canaanite nations. Israel's participation in these practices was a direct violation of God's commands and a profound defilement of their covenant relationship with Him, making them spiritually abhorrent in His sight.
Christ-Centered Fulfillment
Ezekiel 20:30, with its stark indictment of Israel's generational pollution and spiritual whoredom, powerfully foreshadows the profound need for a radical, divine cleansing that only Christ could provide. The persistent failure of Israel to break free from the patterns of their fathers underscores the futility of human effort in overcoming deep-seated sin and the curse of the law. The rhetorical question, "Are ye polluted after the manner of your fathers?", finds its ultimate answer not in Israel's repentance, but in God's sovereign act of redemption through His Son. Jesus Christ, the spotless Lamb of God, came to bear the pollution and abominations of humanity, offering Himself as the perfect sacrifice to cleanse us from all unrighteousness (as seen in 1 John 1:7). Through His atoning work, believers are no longer bound by the "manner of their fathers" in sin, but are made new creations (2 Corinthians 5:17), receiving a new heart and a new spirit (echoing the promise in Ezekiel 36:26-27). In Christ, the cycle of spiritual whoredom is broken, and true worship in spirit and truth becomes possible, fulfilling the ultimate desire of God for a people purified and devoted solely to Him (John 4:23-24).