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Commentary on Ezekiel 20 verses 33–44
The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all their peculiarities and conform to those among whom they lived; but God had told them that the design should not take effect, Eze 20:32. Now, in these verses, he shows particularly how it should be frustrated. They aimed at the mingling of the families of Israel with the families of the countries; but it will prove in the issue that the wicked Israelites, notwithstanding their compliances, shall not mingle with them in their prosperity, but shall be distinguished from them for destruction; for idolatrous Israelites, that are apostates from God, shall be sooner and more sorely punished than idolatrous Babylonians that never knew the way of righteousness. Read and tremble at the doom here passed upon them; it is backed with an oath not to be reversed: As I live, saith the Lord God, thus and thus will I deal with you. They think to make both Jerusalem and Babylon their friends by halting between two; but God threatens that neither of them shall serve for a rest or refuge for them.
I. Babylon shall not protect them, nor any of the countries of the heathen; for God will cast them out of his protection and then what prince, what people, what place, can serve to be a sanctuary to them? God was Israel's King of old, and had they continued his loyal subjects he would have ruled over them with care and tenderness for their good, but now with a stretched-out arm, and with fury poured out, will I rule over them, Eze 20:33. That power which should have been exerted fore their protection shall be exerted for their destruction. Note, There is no shaking off God's dominion; rule he will, either with the golden sceptre or with the iron rod; and those that will not yield to the power of his grace shall be made to sink under the power of his wrath. Now when God is angry with them, though they may think that they shall be lost in the crowd of the heathen among whom they are scattered, they will be disappointed; for (Eze 20:34) I will gather you out of the countries wherein you are scattered, as, when the rebels are dispersed in battle, those that have escaped the sword of war are pursued and brought together out of all the places whither they were scattered, to be punished by the sword of justice. They shall be brought into the wilderness of the people (Eze 20:35), either into Babylon, which is called a wilderness (Eze 19:13), and the desert of the sea (Isa 21:1), or into some place which, though full of people, shall be to them as the wilderness was to Israel after they came out of Egypt, a place where God will plead with them face to face, as he pleaded with their fathers in the wilderness of Egypt (Eze 20:36), - where their carcases shall fall and where he will swear concerning them that they shall never return to Canaan, as he did swear concerning their fathers that they should never come into Canaan, - where he will avenge the breach of his law with as much terror as that with which he gave it in the wilderness of Sinai. Note, God has a good action against apostates, and will find not only time, but a proper place, to plead with them in upon that action, a wilderness even in the midst of the people for that purpose.
II. Israel shall be no more able to protect them than Babylon could; nor shall their relation to God's people stand them in any more stead for the other world than their compliance with idolaters shall for this world; nor shall they stand in the congregation of the righteous any more than in the congregation of evil-doers; for there will come a distinguishing day, when God will separate between the precious and the vile; he will cause them, as the shepherd causes his sheep, to pass under the rod, when he tithes them (Lev 27:32), that he may mark which is for God. God will take particular notice of each of them, one by one, as sheep are counted, and he will bring them into the bond of the covenant (Eze 20:37); he will try them and judge of them according to the tenour of the covenant, and the difference made between some and others by the blessings and curses of the covenant. Or it may refer to those among them that repented and reformed; he will cause them to pass under the rod of affliction, and, having done them good by it, he will bring them again into the bond of the covenant, will be to them a God in covenant, and use them again as heirs of promise.
1.He will separate the wicked from among them (Eze 20:38): "I will purge out from among you the rebels, who have been a grief and scandal to you, and who have by their rebellions brought all these calamities upon you." The judgments of God shall find them out, and their naming the name of Israel shall be no shelter to them. They shall be brought out of the countries where they sojourn, and shall not have that rest in them which they promised themselves. But they shall not enter into the land of Israel, nor enjoy the benefit of that rest which God has promised to his people. Note, Though godly people may share with the wicked in the calamities of the world, yet wicked people shall have no share with the godly in the heavenly Canaan; but it shall be part of the blessedness of that world that they shall be purged out from among them, the tares from the wheat, the chaff from the corn, Eze 13:9. But wherever these idolaters of the house of Israel were contriving to worship both God and their idols, thinking to please both, God here protests against it (Eze 20:39), as Elijah had done in his name: "If the Lord be God, then follow him, but, if Baal, then follow him; if you will serve your idols, do, and take what comes of it; but then do not pretend relation to God and a religious regard to him, nor pollute his holy name with your gifts at his altar." Spiritual judgments are the sorest judgments. Two of that kind of judgments are threatened in this verse against those that were for dividing between the God of Israel and the gods of the nations: - (1.) That they should be given up to the service of their idols. To them he said ironically, "Since you will not hearken unto me, go you, serve every one his idols, now that you think it will be for your interest, and hereafter also. You shall go on in it. Ephraim is joined to idols, let him alone; let him take his course, and see what he will get by it at last." Note, Those who think to serve themselves by sin will find in the end that they have but enslaved themselves to sin. (2.) That they should be cut off from the service of God and communion with God: "You shall not pollute my holy name with your vain oblations, Isa 1:11. You bring your gifts in your hands, wherewith you pretend to honour me, but at the same time you bring your idols in your hearts, and therefore you do but pollute me, which I will not suffer any more," Amo 5:21, Amo 5:22. Note, Those are justly forbidden God's house that profane his house.
2.He will separate them to himself again. (1.) He will gather them in mercy out of the countries whither they were scattered, to be monuments of mercy, as the incorrigible were gathered to be vessels of wrath, Eze 20:41. Not one of God's jewels shall be lost in the lumber of this world. (2.) He will bring them to the land of Israel, which he had promised to give to their fathers; and the discontinuance of their possession shall be no defeasance of their right; it is the land of Israel still, and thither God will bring them safely again, Eze 20:42. (3.) He will re-establish his ordinances among them, will set up his sanctuary in his holy mountain, which is here called the mountain of the height of Israel; for, though the Mount Zion was none of the highest mountains, yet the temple there was one of the highest honours of Israel. It is promised that those who preserved their integrity, and would not serve idols, in other lands, shall return to their prosperity and shall serve the true God in their own land: All of them in the land shall serve me. Note, It is the true happiness of a people, and a sure token for good to them, when there is a prevailing disposition in them to serve God. Whereas God had forbidden the idolaters to bring their gifts to his altar, of these he will require offerings and first-fruits, and will accept them, Eze 20:40. What he does not require he will not accept, but what is done with a regard to his precepts he will be well pleased with. He will accept them with their sweet savour, or savour of rest (Eze 20:41), as being very grateful to him and what he takes a complacency in; whereas, to hypocritical worshippers, he says, I will not smell in your solemn assemblies. (4.) He will give them true repentance for their sins, Eze 20:43. When they find how gracious God is to them they will be overcome with his kindness, and blush to think of their bad behaviour towards so good a God: "There, in my holy mountain, when you come to enjoy the privileges of that again, there shall you remember your doings, wherein you have been defiled." Note, The more conversant we are with God's holiness the more we shall see of the odious nature of sin. There you shall loathe yourselves in your own sight. Note, Ingenuous evangelical repentance makes people loathe themselves for their sins, as Job 42:5, Job 42:6. (5.) He will give them the knowledge of himself: They shall know by experience that he is the Lord, that he is a God of almighty power and inexhaustible goodness, kind to his people and faithful to his covenant with them. Note, All the favours we receive from God should lead us into a more intimate acquaintance with him. (6.) He will do all this for his own name's sake, notwithstanding their undeservings and ill-deservings (Eze 20:44); he has wrought with them, that is, wrought for them, wrought in favour of them, wrought in concurrence with them, they doing their endeavour; he has wrought with them purely for his name's sake. His reasons were all fetched from himself. Had he dealt with them according to their wicked ways and their corrupt doings, though they were the better and sounder part of the house of Israel, he would have left them to be scattered and lost with the rest; but he recovered and restored them for the sake of his own name, not only that it might not be polluted (Eze 20:14), but that he might be sanctified in them before the heathen (Eze 20:41), that he might sanctify himself (so the word is); for it is God's work to glorify his own name. He will do well for his people that he may have the glory of it, that he may manifest himself to be a God pardoning sin and so keeping promise, that his people may praise him, and that their neighbours may likewise take notice of him, as they did when God burned again their captivity, Psa 126:3. Then said they among the heathen, The Lord has done great things for them.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(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 39.) And you, house of Israel, thus says the Lord God: each one of you after your idols walk, and serve them. But if you will not listen to me even in this, and you will further defile my holy name in your gifts and in your idols. LXX: And you, house of Israel, thus says the Lord God: Each one of you take away your inventions, and after this, if you will listen to me, and you will no longer defile my holy name in your gifts and in your pursuits. Symmachus has interpreted this passage more clearly: Each of you, going after your own idols, serve them, because you do not want to listen to me. But do not further pollute my holy name with your offerings and statues. On my holy mountain, on the high mountain of Israel, says the Lord God, there the whole house of Israel will serve me. The translation by Symmachus has this meaning: Because you do not want to serve me, go and serve the idols, and trample the footsteps of your own statues. For you do not want to hear me, so that you do not sacrifice offerings to me, nor burn incense, nor call yourselves my people. For my worshippers do not serve me in the places of light, temples, and idols, like you do, but on my holy mountain, on the high mountain of Israel. Moreover, the Septuagint explains the true meaning. Abandon your former thoughts and remove the sins of evil inventions; and if after this you listen to me and do not defile my name in your gifts and idols, then you shall offer sacrifices to me on my holy mountain and all the house of Israel shall serve me. But Aquila, on Symmachus' side, agrees in part and disagrees in part: 'Go,' he says, 'after your idols, and serve them, because you are unworthy of my reign, and your worship does not please me. But if you do not even hear me on this matter, but defile my holy name, pretending to offer to me what you offer to idols, and you blaspheme my name alone, so that, as worshipers of idols, you call yourselves my own; know this, that on my holy mountain, on the high mountain of Israel, there all the house of Israel will serve me, not you who serve idols, but all the house of Israel that will believe later.'
(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 20:39 presents a searing divine rebuke to the house of Israel, conveying the Lord GOD's profound frustration with their persistent spiritual hypocrisy and syncretistic worship. It functions as a sharp, rhetorical challenge: if they are so intent on serving their pagan idols, they should do so completely, but they are absolutely forbidden from continuing to defile God's sacred name by attempting to blend their idolatrous practices and offerings with the worship due exclusively to Him. The verse powerfully underscores God's demand for unadulterated devotion and His utter intolerance for any form of spiritual compromise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:39 employs several potent literary devices to convey its message with striking force and clarity. Sarcasm is perhaps the most prominent, as God's initial command, "Go ye, serve ye every one his idols," is clearly not an endorsement but a bitter, exasperated challenge to Israel's spiritual duplicity. This is immediately followed by a sharp antithesis ("but pollute ye my holy name no more"), contrasting the false freedom to serve idols with the absolute prohibition against defiling God's holiness. The use of "my holy name" is a powerful instance of metonymy, where "name" stands for God's entire character, reputation, and divine essence, emphasizing the gravity of their offense against His very being. The repeated mention of "idols" (Hebrew gillûwl) is a form of dysphemism, using a demeaning and contemptuous term (often translated as "dung-gods" or "filthy things") to express God's utter disdain for these false deities, stripping them of any power or reverence and highlighting their true worthlessness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:39 profoundly articulates God's unwavering demand for exclusive worship and His abhorrence of spiritual syncretism. It reveals that God values genuine, undivided devotion over hypocritical ritualism or outward acts of piety performed with a divided heart. The Lord would rather His people openly reject Him than pretend to serve Him while simultaneously honoring other gods, as such mixed worship fundamentally defiles His holy character and reputation. This principle extends beyond overt idolatry to any divided allegiance in the believer's life, challenging the notion that one can serve both God and worldly masters without compromising divine holiness and the integrity of one's faith.
REFLECTION AND APPLICATION
Ezekiel 20:39 serves as a timeless and piercing mirror for self-examination, calling believers in every generation to scrutinize the sincerity and exclusivity of their devotion to God. While overt idol worship of physical statues may be rare in many contemporary contexts, the principle of divided allegiance remains profoundly relevant. Modern "idols" can manifest as anything that competes for our ultimate loyalty, time, affection, or trust—be it career success, material possessions, social media validation, personal comfort, self-worship, or even the pursuit of moral righteousness apart from Christ. This verse challenges us to consider if our "gifts" (our worship, service, resources, and very lives) are truly offered to God alone, or if we are inadvertently attempting to "pollute His holy name" by giving Him a portion while our hearts are truly invested elsewhere. Genuine faith demands wholehearted commitment, reminding us that our actions and priorities must align with our profession of faith, honoring God's unique and holy name in every facet of our lives.
Questions for Reflection
FAQ
What does it mean for Israel to "pollute" God's holy name?
Answer: To "pollute" God's holy name means to desecrate, defile, or make common that which is sacred and set apart. In Ezekiel 20:39, Israel polluted God's name by engaging in syncretistic worship—attempting to worship the Lord while simultaneously serving pagan idols. By bringing "gifts" (sacrifices) to God alongside their idol worship, they treated the unique, holy God of Israel as if He were just another deity among the false gods, thereby diminishing His sacredness and bringing His reputation into disrepute. This was a grave offense against His covenantal identity and His demand for exclusive devotion, as highlighted in passages like Leviticus 18:21.
Is God actually telling them to "go serve their idols"?
Answer: No, God is not genuinely commanding or endorsing idol worship. This is a powerful example of divine sarcasm and rhetorical challenge, born out of profound exasperation with Israel's persistent spiritual hypocrisy. God is essentially saying, "If you are so determined to be unfaithful and serve other gods, then go ahead and do it fully and openly. But stop pretending to serve Me while your hearts and practices are divided." The immediate follow-up, "but pollute ye my holy name no more," clarifies that the true intent is a severe prohibition against their syncretistic practices, which defiled His unique holiness. This is similar to the rhetorical question posed by Elijah in 1 Kings 18:21, challenging Israel to make a clear choice between Yahweh and Baal.
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:39, with its stark condemnation of divided loyalty and its demand for exclusive worship, finds its ultimate fulfillment and resolution in Jesus Christ. The Old Testament's repeated indictment of Israel's inability to maintain wholehearted devotion underscores humanity's profound spiritual brokenness and our innate tendency towards idolatry, even when attempting to serve God. We are incapable, in our own strength, of rendering the pure, undivided worship that God demands. However, Jesus Christ perfectly fulfilled the law's demand for exclusive devotion, living a life of absolute obedience to the Father, always doing what pleased Him (John 8:29). He is the true and only object of worship, the one through whom all genuine access to God is granted, for He is "the way, the truth, and the life" (John 14:6). In Christ, believers are empowered by the Holy Spirit to turn from all forms of idolatry—whether overt or subtle—and to offer sincere, unpolluted worship to God. His perfect sacrifice cleanses us from the defilement of our divided hearts, enabling us to truly serve the one Lord with undivided allegiance, making us a people zealous for good works and truly honoring His holy name (Titus 2:14). Through Him, the impossible demand of Ezekiel 20:39 becomes a Spirit-empowered reality for the new covenant community, the church, called to be a holy people set apart for God's glory, a "chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9).