Ezekiel 23:21

KJV

Thus thou calledst to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth.

KJV (with Strong's)

Thus thou calledst to remembrance {H6485} the lewdness {H2154} of thy youth {H5271}, in bruising {H6213} thy teats {H1717} by the Egyptians {H4714} for the paps {H7699} of thy youth {H5271}.

Complete Jewish Bible

You yearned for the lewdness of your girlhood, when the Egyptians used to fondle your nipples and caress your young breasts

Berean Standard Bible

So you revisited the indecency of your youth, when the Egyptians caressed your bosom and pressed your young breasts.

American Standard Version

Thus thou calledst to remembrance the lewdness of thy youth, in the handling of thy bosom by the Egyptians for the breasts of thy youth.

Commentary

### SUMMARY
Ezekiel 23:21 serves as a potent divine indictment within a graphic allegory, where God, through the prophet Ezekiel, condemns Judah (represented by Oholibah) for her profound spiritual unfaithfulness. The verse pointedly recalls Judah's persistent historical pattern of idolatry and illicit political alliances, particularly with Egypt, portraying these actions as a shameful regression to the depraved practices of her spiritual infancy. It vividly depicts the self-inflicted defilement and moral degradation that resulted from seeking security and satisfaction in foreign nations and their gods rather than in the exclusive covenant relationship with the Lord, underscoring God's active remembrance of their persistent rebellion and the deep shame associated with such betrayal.

### CONTEXT
* **Literary Context:** Ezekiel 23 presents an extended and highly graphic allegory, personifying the Northern Kingdom of Israel (Samaria, Oholah) and the Southern Kingdom of Judah (Jerusalem, Oholibah) as two sisters who engage in spiritual harlotry. This chapter is situated within a larger series of oracles against Jerusalem and Judah, which systematically detail their transgressions and prophesy their impending destruction. Verse 21 specifically targets Oholibah (Judah), recalling her early fascination and alliances with Egypt. This recollection is crucial as it demonstrates that Judah's current judgment is not an isolated event but the culmination of a long-standing pattern of covenant infidelity, stretching back to her formative years as a nation. The shocking and explicit sexual imagery throughout the chapter is intentionally employed to convey the depth of God's pain, righteous anger, and profound sense of betrayal over His people's spiritual adultery.
* **Historical & Cultural Context:** The historical setting for Ezekiel's prophecy is the Babylonian exile in the 6th century BCE, a period marked by Judah's repeated political and religious compromises. Both Israel and Judah, despite their covenant with Yahweh, frequently sought military and political stability through alliances with powerful pagan empires like Egypt and Assyria. These alliances were consistently condemned by prophets such as Isaiah and Jeremiah because they fundamentally represented a lack of trust in God's protection and inevitably led to the adoption of foreign deities and religious practices, which constituted idolatry. The "youth" referenced in the verse likely alludes to the early history of Israel, perhaps even their time in Egypt or the period immediately following the Exodus, when they demonstrated a recurring propensity for idolatry, as exemplified by the incident of the [golden calf](/exodus/32 "Exodus 32 - The Golden Calf"). The pervasive sexual metaphor of Israel as God's unfaithful bride is deeply embedded in prophetic literature, reflecting the covenant as a marriage and spiritual unfaithfulness as adultery.
* **Key Themes:** Ezekiel 23:21 powerfully contributes to several foundational themes within the book of Ezekiel and the broader prophetic tradition. A primary theme is **Spiritual Adultery and Unfaithfulness**, where Israel's idolatry and reliance on foreign powers are depicted as a profound betrayal of her covenant vows to Yahweh, her divine husband. This motif is pervasive in prophetic books, notably in passages like [Jeremiah 3:6-10](/jeremiah/3-6-10 "Jeremiah 3:6-10 - Israel's Spiritual Harlotry") and throughout [Hosea 1-3](/hosea/1 "Hosea 1-3 - Hosea's Marriage as a Metaphor for Israel's Unfaithfulness"). Another crucial theme is the **Consequences of Sinful Alliances**, illustrating how seeking security and identity apart from God inevitably leads to defilement, shame, and ultimately, divine judgment. Judah's historical entanglements with Egypt, far from providing salvation, resulted in spiritual degradation and further provoked God's wrath. Finally, the verse underscores **Divine Remembrance and Justice**, demonstrating that God does not forget His people's persistent patterns of rebellion. Their present suffering is presented as a just consequence of a long history of unfaithfulness, serving as a solemn reminder that God's patience has limits and His righteous judgment will eventually fall upon unrepentant sin, a truth consistently proclaimed throughout [the book of Ezekiel](/ezekiel/1 "The Book of Ezekiel - Divine Judgment and Restoration").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **remembrance (Hebrew, _pâqad'_):** This word (H6485) carries a broad semantic range, encompassing "to visit," "to oversee," "to muster," "to charge," "to care for," "to miss," "to punish," and "to remember." In this context, "calledst to remembrance" (a hiphil form) implies that Judah herself, through her continued actions and persistent sin, effectively brought her past "lewdness" back into God's active consideration, thereby triggering divine judgment. It suggests a re-activation or re-acknowledgment of past offenses, not merely a passive recall, indicating God's active engagement with their history.
* **lewdness (Hebrew, _zimmâh'_):** This term (H2154) denotes a "plan," particularly a "bad one," often referring to "heinous crime," "wickedness," or "depravity," frequently with strong sexual connotations. It signifies a premeditated, morally reprehensible act, emphasizing the intentional and egregious nature of Judah's spiritual infidelity and idolatrous practices. It is not merely a mistake or an accidental deviation but a deliberate, wicked scheme of the heart, a chosen path of moral corruption.
* **bruising (Hebrew, _ʻâsâh'_):** While _ʻâsâh_ (H6213) is a very common Hebrew verb meaning "to do" or "to make" in its broadest sense, its usage here as "bruising" (a specific nuance within its wide application) is highly significant. It implies a violent, deforming, or damaging action. In this graphic context, it suggests that Judah's illicit engagement with Egypt resulted in a self-inflicted defilement, a painful and shameful distortion of her very essence, driven by her unholy desires for Egyptian "paps" (symbolizing their idolatrous practices and political allure). It highlights the self-destructive nature of her spiritual harlotry.

#### Verse Breakdown
* **"Thus thou calledst to remembrance the lewdness of thy youth":** This clause establishes a direct causal link between Judah's current state and impending judgment, and her historical pattern of sin. The phrase "calledst to remembrance" implies that Judah's ongoing, unrepentant behavior served as the catalyst, reactivating God's memory and bringing her long-standing "lewdness" (moral depravity, spiritual harlotry) from her early days as a nation ("thy youth") back into the forefront of divine judgment. It underscores the cumulative nature of sin and God's righteous response to persistent rebellion.
* **"in bruising thy teats by the Egyptians for the paps of thy youth":** This highly graphic and disturbing imagery explains the specific nature of Judah's "lewdness." "Teats" (H1717, _dad_) and "paps" (H7699, _shad_) both refer to breasts, symbolizing intimacy, nourishment, and sexual allure. The "bruising" (H6213, _ʻâsâh_) suggests a violent, self-inflicted defilement or a painful disfigurement. Judah, in her spiritual prostitution, allowed herself to be violated or debased by the Egyptians, actively seeking their "paps"—their idolatrous practices, their false security, and their worldly allure—which she had desired even in her "youth." This portrays a profound and shameful spiritual degradation, where Judah actively pursued and suffered defilement in her pursuit of illicit alliances and false gods, demonstrating a deep-seated spiritual perversion.

#### Literary Devices
Ezekiel 23:21 is profoundly shaped by **Allegory** and **Metaphor**, where the prophet employs the vivid, extended narrative of Oholibah (representing Jerusalem/Judah) as a harlot to illustrate the nation's spiritual unfaithfulness to God. The explicit sexual imagery functions as a powerful **Metaphor** for idolatry and illicit political alliances, portraying them as acts of spiritual adultery against the covenant-keeping God. The verse employs **Personification**, treating Judah as a woman who engages in depraved acts, making the abstract concept of national sin concrete and visceral. The language is characterized by **Graphic Imagery**, particularly "bruising thy teats by the Egyptians for the paps of thy youth," which is designed to evoke strong emotional responses of disgust and shame, underscoring the severity of Judah's sin and the depth of her moral degradation. This explicit imagery serves not only to condemn but also to shock the audience into recognizing the repulsive nature of their spiritual rebellion from God's holy perspective.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:21 powerfully articulates the profound theological truth that God remembers the persistent unfaithfulness of His people and that historical patterns of sin lead to inevitable judgment. The graphic depiction of Judah's spiritual harlotry with Egypt underscores the gravity of idolatry and the dangers of seeking security and identity in worldly alliances rather than in the exclusive covenant relationship with Yahweh. It reveals God's righteous indignation over His people's betrayal, emphasizing that their present suffering is a just consequence of a long history of rebellion, not merely isolated transgressions. This passage serves as a sobering reminder that God's covenant demands exclusive devotion, and any deviation into syncretism or reliance on human power structures constitutes a profound spiritual offense that brings shame and divine retribution.

* [Deuteronomy 32:15-18](/deuteronomy/32-15-18 "Deuteronomy 32:15-18 - Jeshurun's Rebellion and Idolatry")
* [Hosea 4:12-13](/hosea/4-12-13 "Hosea 4:12-13 - Spiritual Adultery and Idolatry")
* [Jeremiah 2:36-37](/jeremiah/2-36-37 "Jeremiah 2:36-37 - Judah's Reliance on Egypt and Assyria")

### REFLECTION AND APPLICATION
Ezekiel 23:21, despite its graphically unsettling nature, offers profound and timeless lessons for contemporary believers. It confronts us with the insidious nature of spiritual compromise and the enduring temptation to seek fulfillment, security, or identity outside of our exclusive devotion to God. Just as ancient Judah prostituted herself with pagan nations and their gods, we can be prone to seeking validation, comfort, or success in worldly systems, ideologies, or possessions, allowing them to subtly displace God from His rightful place in our hearts. This verse calls us to a radical self-examination: What "Egypts" are we bruising ourselves for? What false "paps" are we seeking for nourishment or satisfaction that only God can truly provide? It urges us to recognize that true security, lasting peace, and genuine flourishing are found solely in unwavering trust and obedience to the Lord. We must vigilantly guard our hearts against any form of idolatry, whether overt or subtle, and commit to living lives of uncompromising faithfulness to the One who has called us into covenant with Himself.

#### Questions for Reflection
* **In what areas of my life might I be seeking security or satisfaction from "worldly alliances" (e.g., career, finances, relationships, social status) rather than from God alone?**
* **How might subtle forms of idolatry manifest in my daily choices, priorities, and affections?**
* **What past patterns of spiritual compromise or unfaithfulness does God desire me to "call to remembrance" in order to repent and turn back to Him fully?**

### FAQ

**Why is the language in Ezekiel 23:21 so graphic and disturbing?**

Answer: The graphic language in Ezekiel 23:21 and throughout the entire chapter is intentionally shocking and visceral, designed to convey the extreme nature of Judah's spiritual unfaithfulness and idolatry in terms that would deeply resonate with the audience. By depicting Judah as a harlot who "bruises her teats" for foreign "paps," God uses the most repulsive imagery of sexual depravity and self-inflicted harm to illustrate the profound shame, defilement, and moral degradation that resulted from their spiritual adultery. This intense imagery underscores God's deep pain and righteous anger over His people's betrayal of their covenant relationship, making it clear that their actions were not trivial but an abhorrent violation of sacred trust. It forces the reader to confront the ugliness of sin from God's holy perspective. The prophets often employed such bold metaphors to break through the spiritual apathy of the people, as seen in other passages like [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - Hosea's Marriage to a Prostitute") and [Jeremiah 3:1-5](/jeremiah/3-1-5 "Jeremiah 3:1-5 - Israel's Unfaithfulness and Return").

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:21, with its graphic portrayal of Israel's spiritual harlotry and self-inflicted defilement, finds its profound Christ-centered fulfillment in the person and work of Jesus. The "lewdness of youth" and the "bruising" for foreign "paps" highlight humanity's inherent tendency to turn from God and seek satisfaction in idols and worldly alliances, a pattern of sin that culminated in the rejection and crucifixion of the Son of God. Christ, however, stands as the faithful Bridegroom, the one who perfectly fulfills the covenant that Israel repeatedly broke. While Judah debased herself through unholy alliances, Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered Himself as the ultimate sacrifice, bearing the shame and defilement of our spiritual adultery on the cross. He was "bruised" (Isaiah 53:5) not for illicit desires, but to redeem His bride, the Church, from her spiritual prostitution, making her pure and blameless before God (see [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ Loves the Church")). The New Covenant, established through His blood, is not based on human faithfulness that constantly "calls to remembrance" past sins, but on Christ's perfect righteousness and atoning work, which offers forgiveness and new life (as promised in [Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant")). In Christ, the cycle of unfaithfulness and judgment is broken, and a true, undefiled union with God is made possible, fulfilling the ultimate purpose of God's covenant love and providing the only true source of security and satisfaction (cf. [John 4:13-14](/john/4-13-14 "John 4:13-14 - The Living Water")).

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