Ezekiel 23:40

“Summary of Charges and Final Sentence”· Ezekiel 23:36–49Read in context
King James Version
And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,
KJV (with Strong's)
And furthermore H637, that ye have sent H7971 for men H582 to come H935 from far H4801, unto whom a messenger H4397 was sent H7971; and, lo, they came H935: for whom thou didst wash H7364 thyself, paintedst H3583 thy eyes H5869, and deckedst H5710 thyself with ornaments H5716,
Complete Jewish Bible
"Worse still, you sent a messenger summoning men to come from a distance; and they came. For them you washed yourself, painted your eyes, decked yourself with your finery,
Berean Standard Bible
Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry.
American Standard Version
And furthermore ye have sent for men that come from far, unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paint thine eyes, and deck thyself with ornaments,
World English Bible Messianic
Furthermore you have sent for men who come from far, to whom a messenger was sent, and behold, they came; for whom you did wash yourself, paint your eyes, and decorate yourself with ornaments,
Geneva Bible (1599)
And howe much more is it that they sent for men to come from farre vnto whom a messenger was sent, and loe, they came? for whome thou diddest wash thy selfe, and paintedst thine eyes, and deckedst thee with ornaments,
Young's Literal Translation
And also that they send to men coming from afar, Unto whom a messenger is sent, And lo, they have come in for whom thou hast washed, Painted thine eyes, and put on adornment.
Nederlands · STVE
Dit is er ook, dat zij gezonden hebben tot mannen, die van verre zouden komen; tot dewelken als een bode gezonden was, ziet, zo kwamen zij, voor dewelken gij u wiest, uw ogen blankettet en u met sieraad versierdet;
Translation
See also
2 Koningen 9:30Jeremia 4:30Ezechiël 16:13Ezechiël 16:16Jesaja 3:18Jesaja 3:23Jesaja 57:9
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Oholah and Oholibah
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In the KJVVerse 21,048 of 31,102 · 67.7%

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Summary

Ezekiel 23:40 offers a stark and vivid portrayal of Judah's profound spiritual harlotry, personified as Aholibah. This verse underscores her deliberate and eager pursuit of illicit alliances with foreign nations, depicting her elaborate efforts to beautify herself not for God, her divine husband, but for worldly powers and their idolatrous practices. Within the broader context of a scathing allegorical indictment, the verse highlights Judah's deep-seated covenant unfaithfulness, which inevitably invited severe divine judgment.

Context

Literary Context

Ezekiel 23 unfolds as an extended and graphic allegory of two sisters, Aholah (Samaria, representing the northern kingdom of Israel) and Aholibah (Jerusalem, representing the southern kingdom of Judah). The chapter systematically chronicles their escalating spiritual harlotry, which symbolizes their rampant idolatry and unholy political alliances with pagan nations. Verse 40 specifically focuses on Aholibah (Judah/Jerusalem), appearing after a detailed account of her sister Aholah's downfall due to similar sins. The narrative progression emphasizes that Aholibah, despite witnessing the devastating judgment upon Aholah, failed to learn from her sister's fate and instead plunged into even deeper apostasy. This particular verse highlights Judah's active and intentional preparation for these illicit relationships, setting the stage for the severe divine judgment pronounced in the subsequent verses of the chapter, where God declares His intent to bring their "lovers" against them.

Historical & Cultural Context

The historical backdrop for Ezekiel 23:40 is the tumultuous period leading up to the Babylonian exile, during which Judah found itself precariously positioned between the powerful empires of Egypt, Assyria, and Babylon. Rather than placing their trust in the Lord for protection and provision, Judah repeatedly sought political and military alliances with these foreign powers. Such alliances inevitably led to the adoption of their pagan religious practices and deities, a direct violation of their covenant with Yahweh. Culturally, the imagery of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" draws from common beautification practices in the ancient Near East, often associated with a woman preparing for a suitor or, in this allegorical context, a prostitute preparing for clients. The application of kohl (eyeliner) was a widespread cosmetic practice, and elaborate adornments signified status and allure. By applying this imagery to Judah, Ezekiel powerfully emphasizes the nation's eager and intentional pursuit of these unholy alliances, viewing them as desirable "lovers" rather than recognizing them as a profound betrayal of their covenant with God.

Key Themes

This verse contributes significantly to several overarching themes prevalent in Ezekiel and the broader prophetic literature. The most prominent is Spiritual Adultery, where Judah's profound unfaithfulness to God is metaphorically depicted as harlotry, a recurring motif for idolatry and covenant breaking throughout the Old Testament, as seen in Jeremiah 3:6. Another crucial theme is Idolatry and Foreign Alliances, highlighting how Judah's pursuit of security and prosperity from pagan nations directly violated God's commands and led to the adoption of their deities and practices, standing in stark contrast to the exclusive devotion demanded by the Mosaic Covenant in passages like Exodus 20:3-5. The detailed description of Aholibah's beautification underscores the Deliberate Nature of Rebellion, emphasizing that Judah's sin was not a passive slide into apostasy but an active, conscious choice to abandon God's ways for worldly enticements. Finally, this verse is integral to the theme of God's Indignation and Judgment, as it meticulously lays the groundwork for the righteous wrath and severe consequences that would justly befall Judah for her persistent and blatant rebellion against the Lord.

Exposition and Analysis

Key Word Analysis

wash râchats H7364

A primitive root meaning to lave (the whole or a part of a thing); to bathe (self), wash (self). In this context, the act of "washing" signifies a deliberate, almost ritualistic, preparation for illicit encounters, akin to a harlot making herself ready. It emphasizes the intentionality of Judah's spiritual defilement rather than any form of purification, highlighting her eager readiness to engage in unholy alliances.

paintedst kâchal H3583

A primitive root; to paint (with stibium); paint. This term specifically refers to the application of kohl or antimony to the eyes, a widespread cosmetic practice in the ancient Near East used to enhance beauty and allure. Here, it vividly illustrates Judah's active effort to make herself attractive and desirable to foreign powers, mirroring the seductive practices of a harlot preparing to entice clients.

ornaments ʻădîy H5716

(ʻâdâh) in the sense of trappings; finery; generally an outfit; specifically, a headstall; [idiom] excellent, mouth, ornament. This term encompasses various forms of adornment or jewelry. In the allegorical context, it represents the elaborate efforts Judah made to present herself as appealing and desirable to her foreign "lovers," symbolizing the superficial allure and deceptive promises of worldly alliances and idolatrous practices.

Verse Breakdown

"And furthermore, that ye have sent for men to come from far,"

This opening clause immediately establishes the proactive and deliberate nature of Judah's sin. It was not a passive yielding to temptation but an active, intentional pursuit of foreign alliances. The "men from far" represent distant nations like Egypt, Assyria, and Babylon, whom Judah actively sought out for political and military support, demonstrating a profound lack of trust in God as their sole protector and provider.

"unto whom a messenger [was] sent; and, lo, they came:"

This phrase further underscores the intentionality and the successful reciprocation of Judah's overtures. The dispatch of "a messenger" indicates formal diplomatic efforts and a clear, determined desire for these alliances. The fact that "they came" signifies the eager acceptance and fulfillment of these illicit relationships, confirming Judah's success in drawing these foreign powers into her orbit and, by extension, embracing their idolatrous practices.

"for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,"

This climactic clause employs vivid and graphic imagery to depict Judah's self-preparation for these unholy encounters. The acts of washing, painting eyes (with kohl or stibium), and adorning with ornaments are all actions of beautification, typically associated with a woman preparing to attract a lover. In this powerful metaphor, they symbolize Judah's eager, elaborate, and even seductive efforts to make herself appealing to pagan nations and their idolatrous systems, showcasing her deep-seated desire for worldly security and pleasure over unwavering faithfulness to God.

Literary Devices

Ezekiel 23:40 is profoundly enriched by its use of Allegory and Personification, which are central to the entire chapter's narrative. Judah is personified as Aholibah, a sister engaging in spiritual harlotry, which makes the abstract concept of national apostasy tangible, relatable, and emotionally resonant. The core literary device at play is Metaphor, where the physical acts of prostitution—sending for men, washing, painting eyes, and decking with ornaments—serve as a powerful and graphic metaphor for Judah's spiritual unfaithfulness, deep-seated idolatry, and reliance on foreign alliances instead of God. The detailed description of Aholibah's elaborate preparation employs striking Imagery, creating a vivid mental picture of her deliberate and eager pursuit of sin. This imagery underscores the depth of Judah's depravity and the brazenness of her rebellion, contrasting sharply with the purity and exclusive devotion God expected from His covenant people. The cumulative effect of these devices is to evoke strong moral condemnation and to emphasize the heinous nature of Judah's betrayal.

Theological and Thematic Connections

Ezekiel 23:40 powerfully articulates the profound theological concept of covenant unfaithfulness, portraying Judah's idolatry and foreign alliances as spiritual adultery against God, her divine husband. This vivid imagery underscores the intimate and exclusive nature of the relationship God desired with His people, a relationship continually violated by their eager pursuit of other "lovers" (false gods and worldly powers). The verse highlights the active and deliberate nature of sin, demonstrating that Judah's apostasy was not a passive slide but a conscious, eager choice to adorn herself for illicit relationships. Theologically, this emphasizes God's absolute holiness and His righteous indignation against anything that defiles the purity and exclusivity of His covenant. It also foreshadows the devastating consequences of such rebellion, as God's judgment is a just and necessary response to His people's persistent betrayal.

Jeremiah 3:8-9Hosea 1:2Deuteronomy 31:16

Reflection and Application

Ezekiel 23:40 serves as a stark and sobering warning against spiritual compromise and the seductive allure of worldly enticements. While the historical context speaks of ancient Israel's specific sins, the underlying principle remains profoundly relevant for believers today. We are constantly tempted to seek security, identity, and fulfillment from sources other than God—whether it be wealth, social status, professional success, political ideologies, or even personal relationships that subtly or overtly take precedence over our devotion to Christ. The vivid imagery of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" powerfully portrays the deliberate effort we might exert to make ourselves appealing to these modern "lovers," thereby betraying our covenant with God. This passage calls us to a radical self-examination: Where do we truly invest our time, energy, and deepest affections? Are we actively "beautifying" ourselves for the world's approval and fleeting promises, or are we striving for purity and exclusive devotion to the Lord? True security, lasting joy, and genuine identity are found only in unwavering faithfulness to God, not in the deceptive and ultimately empty promises of worldly alliances that inevitably lead to spiritual barrenness and divine judgment.

Questions for Reflection

  1. In what ways might I be "washing myself, painting my eyes, and decking myself with ornaments" for worldly approval or security, rather than for God's glory and His Kingdom?
  2. What are the "foreign alliances" or "illicit lovers" in my life that subtly or overtly compete for my ultimate devotion to Christ?
  3. How can I cultivate a deeper, more exclusive faithfulness to God in an increasingly distracting and alluring world, ensuring my heart's ultimate allegiance belongs to Him alone?

FAQ

What is the significance of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" in this verse?

This imagery is deeply symbolic and critical to understanding the verse's message. It depicts Judah (Aholibah) actively and deliberately preparing herself, much like a harlot, to attract "men from far" – representing foreign nations and their idolatrous practices. "Washing herself" suggests a ritualistic preparation, not for purity, but for illicit encounters. "Paintedst thy eyes" (with kohl or stibium) and "deckedst thyself with ornaments" refer to common ancient Near Eastern cosmetic practices used to enhance allure. In this context, these actions symbolize Judah's eager, intentional, and even seductive pursuit of alliances with pagan powers like Egypt, Assyria, and Babylon, and by extension, their false gods. It underscores the brazenness of her spiritual harlotry and her willing abandonment of her covenant relationship with Yahweh. This was not a passive slide into sin but an active, alluring posture towards worldly powers and their false gods, mirroring the behavior of a prostitute preparing for clients.

Who are "Aholah" and "Aholibah" in Ezekiel 23?

Aholah and Aholibah are allegorical names used by God through the prophet Ezekiel to personify the two kingdoms of Israel. Aholah represents Samaria, the capital of the northern kingdom of Israel, which was conquered by Assyria in 722 BC. Her name means "her tent," signifying her status as God's dwelling place. Aholibah represents Jerusalem, the capital of the southern kingdom of Judah, which was facing imminent destruction by Babylon. Her name means "my tent is in her," indicating God's special presence and temple in Jerusalem. The allegory details their shared history of spiritual harlotry (idolatry and foreign alliances) but highlights Aholibah's even greater guilt, as she failed to learn from Aholah's downfall and persisted in even deeper apostasy. The entire chapter uses these two sisters to condemn the profound unfaithfulness of God's people to their covenant.

How does this passage relate to God's love and judgment?

This passage, while focusing on severe judgment, is implicitly rooted in God's prior love and covenant faithfulness. God had chosen Israel, delivered them from bondage, and entered into a sacred covenant with them, desiring an exclusive and loving relationship (Exodus 19:5-6). Judah's actions, as depicted in Ezekiel 23:40, represent a profound betrayal of this divine love, akin to a spouse's infidelity. God's judgment, therefore, is not arbitrary or capricious but a righteous and just response to persistent, deliberate unfaithfulness and rebellion against His holy character and covenant demands. It demonstrates that while God is infinitely loving and merciful, He is also perfectly just and will not tolerate unrepentant sin that defiles His name and abandons His ways. The severity of the judgment underscores the depth of the betrayal and the seriousness with which God views His covenant with His people.

Christ-Centered Fulfillment

Ezekiel 23:40, with its graphic depiction of Judah's spiritual harlotry and deliberate self-adornment for illicit alliances, finds its ultimate Christ-centered fulfillment in the stark contrast between humanity's pervasive unfaithfulness and Christ's perfect fidelity. Judah's eager pursuit of "men from far" and their idolatrous ways foreshadows humanity's universal tendency to seek life, security, and identity in anything but God, effectively committing spiritual adultery against our Creator. This deep-seated unfaithfulness, so vividly portrayed in the Old Testament, underscores the profound need for a new covenant and a perfect bridegroom. Jesus Christ enters this narrative as the faithful "Lamb of God" (John 1:29) who, unlike unfaithful Judah, perfectly fulfills the covenant. He offers Himself as the ultimate sacrifice, cleansing us from the spiritual defilement of our harlotry, not through our own elaborate preparations, but through His shed blood (Hebrews 9:14). Through His atoning work, Christ redeems a people for Himself, transforming them from spiritual prostitutes into His pure and spotless bride, the Church, whom He is preparing for Himself without stain or wrinkle (Ephesians 5:25-27). Thus, Ezekiel 23:40 ultimately points to the glorious truth that where humanity failed in covenant faithfulness, Christ perfectly succeeded, establishing a new covenant of grace and offering true adornment—the righteousness of God—to all who believe (Romans 3:21-26).

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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 23:22–49. His three-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 28 verses
Passage under commentEzekiel 23:22–49
I. II. Main points1. 2. Sub-points(1.) (2.) Details

Jerusalem stands indicted by the name of Aholibah, for that she, as a false traitor to her sovereign Lord the God of heaven, not having his fear before her eyes, but moved by the instigation of the devil, had revolted from her allegiance to him, had compassed and imagined to shake off his government, had kept up a correspondence had joined in confederacy with his enemies, and the pretenders to a deity, in contempt of his crown and dignity. To this indictment she has pleaded, Not guilty: I am not polluted; I have not gone after Baalim. But it is found against her by the notorious evidence of the fact, and she stands convicted of it, nor has any thing material to offer why judgment should not be given and execution awarded according to law. In these verses, therefore, we have the sentence.

I.Her old confederates must be her executioners; and those whom she had courted to be her leaders in sin are now to be employed as instruments of her punishment (Eze 23:22): "I will raise up thy lovers against thee, the Chaldeans, whom formerly thou didst so much admire and covet an acquaintance with, but from whom thy mind is since alienated and with whom thou hast perfidiously broken covenant." They are called thy lovers (Eze 23:22) and yet (Eze 23:28) those whom thou hatest. Note, It is common for sinful love soon to turn into hatred; as Amnon's to Tamar. Those of headstrong and unreasonable passions are often very hot against those persons and things that a little before they were as hot for. Fools run into extremes; nay, and wise men may see cause to change their sentiments. And therefore, as we should rejoice and weep as if we rejoiced not and wept not, so we should love and hate as if we loved not and hated not. Ita ama tanquam osurus - Love as one who may have cause to feel aversion.

II.The execution to be done upon her is very terrible.

1.Her enemies shall come against her on every side (Eze 23:22), those of the several nations that constituted the Chaldean army (Eze 23:23), all of them great lords and renowned, whose pomp, and grandeur, and splendid appearance made them look the more amiable when they came as friends to protect and patronise Jerusalem, but the more formidable when they came to chastise its treachery and aimed at no less than its ruin.

(1.)They shall come with a great deal of military force (Eze 23:24), with chariots and wagons furnished with all necessary provisions for a camp, with arms and ammunition, bag and baggage, with a vast army, and well armed.

(2.)They shall have justice on their side: "I will set judgment before them" (they shall have right with them as well as might; for the king of Babylon had just cause to make war upon the king of Judah, because he had broken his league with him), "and therefore they shall judge thee, not only according to God's judgments, as the instruments of his justice, to punish thee for the indignities done to him, but according to their judgments, according to the law of nations, to punish thee for thy perfidious dealings with them." (3.) They shall prosecute the war with a great deal of fury and resentment. It being a war of revenge, they shall deal with thee hatefully, Eze 23:29. This will make the execution the more severe that their swords will be dipped in poison. Thou hatest them, and they shall deal hatefully with thee; those that hate will be hated and will be hatefully dealt with. (4.) God himself will lead them on, and his anger shall be mingled with theirs (Eze 23:25): I will set my jealousy against thee; that shall kindle this fire, and then they shall deal furiously with thee. If men deal ever so hatefully, ever so furiously, with us, yet, if we have God on our side, we need not fear them; they can do us no real hurt. But if men deal furiously with us, and God set his jealousy against us too, what will become of us?

2.The particulars of the sentence here passed upon this notorious adulteress are,

(1.)That all she has shall be seized on. The clothes and the fair jewels, with which she had endeavoured to recommend herself to her lovers, these she shall be stripped of, Eze 23:26. All those things that were the ornaments of their state shall be taken away: "They shall take away all thy labour, all that thou hast gotten by thy labour, and shall leave thee naked and bare," Eze 23:29. Both city and country shall be impoverished and all the wealth of both swept away.

(2.)That her children shall go into captivity. "They shall take thy sons and thy daughters, and make slaves of them (Eze 23:25); for they are children of whoredoms, unworthy the dignities and privileges of Israelites," Hos 2:4.

(3.)That she shall be stigmatized and deformed: "They shall take away thy nose and thy ears, shall mark thee for a harlot, and render thee for ever odious," Eze 23:25. This intimates the many cruelties of the Chaldean soldiers towards the Jews that fell into their hands, whom, it is probable, they used barbarously. Some will have this to be understood figuratively; and by the nose they think is meant the kingly dignity, and by the ears that of the priesthood.

(4.)That she shall be exposed to shame: Thy lewdness and thy whoredoms shall be discovered (Eze 23:29), as, when a malefactor is punished, all his crimes are ripped up, and repeated to his disgrace; what was secret then comes to light, and what was done long since is then called to mind.

(5.)That she shall be quite cut off and ruined: "The remnant of thy people that have escaped the famine and pestilence shall fall by the sword; and the residue of thy houses that have not been battered down about thy ears shall be devoured by the fire," Eze 23:25. And this shall be the end of Jerusalem.

III.Because she has trod in the steps of Samaria's sins, she must expect no other than Samaria's fate.

It is common, in giving judgment, to have an eye to precedents; so has God in passing this sentence on Jerusalem (Eze 23:31, etc.): "Thou hast walked in the way of thy sister, notwithstanding the warning thou hast had given thee, by the fatal consequences of her wickedness; and therefore I will give her cup, her portion of miseries, into thy hand, the cup of the Lord's fury, which will be to thee a cup of trembling." Now,

1.This cup is said to be deep and large, and to contain much (Eze 23:32), abundance of God's wrath and abundance of miseries, the fruits of that wrath. It is such a cup as that which we read of, Jer 25:15, Jer 25:16. The cup of divine vengeance holds a great deal, and so those will find into whose hand it shall be put.

2.They shall be made to drink the very dregs of this cup, as the wicked are said to do (Psa 75:8): "Thou shalt drink it and suck it out, not because it is pleasant, but because it is forced upon thee (Eze 23:34); thou shalt break the shreds thereof, and pluck off thy own breasts, for indignation at the extreme bitterness of this cup, being full of the fury of the Lord (Isa 51:20), as men in great anguish tear their hair, and throw every thing from them. Finding there is no remedy, but it must be drank (for I have spoken it, saith the Lord God), thou shalt have no manner of patience in the drinking of it." 3. They shall be intoxicated by it, made sick, and be at their wits' end, as men in drink are, staggering, and stumbling, and ready to fall (Eze 23:33): Thou shalt be filled with drunkenness and sorrow. Note, Drunkenness has sorrow attending it, to such a degree that the utmost confusion and astonishment are here represented by it. Who would think that that which is such a force upon nature, such a scandal to it, which deprives men of their reason, disorders them to the last degree, and is therefore expressive of the greatest misery, should yet be with many a beloved sin, that they should damn their own souls to distemper their own bodies? Who has woe and sorrow like them? Pro 23:29. 4. Being so intoxicated, they shall become, as drunkards deserve to be, a laughing-stock to all about them (Eze 23:32): Thou shalt be laughed to scorn and had in derision, as acting ridiculously in every thing thou goest about. When God is about to ruin a people he makes their judges fools and pours contempt on their princes, Job 12:17, Job 12:21.

IV.In all this God will be justified, and by all this they will be reformed; and so the issue even of this will be God's glory and their good.

1.They have been bad, very bad, and that justifies God in all that is brought upon them (Eze 23:30): I will do these things unto thee because thou hast gone a whoring after the heathen, and (Eze 23:35) because thou hast forgotten me and cast me behind thy back. Note, Forgetfulness of God, and a contempt of him, of his eye upon us and authority over us, are at the bottom of all our treacherous adulterous departures from him. Therefore men wander after idols, because they forget God, and their obligations to him; nor could they look with so much desire and delight upon the baits of sin if they did not first cast God behind their back, as not worthy to be regarded. And those who put such an affront upon God, how can they think but that it should turn upon themselves at last? Therefore bear thou also thy lewdness and thy whoredoms; that is, thou shalt suffer the punishment of them, and thou alone must bear the blame. Men need no more to sink them than the weight of their own sins; and those who will not part with their lewdness and their whoredoms must bear them.

2.They shall be better, much better, and this fire, though consuming to many, shall be refining to a remnant (Eze 23:27): Thus will I make thy lewdness to cease from thee. The judgments which were brought upon them by their sins parted between them and their sins, and taught them at length to say, What have we to do any more with idols? Observe,

(1.)How inveterate the disease was: Thy whoredoms were brought from the land of Egypt. Their disposition to idolatry was early and innate, their practice of it was ancient, and had gained a sort of prescription by long usage.

(2.)How complete the cure was notwithstanding: "Though it has taken root, yet it shall be made to cease, so that thou shalt not so much as lift up thy eyes to the idols again, nor remember Egypt with pleasure any more." They shall avoid the occasions of this sin, for they shall not so much as look upon an idol, lest their hearts should unawares walk after their eyes. And they shall abandon all inclinations to it: "They shall not remember Egypt; they shall not retain any of that affection for idols which they had from the very infancy of their nation." They got it, through the corruption of nature, in their bondage in Egypt, and lost it, through the grace of God, in their captivity in Babylon, which this was the blessed fruit of, even the taking away of sin, of that sin; so that whereas, before the captivity, no nation (all things considered) was more impetuously bent upon idols and idolatry than they were, after that captivity no nation was more vehemently set against idols and idolatry than they were, insomuch that at this day the image-worship which is practised in the church of Rome confirms the Jews as much as any thing in their prejudices against the Christian religion.

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Historical interpretation

Historical Reception

4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

4 quotes · AD 420
AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(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.
AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(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.
AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(Verse 36, 37 onwards) And the Lord said to me, saying: Son of man, do you judge Oholah and Oholibah and announce to them their crimes (or iniquities): for they are adulteresses (or have committed adultery), and there is blood on their hands, and they have committed adultery with their idols (or inventions): moreover, they have offered to devour (or have led) their sons whom they have borne to me through fire. But they have also done this to me, they have defiled my sanctuary on that day: and they have profaned my Sabbaths. And they sacrificed their sons to their idols, and entered my sanctuary on that day to defile it, and they did these things in the midst of my house. They sent messengers to men who were coming from afar, to whom they had sent a message. So behold, they have come, and you washed yourself (or, when they came, you immediately washed yourself): and you painted your eyes with antimony, and you adorned yourself with feminine beauty. You sat on a beautiful bed, and a table was set before you. You have placed my incense and my ointment upon her, and the voice of the multitude was rejoicing in her (or with a composed voice was she rejoicing); And indeed in her were brought together crowds of men, and they came from the wilderness (or drunk from the wilderness): they placed bracelets upon their hands, and most beautiful crowns upon their heads. And I said to her who was worn out with adultery: Now she will commit fornication in her own fornication even more. And they entered into it: as they would enter to a prostitute, so they entered to Oolla and Oolibah, wicked women (or to commit iniquity). Therefore, the righteous men (Vulgate inserts 'to them') shall judge them with the judgment of adulteresses, and with the judgment of those who shed blood, for they are adulteresses, and blood is on their hands. For thus says the Lord God: Bring upon them a multitude and deliver them to tumult and to plunder, and let them be stoned with the stones of the people, and let them be pierced with their swords; they shall kill their sons and daughters, and burn their houses with fire, and I will remove wickedness (or impiety) from the land, and all women shall learn not to commit according to their wickedness (or impiety). And they shall bring your wickedness (or impiety) upon you, and you shall bear the sins of your idols, and you shall know that I am the Lord God. As I have often mentioned, I have connected the small discrepancies in the Septuagint edition with the Hebrew text, avoiding annoyance to the reader. Therefore, it follows that one who separately described the adulteries of Samaria and Jerusalem should also announce their punishments. However, all things are said as if to adulteresses, and by way of recapitulation, their crimes are briefly presented so that the stoning of the people may justly follow according to the command of the Law towards adulteresses. (alternative reading: adulterers) Therefore, since they are adulterous, bring forth a just sentence. For they are committing adultery with idols, and there is blood on their hands, namely the blood of those they sacrificed to idols, so that they would consecrate the sons they had borne to me to demons. They did not do this outside or in the mountains and woods, as they often used to do; but in the end they defiled my temple, so that they would place a statue of Baal in it. And they profaned my Sabbaths, so that neither the place nor the time of worship would be observed among them. But they were not content with present adulteries alone, nor were they satisfied with sacrificing my sons to their idols or demons; but they also indulged in foreign pleasures, worshipping the images of the Assyrians and Chaldeans. And when they came, Oholibah, you filled the entire attire of an adulteress upon them, to wash your body, to line your eyes with antimony: to assume a feminine appearance, to sit on a bed prepared for lust, to set out feasts to restore the strength of your lovers broken by pleasure; my incense and the ointment which I had specially ordered to be made (Exodus 30), and to exterminate that soul from the people, which had wanted to do this for private use, you offered to idols; to gather a multitude of people, and to sing with every kind of music: so that you would please your lovers not only by sight, but also by hearing and smell, and all the senses, who came to you drunk: not having any urban elegance, but having the appearance of desert and solitude, resembling peasants and brigands. And you, wicked sisters, have fallen into such great madness of pleasures, that you would place your bracelets and necklaces on the hands and heads of your lovers, or even on yourselves, so that you may be defiled in full adornment. Therefore I say to you, either Jerusalem or Samaria, or both: You have burned your forehead, so that you may not be polluted in secret, and you avoid the gaze of your husbands or other men; but you are publicly prostituting yourselves like harlots, eagerly desiring to be polluted by those who enter to you like prostitutes. Therefore, I will deliver you to be punished by those to whom you have willingly submitted yourselves. For they are righteous men, who, at my command, torture adulterers and murderers. For thus says the Lord God: Gather, by the prompting of your voice, O prophet, a multitude of peoples against them, and first let all their possessions be plundered; then let them be stoned and pierced with swords, and let their sons and daughters be killed, and let their houses be burned. And all these things shall be done so that impiety may be eradicated from the earth, and all women and the entire province placed far away may learn to avoid similar punishments: so that after you have received what you deserve and have carried the crimes of your idols, then you may know that I am the Lord. However, all these things were said figuratively and under the guise of adulteresses against Samaria and Jerusalem, because they were handed over to the Assyrians and Chaldeans, led into captivity, and their cities were burned with fire: the people who worshipped the idols of demons instead of God were killed. These things can also be understood after the coming of Christ, because righteous men from the peoples of the nations themselves judge the Samaritans and the Jews by comparison with themselves, and hand them over to be devoured, to whom the Lord said (Matt. XXIII, 38): Your house shall be left to you desolate. And: When you see Jerusalem surrounded by an army, know that its desolation is near (Luke XXI, 22). For even until this day they are adulterated and are oppressed by stones from the whole world. Since they sent messengers to those who were far away, and could not say: I am a approaching God, and not a God from afar, says the Lord (Jeremiah XXIII, 23): and they prepared themselves for their beloved demons: and they turned all the worship and adornment which they had received from God as natural good, into the worship of demons, and they offered their works and adornment, which we understand as bracelets and a crown, to adulterous lovers, whose punishment is a source of fear for the nations, indeed for those among the nations who have believed, lest they suffer similar consequences if they do the same things that Samaria and Jerusalem did. Then, when they have received their crimes, the wickedness will be taken away from those by whom the veil that was placed before the face of Moses (Exod. XXXIV) has been taken away from their eyes, so that they may recognize that Jesus Christ Himself is the Lord, whom they denied to be the Son of God (II Cor. III).
AD 420JeromePost-NiceneSourceCommentary on Ezekiel
(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.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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