Ezekiel 23:47

Translation
King James Version
And the company shall stone them with stones, and dispatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire.
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KJV (with Strong's)
And the company H6951 shall stone H7275 them with stones H68, and dispatch H1254 them with their swords H2719; they shall slay H2026 their sons H1121 and their daughters H1323, and burn up H8313 their houses H1004 with fire H784.
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Complete Jewish Bible
Let the assembly stone them to death, dispatch them with their swords, kill their sons and daughters and burn their houses to the ground.
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Berean Standard Bible
The mob will stone them and cut them down with their swords. They will kill their sons and daughters and burn down their houses.
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American Standard Version
And the company shall stone them with stones, and despatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire.
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World English Bible Messianic
The company shall stone them with stones, and dispatch them with their swords; they shall kill their sons and their daughters, and burn up their houses with fire.
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Geneva Bible (1599)
And the multitude shall stone them with stones, and cut them with their swordes: they shall slay their sonnes, and their daughters, and burne vp their houses with fire.
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Young's Literal Translation
And they have cast at them the stone of the assembly, And cut them with their swords, Their sons and their daughters they do slay, And their houses with fire they burn.
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See also
Ezekiel 16:40Ezekiel 16:41Jeremiah 39:8Ezekiel 24:21Ezekiel 9:6Ezekiel 23:25Ezekiel 23:29
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In the KJVVerse 21,055 of 31,102

Study This Verse

SUMMARY

Ezekiel 23:47 delivers a chilling prophecy of comprehensive and devastating divine judgment against Oholibah, representing Jerusalem and Judah, for her persistent spiritual harlotry and idolatrous alliances. The verse graphically details the brutal execution of this judgment by foreign "companies" or armies, involving stoning, execution by sword, the slaying of sons and daughters, and the burning of homes, signifying a complete societal collapse and utter desolation as a direct consequence of her profound unfaithfulness to God.

CONTEXT

  • Literary Context: Ezekiel 23:47 forms the climactic pronouncement of judgment within the extended allegory of Oholah (Samaria) and Oholibah (Jerusalem), two sisters who symbolize the Northern and Southern Kingdoms of Israel. This vivid metaphor, introduced at the beginning of Ezekiel 23, portrays their unfaithfulness to God as spiritual prostitution, engaging in illicit alliances with foreign nations and adopting their pagan practices. Having detailed Oholah's judgment and subsequent fall in the first half of the chapter, the prophet Ezekiel focuses intensely on Oholibah (Judah/Jerusalem), whose sins are depicted as even more egregious and persistent, despite having witnessed her sister's fate. Verse 47 serves as the final, inescapable declaration of the ultimate retribution upon Jerusalem, mirroring the destruction that befell Samaria, thereby underscoring the consistent divine principle that persistent rebellion against God's covenant commands inevitably leads to severe and comprehensive judgment.
  • Historical & Cultural Context: The prophecy of Ezekiel was delivered during the Babylonian exile, a period marked by the initial deportations of Judah's elite and the impending final destruction of Jerusalem. Historically, Jerusalem, despite being the city of God's temple, had a long and tragic history of vacillating between covenant fidelity and rampant idolatrous syncretism. This unfaithfulness often manifested in seeking political and military alliances with powerful pagan nations like Assyria and Egypt, rather than placing trust solely in the Lord's protection and provision. Such alliances, coupled with the adoption of foreign cults and practices, constituted "spiritual harlotry" in God's eyes. The methods of punishment described in the verse—stoning, execution by sword, and burning of houses—were not merely symbolic but reflected common, brutal practices in ancient warfare and judicial systems. Stoning, in particular, was a prescribed form of capital punishment in ancient Israel for severe offenses like idolatry and blasphemy, as detailed in Leviticus 20:2 and Deuteronomy 17:5. The "company" refers to the foreign armies, primarily the Babylonians, whom God would ironically use as the instruments of His righteous judgment, bringing about the very destruction that Judah had sought to avoid through her unholy alliances.
  • Key Themes: This verse powerfully contributes to several overarching themes prevalent throughout the book of Ezekiel and the broader prophetic literature. It highlights the profound theme of Divine Judgment and Retribution, demonstrating God's unwavering justice against spiritual infidelity and covenant unfaithfulness. The severity of the punishment underscores the gravity of Judah's persistent sin and her refusal to repent, emphasizing that divine patience has limits and that God will not be mocked. Furthermore, it vividly exemplifies the Consequences of Idolatry and Spiritual Harlotry, illustrating how turning away from the one true God to worship false idols or to trust in foreign powers leads to utter destruction and desolation. This aligns with the foundational warnings throughout the Pentateuch, such as the first two commandments in Exodus 20:3-5, which strictly forbid idolatry and the worship of other gods. Finally, the verse speaks to the Totality of Devastation, portraying a judgment so comprehensive that it affects not only the perpetrators but also their children and their possessions, signifying the complete dismantling of their society, the eradication of future generations, and the loss of their heritage, serving as a dire warning against persistent rebellion against the Lord.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • company (Hebrew, qâhâl', H6951): This term refers to an "assemblage" or "multitude," often concretely denoting a "congregation" or "assembly." In the context of Ezekiel 23:47, it specifically refers to the collective body of foreign armies and their allies, whom God raises up as the direct instruments of His judgment against Jerusalem. This word emphasizes that the punishment will be executed not by a lone individual or a small group, but by a formidable, organized, and overwhelming force, underscoring the inescapable nature of the impending doom.
  • dispatch (Hebrew, bârâʼ', H1254): This primitive root primarily means "to create." However, it can also be qualified to mean "to cut down (a wood)," "select," "feed (as formative processes)," or, as used here, "dispatch." The use of "dispatch" in this verse, derived from the sense of "cutting down" or "making an end of," is a stark and forceful way to describe the swift, decisive, and brutal execution of the condemned. It highlights the finality and severity of the judgment, indicating that the lives of the unfaithful will be abruptly cut short.
  • slay (Hebrew, hârag', H2026): This primitive root means "to smite with deadly intent," encompassing a range of actions such as "destroy," "kill," "murder," or "put to death." Its inclusion in this verse, particularly in reference to the sons and daughters, underscores the violent, lethal, and horrific nature of the judgment. It emphasizes the comprehensive scope of the destruction, extending beyond the direct perpetrators to inflict suffering and eradication upon the innocent, highlighting the utter desolation that would befall Jerusalem.

Verse Breakdown

  • "And the company shall stone them with stones,": This phrase introduces the agents of divine judgment—the "company" or multitude of foreign attackers—and the first method of execution. Stoning was a severe and public form of capital punishment in ancient Israel, often associated with judicial pronouncements against grievous sins like idolatry and blasphemy. Its application here signifies that the judgment is not merely an act of war but a divinely ordained judicial sentence against Jerusalem's profound spiritual harlotry and covenant betrayal.
  • "and dispatch them with their swords;": Following the act of stoning, the use of "swords" indicates military execution, pointing to the foreign armies as the direct enforcers of God's wrath. This signifies a violent, decisive, and widespread end for those targeted. The term "dispatch" (from bârâʼ) implies a cutting off or bringing to an abrupt end, emphasizing the swift and complete nature of the demise of the unfaithful.
  • "they shall slay their sons and their daughters,": This is a particularly horrifying and tragic aspect of the judgment, highlighting its comprehensive and devastating impact on the entire family unit and the future of the nation. The killing of children underscores the complete dismantling of society, the eradication of future generations, and the utter desolation that would befall Jerusalem as a consequence of her profound and persistent unfaithfulness to God.
  • "and burn up their houses with fire.": The final act of destruction described involves the burning of homes. "Fire" (from ʼêsh) is a powerful and recurring symbol of divine judgment, purification, and consuming wrath throughout Scripture. The burning of houses signifies the destruction of property, heritage, and the very fabric of daily life, leaving nothing untouched and completing the grim picture of total devastation and desolation, a testament to the utter ruin brought by spiritual rebellion.

Literary Devices

Ezekiel 23:47 is profoundly impactful due to its masterful use of several literary devices. The verse is rich in Imagery, painting a vivid and gruesome picture of destruction through the specific, visceral acts of stoning, execution by sword, child slaughter, and the burning of homes. This detailed and explicit imagery serves to shock the audience and convey the absolute severity and comprehensiveness of God's judgment. The entire chapter functions as an Allegory, with Oholibah (Jerusalem) personified as an unfaithful prostitute, making the abstract concept of spiritual idolatry tangible, morally reprehensible, and deeply personal. The actions described are a stark example of Retributive Justice, where the punishment directly mirrors the offense; just as Jerusalem engaged in illicit "harlotry" and alliances with foreign nations, those very nations become the instruments of her destruction. The cumulative effect of the described actions creates a sense of Hyperbole or extreme emphasis, underscoring the totality and inescapability of the impending doom, leaving no aspect of life untouched by the divine wrath. Furthermore, the repeated emphasis on destruction by various means (stoning, sword, slaying, burning) functions as a form of Parallelism and Anaphora in its structure, reinforcing the comprehensive and inescapable nature of the judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 23:47 serves as a stark and sobering reminder of God's unwavering holiness and His covenant faithfulness, which demands reciprocal fidelity from His people. The severe judgment pronounced against Jerusalem underscores the profound gravity of spiritual unfaithfulness, demonstrating unequivocally that God will not tolerate persistent idolatry, syncretism, and rebellion against His divine authority. While His nature is indeed love and mercy, His justice is equally profound and unyielding, ensuring that sin, especially the betrayal of a sacred covenant relationship, carries devastating and unavoidable consequences. This verse powerfully illustrates the biblical principle that those who sow to the flesh will ultimately reap corruption, and that turning away from the Lord to pursue worldly alliances and false gods inevitably leads to ruin, both individually and corporately. It highlights the destructive power of sin and the absolute necessity of repentance and exclusive devotion to the one true God.

REFLECTION AND APPLICATION

Ezekiel 23:47, while depicting a specific historical judgment against ancient Judah, carries profound and timeless spiritual implications for believers today. It compels us to soberly examine the objects of our deepest affections, allegiances, and trust. Are we, like Oholibah, prone to subtly seeking security, satisfaction, or identity in worldly pursuits, material possessions, human relationships, or even our own accomplishments, allowing them to displace God from His rightful place of supremacy in our hearts? Such spiritual compromises, though perhaps not as overt as ancient idolatry, can subtly erode our devotion and lead to spiritual barrenness and a diminished experience of God's presence and blessing. This verse serves as a powerful call to radical repentance and a renewed commitment to singular devotion to God, reminding us that true life, lasting security, and ultimate fulfillment are found only in Him. It challenges us to cultivate a heart that is fully consecrated to Christ, trusting in His all-sufficiency and rejecting any competing loyalties or "lovers" that would diminish His glory and rightful reign in our lives.

Questions for Reflection

  • In what areas of my life might I be prone to "spiritual harlotry" by seeking satisfaction, security, or identity outside of God's will and provision?
  • How does the severity of God's judgment in this verse deepen my appreciation for His boundless grace and mercy offered through Christ?
  • What practical steps can I take to ensure my loyalty and devotion to God remain undivided in a world full of competing attractions and distractions?

FAQ

What does "spiritual harlotry" mean in the context of Ezekiel 23?

Answer: In Ezekiel 23, "spiritual harlotry" is a powerful and vivid metaphor used to describe the profound unfaithfulness of Israel and Judah (personified as sisters Oholah and Oholibah) to their covenant relationship with God. Just as a wife is to be exclusively devoted to her husband, Israel, as God's chosen people, was meant to be exclusively devoted to Him. Their "harlotry" consisted of two primary and intertwined aspects: engaging in idolatry by worshipping pagan gods and adopting their abhorrent practices, and forming political and military alliances with foreign nations (like Assyria and Egypt) rather than trusting solely in God for their protection and provision. These actions were seen as a blatant betrayal of their covenant vows, akin to a wife committing adultery, thus earning the severe and comprehensive judgment described throughout Ezekiel 23. It underscores that God's covenant with His people demanded exclusive loyalty and devotion.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 23:47 vividly portrays divine judgment against covenant unfaithfulness and spiritual idolatry, its ultimate fulfillment and resolution are profoundly found in the person and work of Jesus Christ. Humanity, like Oholibah, is inherently prone to spiritual idolatry, constantly seeking fulfillment, security, and identity apart from God, thereby incurring His righteous wrath and deserving the very "stoning," "slaying," and "burning" described. However, the glorious news of the Gospel is that God, in His infinite love and perfect justice, did not leave humanity to face this judgment alone. Instead, He sent His Son, Jesus, who perfectly fulfilled the covenant requirements that Israel and all humanity failed to keep. Christ, the innocent Lamb of God who takes away the sin of the world, willingly bore the full weight of God's righteous judgment for sin. On the cross, He became a curse for us (Galatians 3:13), enduring the ultimate separation, destruction, and spiritual death that sin justly brings, so that all who believe in Him might be spared from the wrath to come (Romans 5:9). Through His atoning sacrifice, Christ offers a new covenant, one written not on stone tablets but on hearts (Hebrews 8:10), where perfect fidelity to God is achieved not by human effort but by His indwelling Spirit, leading to eternal life, reconciliation with God, and liberation from the judgment and destruction that our spiritual harlotry deserves (Romans 8:1-4).

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Commentary on Ezekiel 23 verses 22–49

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–49. Public domain.
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JeromeAD 420
Commentary 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.
JeromeAD 420
Commentary 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.
JeromeAD 420
Commentary 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).
JeromeAD 420
Commentary 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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