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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 8:13–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.More and greater abominations discovered to the prophet.
He thought that what he had seen was bad enough and yet (Eze 8:13): Turn thyself again, and thou shalt see yet greater abominations, and greater still, Eze 8:15, as before, Eze 8:6. There are those who live in retirement who do no think what wickedness there is in this world; and the more we converse with it, and the further we go abroad into it, the more corrupt we see it. When we have seen that which is bad we may have our wonder at it made to cease by the discovery of that which, upon some account or other, is a great deal worse. We shall find it so in examining our own hearts and searching into them; there is a world of iniquity in them, a great abundance and variety of abominations, and, when we have found out much amiss, still we shall find more; for the heart is desperately wicked, who can know it perfectly? Now the abominations here discovered were,
1.Women weeping for Tammuz, Eze 8:14. An abominable thing indeed, that any should choose rather to serve an idol in tears than to serve the true God with joyfulness and gladness of heart! Yet such absurdities as these are those guilty of who follow after lying vanities and forsake their own mercies. Some think it was for Adonis, an idol among the Greeks, other for Osiris, an idol of the Egyptians, that they shed these tears. The image, they say, was made to weep, and then the worshippers wept with it. They bewailed the death of this Tammuz, and anon rejoiced in its returning to life again. These mourning women sat at the door of the gate of the Lord's house, and there shed their idolatrous tears, as it were in defiance of God and the sacred rites of his worship, and some think, with their idolatry, prostrating themselves also to corporeal whoredom; for these two commonly went together, and those that dishonoured the divine nature by the one were justly given up to vile affections and a reprobate sense to dishonour the human nature, which nowhere ever sunk so far below itself as in these idolatrous rites.
2.Men worshipping the sun, Eze 8:16. And this was so much the greater an abomination that it was practised in the inner court of the Lord's house at the door of the temple of the lord, between the porch and the altar. There, where the most sacred rites of their holy religion used to be performed, was this abominable wickedness committed. Justly might God in jealousy say to those who thus affronted him at his own door, as the king to Haman, Will he force the queen also before me in the house? Here were about twenty-five men giving that honour to the sun which is due to God only. Some think they were the king and his princes; it should rather seem that they were priests, for this was the court of the priests, and the proper place to find them in. Those that were entrusted with the true religion, had it committed to their care and were charged with the custody of it, they were the men that betrayed it.
(1.)They turned their backs towards the temple of the Lord, resolvedly forgetting it and designedly slighting it and putting contempt upon it. Note, When men turn their backs upon God's institutions, and despise them, it is no marvel if they wander endlessly after their own inventions. Impiety is the beginning of idolatry and all iniquity.
(2.)They turned their faces towards the east, and worshipped the sun, the rising sun. This was an ancient instance of idolatry; it is mentioned in Job's time (Job 31:26), and had been generally practised among the nations, some worshipping the sun under one name, others under another. These priests, finding it had antiquity and general consent and usage on its side (the two pleas which the papists use at this day in defence of their superstitious rites, and particularly this of worshipping towards the east), practised it in the court of the temple, thinking it an omission that it was not inserted in their ritual. See the folly of idolaters in worshipping that as a god, and calling it Baal - a lord, which God made to be a servant to the universe (for such the sun is, and so his name Shemesh signified, Deu 4:19), and in adoring the borrowed light and despising the Father of lights.
II.The inference drawn from these discoveries (Eze 8:17):
"Hast thou seen this, O son of man! and couldst thou have thought ever to see such things done in the temple of the Lord?" Now, 1. he appeals to the prophet himself concerning the heinousness of the crime. Can he think it is a light thing to the house of Judah, who know and profess better things, and are dignified with so many privileges above other nations? Is it an excusable thing in those that have God's oracles and ordinances that they commit the abominations which they commit here? Do not those deserve to suffer that thus sin? Should not such abominations as these make desolate? Dan 9:27. 2. He aggravates it from the fraud and oppression that were to be found in all parts of the nations: They have filled the land with violence. It is not strange if those that wrong God thus make no conscience of wronging one another, and with all that is sacred trample likewise upon all that is just. And their wickedness in their conversations made even the worship they paid to their own God an abomination (Isa 1:11, etc.): "They fill the land with violence, and then they return to the temple to provoke me to anger there; for even their sacrifices, instead of making an atonement, do but add to their guilt. They return to provoke me (they repeat the provocation, do it, and do it again), and, lo, they put the branch to their nose" - a proverbial expression denoting perhaps their scoffing at God and having him in derision; they snuffed at his service, as men do when they put a branch to their nose. Or it was some custom used by idolaters in honour of the idols they served. We read of garlands used in their idolatrous worships (Act 14:13), out of which every zealot took a branch which they smelled to as a nosegay. Dr. Lightfoot (Hor. Heb. in John 15.6) gives another sense of this place: They put the branch to their wrath, or to his wrath, as the Masorites read it; that is, they are still bringing more fuel (such as the withered branches of the vine) to the fire of divine wrath, which they have already kindled, as if that wrath did not burn hot enough already. Or putting the branch to the nose may signify the giving of a very great affront and provocation either to God or man; they are an abusive generation of men. 3. he passes sentence upon them that they shall be utterly cut off: Therefore, because they are thus furiously bent upon sin, I will also deal in fury with them, Eze 8:18. They filled the land with their violence, and God will fill it with the violence of their enemies; and he will not lend a favourable ear to the suggestions either, (1.) Of his own pity: My eye shall not spare, neither will I have pity; repentance shall be hidden from his eyes; or, (2.) Of their prayers: Though they cry in my ears with a loud voice, yet will I not hear them; for still their sins cry more loudly for vengeance than their prayers cry for mercy. God will now be as deaf to their prayers as their own idols were, on whom they cried aloud, but in vain, Kg1 18:26. Time was when God was ready to hear even before they cried and to answer while they were yet speaking; but now they shall seek me early and not find me, Pro 1:28. It is not the loud voice, but the upright heart, that God will regard.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
91 (Ver. 17.) And he said to me: Surely you have seen, O son of man: Is it a light thing to the house of Judah, that they commit the abominations which they have committed here, because they have filled the land with wickedness and turned to provoke me? And behold, they put the branch to their nose. For we have said: And behold, they put the branch to their nose, the LXX translated: and behold, they are like mockers, to whom Theodotion added: They stretch out the branch; so that it is all together: And behold, they stretch out the branch as if mocking. About this, Symmachus interprets it as if they emit a sound like a song through their nostrils. However, it signifies twenty-five men who are positioned firmly in a square formation and, through their five senses, create a square shape. They not only have a temple behind them, but they also attach a branch to their nostrils, resembling idols. Undoubtedly, this signifies that they worship idols, which in Greek are called βαΐα. Finally, Job says among the other virtues that he has also had this, that he has never looked at the sky and the sun, and the moon, and the shining stars, and kissed his hand (Job. XXXI), that is, worshipped creatures. However, Symmachus' interpretation means a foul and hoarse sound coming from the nostrils in contempt of God. And all heretics, who have filled the earth with injustice, and turned to the knowledge of false names, in order to provoke the Lord to anger, are to be regarded: when they wanted to praise God, they would blaspheme with an ugly sound, or consider the God of the Old Testament of little importance, mock, and despise Him.
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Summary
Ezekiel 8:17 encapsulates the Lord's profound indignation and grief over the pervasive spiritual apostasy and moral corruption within the house of Judah, as vividly revealed to the prophet in a vision of the Jerusalem temple. This verse serves as a climactic divine indictment, rhetorically challenging Judah's casual attitude towards their grievous abominations that not only defiled God's sanctuary but also filled the land with violence, persistently provoking divine anger and culminating in deeply offensive pagan rituals, thereby underscoring the severity of their covenant unfaithfulness and the inevitability of impending judgment.
Context
Literary Context
Ezekiel 8:17 is strategically placed at the climax of a series of escalating revelations of idolatry within the Jerusalem temple, spanning Ezekiel 8-11. The prophet Ezekiel, supernaturally transported from Babylon to Jerusalem, is shown four distinct, progressively more egregious abominations. The vision begins with the "image of jealousy" at the temple gate (Ezekiel 8:5), followed by the seventy elders secretly worshipping idols in a dark chamber (Ezekiel 8:11), then women weeping for the pagan deity Tammuz at the north gate (Ezekiel 8:14), and culminating with twenty-five men worshipping the sun at the very entrance of the temple, with their backs to the sanctuary (Ezekiel 8:16). Verse 17 acts as God's summary indictment, a rhetorical question that challenges Judah's perceived triviality of these profound offenses, explaining that their religious syncretism and social violence have exhausted divine patience, necessitating severe judgment and the subsequent departure of God's glory from the temple (Ezekiel 10:18).
Historical & Cultural Context
The vision in Ezekiel 8 unfolds in 592 BC, during the early years of the Babylonian exile, following the first deportation of Judah's elite, including Ezekiel himself. Despite the initial judgment, Jerusalem still stood, and many of its inhabitants, particularly the religious and political leaders, clung to a false sense of security, believing the temple's presence guaranteed divine protection. This period was characterized by significant cultural and religious syncretism, where the people of Judah, heavily influenced by the pagan practices of surrounding nations (such as Assyria and Babylon), blended the worship of Yahweh with foreign deities and rituals. The "abominations" described in this chapter reflect these pervasive influences, encompassing specific cultic rituals (like sun worship and Tammuz rites) and a general moral decay that permeated society. The "violence" mentioned in the verse underscores the social injustice, oppression, and disregard for covenant law that frequently accompanied spiritual apostasy, illustrating a society where the fear of God had diminished, leading to widespread ethical collapse and a breakdown of communal well-being.
Key Themes
Ezekiel 8:17 powerfully contributes to several overarching themes prominent in the book of Ezekiel and the broader prophetic tradition. Firstly, it emphatically highlights the holiness and jealousy of God, emphasizing that Yahweh is utterly unique and demands exclusive devotion, tolerating no idolatry or shared worship. Secondly, the verse underscores the gravity and pervasiveness of sin, demonstrating that Judah's rebellion was not a "light thing" but a deep-seated spiritual sickness that manifested in both religious apostasy (idolatry) and widespread social injustice (violence). This profound interconnectedness of spiritual and social sin is a recurring prophetic theme, as vividly articulated in passages like Isaiah 1:15-17 and Amos 5:21-24. Thirdly, it reveals the inevitable consequences of covenant unfaithfulness, showing that Judah's persistent provocation of God's anger inevitably leads to divine judgment and the withdrawal of God's presence from His sanctuary, a theme powerfully depicted throughout Ezekiel 9-11. Finally, the enigmatic "branch to their nose" symbolizes the ultimate depth of their spiritual defilement and contempt for God, a profound act of rebellion that sealed their fate and justified God's impending judgment.
Exposition and Analysis
Key Word Analysis
This term, specifically "house of Judah," refers not merely to a physical dwelling but to the entire lineage, family, and collective identity of the southern kingdom. Derived from a root meaning "to build," it signifies the covenant people of God as a unified structure or entity. In this context, it underscores that the sin and apostasy were not isolated incidents but a systemic corruption afflicting the very core of the nation's spiritual and social fabric, implying that the responsibility for these abominations lay with the entire community, particularly its leadership.
This word denotes physical or moral wrong, cruelty, or unjust gain. Its inclusion here signifies that Judah's spiritual rebellion was not confined to cultic practices but had tangible, devastating consequences in society. The "filling of the land with violence" indicates widespread social injustice, oppression of the vulnerable, and a general breakdown of ethical conduct, demonstrating that their idolatry had corrupted their understanding of justice and love for their neighbor, as commanded by God's law, leading to a society characterized by harm and exploitation.
This term is used throughout the Old Testament to describe actions that are utterly disgusting and abhorrent to God, particularly idolatry, pagan rituals, and immoral sexual practices. As a feminine active participle, it emphasizes something that is actively detestable. Its repeated use here emphasizes the extreme offense of Judah's actions in God's sight. These were not minor transgressions but deliberate, deeply offensive acts that violated the very essence of God's holiness and covenant relationship with His people, rendering their worship utterly defiled and unacceptable.
Verse Breakdown
"Then he said unto me, Hast thou seen [this], O son of man?"
This direct, rhetorical question from God to Ezekiel serves to draw the prophet's immediate and intense attention to the gravity and pervasive nature of the spiritual corruption he has just witnessed. It implies that what Ezekiel has seen is deeply disturbing and requires a decisive divine response, setting the stage for the subsequent indictment and justification for judgment.
"Is it a light thing to the house of Judah that they commit the abominations which they commit here?"
This is the core of God's indictment, delivered as a powerful rhetorical question. The phrase "light thing" (Hebrew: qâlal, meaning to be trivial or insignificant) challenges Judah's casual or indifferent attitude towards their profound sins. God emphasizes that their actions, particularly the idolatrous practices within His holy temple, are far from trivial; they are weighty, serious offenses that deeply dishonor Him and represent a fundamental breach of their covenant relationship.
"for they have filled the land with violence, and have returned to provoke me to anger:"
This clause provides the dual reasons for God's profound indignation. "Filled the land with violence" signifies that their spiritual apostasy had led to widespread social injustice, oppression, and moral decay throughout the nation, demonstrating the inseparable link between true worship and ethical conduct. The phrase "returned to provoke me to anger" highlights the persistent, deliberate, and repetitive nature of their rebellion. It suggests a pattern of backsliding and a conscious choice to defy God, pushing His long-suffering patience to its absolute limit.
"and, lo, they put the branch to their nose."
This is the most enigmatic and debated part of the verse, yet it clearly refers to a deeply offensive pagan ritual or a gesture of profound contempt directed at God. While its exact cultic meaning is uncertain, common interpretations include a specific pagan rite associated with sun worship or the worship of Tammuz, where branches (perhaps of a vine or sacred tree, as implied by the Hebrew zᵉmôwrâh) were held to the nose as an act of adoration, invocation, or even as a form of incense. Alternatively, it could be a gesture of insult or mockery towards God, symbolizing their utter disdain for His commands and holiness. Regardless of the precise ritual, it represents the ultimate act of spiritual defilement and a direct affront to the Holy God of Israel, signifying the depth of their apostasy.
Literary Devices
Ezekiel 8:17 employs several powerful literary devices to convey God's message with profound impact. The primary device is a Rhetorical Question, "Is it a light thing to the house of Judah...?" This question is not posed to elicit an answer from Ezekiel, but rather to underscore the absurdity, gravity, and blasphemy of Judah's actions, highlighting the profound disconnect between their behavior and the seriousness of their offense in God's eyes. The phrase "filled the land with violence" utilizes Hyperbole to emphasize the pervasive and overwhelming nature of the social injustice and moral decay that had gripped the nation, indicating that sin was not isolated but had saturated every aspect of their society. Furthermore, God's statement "returned to provoke me to anger" is a clear instance of Anthropomorphism, attributing human emotion (anger) to God to convey the depth of His righteous indignation and the severe consequences of Judah's persistent rebellion, making His divine response relatable and forceful. Finally, "they put the branch to their nose" is a powerful and unsettling piece of Symbolism, representing a specific, deeply offensive pagan ritual or a gesture of extreme contempt, signifying the ultimate spiritual defilement and outright rejection of Yahweh.
Theological and Thematic Connections
Ezekiel 8:17 serves as a stark reminder of God's unyielding holiness and His absolute intolerance for idolatry and spiritual compromise. It reveals that sin, particularly the sin of idolatry, is never a "light thing" in God's sight, but a profound act of rebellion that deeply offends His character and breaks covenant. The explicit connection between religious apostasy and social violence highlights a crucial theological truth: true worship of God is inextricably linked to righteous living and justice in society. When a people abandon God, their moral compass falters, leading to widespread injustice and oppression. This verse underscores God's patience, yet also His righteous anger when His repeated calls to repentance are met with persistent and deliberate provocation. It foreshadows the inevitable judgment that follows prolonged unfaithfulness, demonstrating that God's justice is as certain as His love and His commitment to His own glory.
Reflection and Application
Ezekiel 8:17 stands as a timeless warning, urging us to examine the depth of our own devotion and the subtle ways we might "provoke God to anger" or treat sin as a "light thing." In a contemporary context, while overt idol worship may be less common, modern idolatry often manifests as placing ultimate trust, affection, or allegiance in anything other than God—be it wealth, career, relationships, comfort, self-image, or political ideologies. This spiritual compromise can lead to a similar "filling the land with violence," albeit in less overt forms, such as systemic injustice, ethical compromises in business, a lack of compassion for the marginalized, or the dehumanization of others. The enigmatic "branch to their nose" can symbolize any practice or attitude that blends Christian faith with worldly values, diluting the purity of our worship and commitment, or even outright defiance of God's revealed will. This passage calls us to a radical self-examination, to confess our hidden abominations, and to cultivate a profound reverence for God's holiness, ensuring that our worship is genuine, exclusive, and that our lives reflect His righteousness, impacting both our personal conduct and our societal engagement.
Questions for Reflection
FAQ
What is the meaning of "putting the branch to their nose"?
The exact meaning of "putting the branch to their nose" (KJV) or "holding the branch to their nose" (NIV) is one of the most debated phrases in Ezekiel. While scholars do not have a definitive answer, the consensus is that it refers to a deeply offensive pagan ritual or a gesture of profound contempt. Common interpretations include: 1) A specific pagan cultic practice, possibly related to sun worship or the worship of Tammuz (mentioned in Ezekiel 8:14), where branches (perhaps of a vine or a sacred tree, as indicated by the Hebrew word zᵉmôwrâh) were held to the nose as an act of adoration, invocation, or even as a form of incense. 2) A gesture of insult or mockery directed at God, symbolizing their utter disdain for His commands and holiness. Regardless of the precise ritual, it signifies a profound act of spiritual defilement and a direct affront to the Holy God of Israel, indicating the depth of Judah's apostasy and their deliberate rejection of Yahweh.
Why is God so angry about these "abominations"?
God's anger stems from several factors, all rooted in His holy and just character. Firstly, sin is a direct affront to His nature. Idolatry, in particular, is an act of spiritual adultery, breaking the exclusive covenant relationship He established with Israel, as explicitly stated in the Ten Commandments (Exodus 20:3-5). Secondly, these abominations were committed within His very temple, the sacred space consecrated for His presence and pure worship, making the defilement even more egregious and a direct insult to His dwelling place (Psalm 74:7). Thirdly, the phrase "they have filled the land with violence" indicates that their spiritual rebellion had led to widespread social injustice and moral decay, violating the ethical principles of His law that demand justice and righteousness (Micah 6:8). Finally, the phrase "returned to provoke me to anger" highlights the persistent, intentional, and repetitive nature of their disobedience despite repeated warnings and His long-suffering patience (Nehemiah 9:26). Their actions were not accidental but a deliberate and sustained rebellion against their covenant Lord, justifying His righteous wrath.
Christ-Centered Fulfillment
Ezekiel 8:17, with its vivid portrayal of Judah's profound idolatry and the resultant divine anger, finds its ultimate fulfillment in the person and work of Jesus Christ. The "abominations" committed in the temple, which provoked God's departure, highlight humanity's inherent inability to maintain a pure and exclusive relationship with a holy God. Jesus, however, is the true Temple, the very dwelling place of God among humanity, as declared in John 1:14. His dramatic cleansing of the temple, as recorded in John 2:13-17, powerfully demonstrates His zeal for God's house and His divine authority to purify worship, foreshadowing the ultimate cleansing He would bring through His sacrifice. The "violence" that filled the land, a direct consequence of spiritual apostasy and a broken covenant, is ultimately addressed by the Prince of Peace, who disarmed the powers of darkness and reconciled humanity to God through His blood shed on the cross (Colossians 1:19-20). Furthermore, the persistent provocation of God's anger by Judah's sin is fully absorbed by Christ, who became sin for us, bearing the wrath we deserved, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His atoning work, believers are no longer defined by their "abominations" or their tendency to "provoke God to anger," but are made new creations, indwelt by the Holy Spirit, enabling them to offer true worship "in spirit and truth" (John 4:23-24), thereby fulfilling the longing for a people who genuinely honor God and live righteously.