Ezekiel 8:17

KJV

Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.

KJV (with Strong's)

Then he said {H559} unto me, Hast thou seen {H7200} this, O son {H1121} of man {H120}? Is it a light thing {H7043} to the house {H1004} of Judah {H3063} that they commit {H6213} the abominations {H8441} which they commit {H6213} here? for they have filled {H4390} the land {H776} with violence {H2555}, and have returned {H7725} to provoke me to anger {H3707}: and, lo, they put {H7971} the branch {H2156} to their nose {H639}.

Complete Jewish Bible

He asked me, "Human being, have you seen this? Does the house of Y'hudah consider it a casual matter that they commit the disgusting practices they are committing here, thus filling the land with violence, provoking me still more? Look! They are even putting the branch to their nose!

Berean Standard Bible

“Son of man,” He said to me, “do you see this? Is it not enough for the house of Judah to commit the abominations they are practicing here, that they must also fill the land with violence and continually provoke Me to anger? Look, they are even putting the branch to their nose!

American Standard Version

Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have turned again to provoke me to anger: and, lo, they put the branch to their nose.

Commentary

### 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](/ezekiel/8 "Ezekiel 8-11 - The Departure of God's Glory"). 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](/ezekiel/8-5 "Ezekiel 8:5 - The Image of Jealousy")), followed by the seventy elders secretly worshipping idols in a dark chamber ([Ezekiel 8:11](/ezekiel/8-11 "Ezekiel 8:11 - Elders Worshipping Idols")), then women weeping for the pagan deity Tammuz at the north gate ([Ezekiel 8:14](/ezekiel/8-14 "Ezekiel 8:14 - Women Weeping for Tammuz")), 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](/ezekiel/8-16 "Ezekiel 8:16 - Sun Worship in the Temple")). 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](/ezekiel/10-18 "Ezekiel 10:18 - The Departure of God's Glory")).
* **Historical & Cultural Context:** The vision in [Ezekiel 8](/ezekiel/8 "Ezekiel 8 - The Abominations in Jerusalem") 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](/isaiah/1-15-17 "Isaiah 1:15-17 - God Rejects Hypocritical Worship") and [Amos 5:21-24](/amos/5-21-24 "Amos 5:21-24 - God Desires Justice, Not Just Rituals"). 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](/ezekiel/9 "Ezekiel 9-11 - God's Judgment on Jerusalem and the Departure of His Glory"). 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
* **house (Hebrew, _bayith'_):** 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.
* **violence (Hebrew, _châmâç'_):** 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.
* **abominations (Hebrew, _tôwʻêbah'_):** 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.

* [Deuteronomy 32:16](/deuteronomy/32-16 "Deuteronomy 32:16 - Provoking God to Jealousy")
* [Jeremiah 7:9-10](/jeremiah/7-9-10 "Jeremiah 7:9-10 - Abominations in the Temple")
* [Isaiah 1:15](/isaiah/1-15 "Isaiah 1:15 - God Hides His Eyes from Sinful Worship")

### 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
* **In what areas of my life might I be treating sin as a "light thing," minimizing its gravity before God or justifying my actions?**
* **What modern "abominations" or forms of idolatry might be subtly present in my heart, my home, or in the church today, competing for God's rightful place?**
* **How does my spiritual state and my pursuit of God's holiness impact the presence or absence of "violence" (injustice, unkindness, apathy, or exploitation) in my immediate community or the broader society?**
* **What "branches to the nose" – syncretistic practices, defiant gestures, or compromises with worldly values – might I be unknowingly or knowingly engaging in that compromise my exclusive devotion to Christ?**

### FAQ
**What is the meaning of "putting the branch to their nose"?**

Answer: 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](/ezekiel/8-14 "Ezekiel 8:14 - Women Weeping for Tammuz")), 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"?**

Answer: 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](/exodus/20-3-5 "Exodus 20:3-5 - No Other Gods Before Me")). 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](/psalm/74-7 "Psalm 74:7 - They Have Defiled Your Dwelling Place")). 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](/micah/6-8 "Micah 6:8 - What the Lord Requires")). 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](/nehemiah/9-26 "Nehemiah 9:26 - Rebellious and Provoking God")). 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](/john/1-14 "John 1:14 - The Word Became Flesh"). His dramatic cleansing of the temple, as recorded in [John 2:13-17](/john/2-13-17 "John 2:13-17 - Jesus Cleanses the Temple"), 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](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ")). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). 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](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), thereby fulfilling the longing for a people who genuinely honor God and live righteously.

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

Cross-References

Ezekiel 9:9

Then said he unto me, The iniquity of the house of Israel and Judah [is] exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not.

Ezekiel 7:23

¶ Make a chain: for the land is full of bloody crimes, and the city is full of violence.

Micah 2:2

And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.

Amos 3:10

For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.

Jeremiah 6:7

As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually [is] grief and wounds.

Jeremiah 20:8

For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.

Ezekiel 16:26

Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.