Eze 20:30 | KD | STEP | Israel committed these sins in Canaan also, and to this day has not given them up; therefore God will not allow the idolatrous generation to inquire of Him. - Eze 20:27. Therefore speak to the house of Israel, O son of man, and say to them, Thus saith the Lord Jehovah, Still further have your fathers blasphemed me in this, with the faithlessness which they have shown toward me. Eze 20:28. When I had brought them into the land, which I had lifted my hand to give them, then they looked out every high hill and every thickly covered tree, and offered their sacrifices there, and gave their irritating gifts there, and presented the fragrance of their pleasant odour there, and poured out their drink-offerings there. Eze 20:29. And I said to them, What height is that to which ye go? And its name is called Height to this day. Eze 20:30. Therefore say to the house of Israel, Thus saith the Lord Jehovah, What? Do ye defile yourselves in the way of your fathers; and go whoring after their abominations; Eze 20:31. And defile yourselves in all your idols to this day, by lifting up your gifts, and causing your sons to pass through the fire; and should I let myself be inquired of by you? As I live, is the saying of the Lord Jehovah, I will not let myself be inquired of by you. - The לכן in is resumed in ; and there the answer given by God to the elders, who had come to inquire of Him, is first communicated, after an express declaration of the fact that Israel had continued its idolatry in the most daring manner, even after its entrance into Canaan. But the form in which this is done - עוד זאת, “still further in this” - is to be understood as intimating that the conduct of the fathers of the existing generation, and therefore not merely of those who grew up in the wilderness, but also of those who had lived in Canaan, has already been described in general terms in the preceding verses, and that what follows simply adds another novel feature. But this can only be the case if are taken in the sense given above. זאת is an accusative; and גּדּף is construed with the accusative both of the person and thing. The more precise definition of זאת is not given in בּמעלם בּי ni nev at the end of the verse, but in the idolatry depicted in Eze 20:28. מעל refers to the faithlessness involved in the breach of the covenant and in idolatry. This is the general description; whilst the idolatry mentioned in constituted one particular feature, in which the faithlessness appeared in the form of blasphemy. For the fact itself, namely, the worship on high places, which was practised on every hand, see ; ; 1Ki 14:23; 2Ki 17:10. In the enumeration of the offerings, there is something striking in the position in which כּעס קרבּנם stands, namely, between the slaughtered sacrifices (זבחים) and the increase- and drink-offerings; and this is no doubt the reason why the clause 'ויּתּנוּ שׁם וגו is omitted from the Cod. Vat. and Alex . of the lxx; and even Hitzig proposes to strike it out. But Theodoret found this reading in the Alex. Version; and Hitzig is wrong in affirming that קרבּן is used in connection with sacrifices, meat-offerings, and drink-offerings. The meat-offerings are not expressly named, for ריה ניחוח does not signify meat-offerings, but is used in the law for the odour of all the offerings, both slaughtered sacrifices and meat-offerings, even though in it is applied to the odour of the bloodless offerings alone. And in the same way does קרבּן embrace all the offerings, even the slain offerings, in , in harmony with ; , and other passages. That it is used in this general signification here, is evident from the introduction of the word כּעס, irritation or provocation of their gifts, i.e., their gifts which provoked irritation on the part of God, because they were offered to idols. As this sentence applies to all the sacrifices (bloody and bloodless), so also does the clause which follows, 'ויּשׂימוּ שׁם וגו, refer to all the offerings which were burned upon the altar, without regard to the material employed. Consequently Ezekiel mentions only slain offerings and drink-offerings, and, by the two clauses inserted between, describes the offering of the slaughtered sacrifices as a gift of irritation to God, and of pleasant fragrance to the idolatrous worshippers who presented them. He does not mention the meat-offerings separately, because they generally formed an accompaniment to the slain offerings, and therefore were included in these. But although God had called the people to account for this worship on high places, they had not relinquished it even “to this day.” This is no doubt the meaning of. , which has been interpreted in very different ways. The context shows, in the most conclusive manner, that הבּמה is to be taken collectively, and that the use of the singular is to be explained from the antithesis to the one divinely appointed Holy Place in the temple, and not, as Kimchi and Hävernick suppose, from any allusion to one particular bâmâh of peculiar distinction, viz., “the great high place at Gibeon.” The question מה is not expressive of contempt (Hitzig), but “is founded upon the assumption that they would have to give an account of their doings; and merely asks, What kind of heights are those to which you are going? Who has directed you to go thither with your worship?” (Kliefoth). There is no need to refute the trivial fancy of J. D. Michaelis, which has been repeated by Hitzig, namely, that Ezekiel has taken בּמה as a derivative from בא and מה. Again, the question does not presuppose a word addressed by God to Israel, which Ezekiel only has handed down to us; but is simply a rhetorical mode of presenting the condemnation by God of the worship of the high places, to which both the law and the earlier prophets had given utterance. The next clause, “and their name was called Height” (high place), is not to be regarded as containing merely a historical notice of the name given to these idolatrous places of worship; but the giving of the name is a proof of the continued existence of the thing; so that the words affirm, that notwithstanding the condemnation on the part of God, Israel had retained these high places, - had not abolished them to this day. - and facilitate the transition from the first part of this word of God to the second. What has already been said in vv. 5-29 concerning the idolatry of the people, from the time of its election onwards, is here expressly applied to the existing generation, and carries with it the declaration to them, that inasmuch as they are defiling themselves by idolatry, as their fathers did, Jehovah cannot permit Himself to be inquired of by them. The thought is couched in the form of a question, to express astonishment that those who denied the Lord, and dishonoured Him by their idolatry, should nevertheless imagine that they could obtain revelations from Him. The lifting up (שׂאת, from נשׂא) of gifts signifies the offering of sacrifices upon the altars of the high places. For , compare Eze 20:3. - With this declaration God assigns the reason for the refusal to listen to idolaters, which had already been given in Eze 20:3. But it does not rest with this refusal. God now proceeds to disclose to them the thoughts of their own hearts, and announces to them that He will refine them by severe judgments, and bring them thereby to repentance of their sins, that He may then gather them out of the dispersion, and make them partakers of the promised salvation as a people willingly serving Him. - In this way do cast a prophetic glance over the whole of the future history of Israel.

‏ Ezekiel 20:30

Israel committed these sins in Canaan also, and to this day has not given them up; therefore God will not allow the idolatrous generation to inquire of Him. - Eze 20:27. Therefore speak to the house of Israel, O son of man, and say to them, Thus saith the Lord Jehovah, Still further have your fathers blasphemed me in this, with the faithlessness which they have shown toward me. Eze 20:28. When I had brought them into the land, which I had lifted my hand to give them, then they looked out every high hill and every thickly covered tree, and offered their sacrifices there, and gave their irritating gifts there, and presented the fragrance of their pleasant odour there, and poured out their drink-offerings there. Eze 20:29. And I said to them, What height is that to which ye go? And its name is called Height to this day. Eze 20:30. Therefore say to the house of Israel, Thus saith the Lord Jehovah, What? Do ye defile yourselves in the way of your fathers; and go whoring after their abominations; Eze 20:31. And defile yourselves in all your idols to this day, by lifting up your gifts, and causing your sons to pass through the fire; and should I let myself be inquired of by you? As I live, is the saying of the Lord Jehovah, I will not let myself be inquired of by you. - The לכן in Eze 20:27 is resumed in Eze 20:30; and there the answer given by God to the elders, who had come to inquire of Him, is first communicated, after an express declaration of the fact that Israel had continued its idolatry in the most daring manner, even after its entrance into Canaan. But the form in which this is done - עוד זאת, “still further in this” - is to be understood as intimating that the conduct of the fathers of the existing generation, and therefore not merely of those who grew up in the wilderness, but also of those who had lived in Canaan, has already been described in general terms in the preceding verses, and that what follows simply adds another novel feature. But this can only be the case if Eze 20:23-26 are taken in the sense given above. זאת is an accusative; and גּדּף is construed with the accusative both of the person and thing. The more precise definition of זאת is not given in בּמעלם בּי ni nev at the end of the verse, but in the idolatry depicted in Eze 20:28. מעל refers to the faithlessness involved in the breach of the covenant and in idolatry. This is the general description; whilst the idolatry mentioned in Eze 20:28 constituted one particular feature, in which the faithlessness appeared in the form of blasphemy. For the fact itself, namely, the worship on high places, which was practised on every hand, see Eze 6:13; Eze 16:24-25; 1Ki 14:23; 2Ki 17:10.

In the enumeration of the offerings, there is something striking in the position in which כּעס קרבּנם stands, namely, between the slaughtered sacrifices (זבחים) and the increase- and drink-offerings; and this is no doubt the reason why the clause 'ויּתּנוּ שׁם וגו is omitted from the Cod. Vat. and Alex. of the lxx; and even Hitzig proposes to strike it out. But Theodoret found this reading in the Alex. Version; and Hitzig is wrong in affirming that קרבּן is used in connection with sacrifices, meat-offerings, and drink-offerings. The meat-offerings are not expressly named, for ריה ניחוח does not signify meat-offerings, but is used in the law for the odour of all the offerings, both slaughtered sacrifices and meat-offerings, even though in Eze 16:19 it is applied to the odour of the bloodless offerings alone. And in the same way does קרבּן embrace all the offerings, even the slain offerings, in Eze 40:43, in harmony with Lev 1:2; Lev 2:1, and other passages. That it is used in this general signification here, is evident from the introduction of the word כּעס, irritation or provocation of their gifts, i.e., their gifts which provoked irritation on the part of God, because they were offered to idols. As this sentence applies to all the sacrifices (bloody and bloodless), so also does the clause which follows, 'ויּשׂימוּ שׁם וגו, refer to all the offerings which were burned upon the altar, without regard to the material employed. Consequently Ezekiel mentions only slain offerings and drink-offerings, and, by the two clauses inserted between, describes the offering of the slaughtered sacrifices as a gift of irritation to God, and of pleasant fragrance to the idolatrous worshippers who presented them. He does not mention the meat-offerings separately, because they generally formed an accompaniment to the slain offerings, and therefore were included in these. But although God had called the people to account for this worship on high places, they had not relinquished it even “to this day.” This is no doubt the meaning of. Eze 20:29, which has been interpreted in very different ways. The context shows, in the most conclusive manner, that הבּמה is to be taken collectively, and that the use of the singular is to be explained from the antithesis to the one divinely appointed Holy Place in the temple, and not, as Kimchi and Hävernick suppose, from any allusion to one particular bâmâh of peculiar distinction, viz., “the great high place at Gibeon.” The question מה is not expressive of contempt (Hitzig), but “is founded upon the assumption that they would have to give an account of their doings; and merely asks, What kind of heights are those to which you are going? Who has directed you to go thither with your worship?” (Kliefoth). There is no need to refute the trivial fancy of J. D. Michaelis, which has been repeated by Hitzig, namely, that Ezekiel has taken בּמה as a derivative from בא and מה. Again, the question does not presuppose a word addressed by God to Israel, which Ezekiel only has handed down to us; but is simply a rhetorical mode of presenting the condemnation by God of the worship of the high places, to which both the law and the earlier prophets had given utterance. The next clause, “and their name was called Height” (high place), is not to be regarded as containing merely a historical notice of the name given to these idolatrous places of worship; but the giving of the name is a proof of the continued existence of the thing; so that the words affirm, that notwithstanding the condemnation on the part of God, Israel had retained these high places, - had not abolished them to this day. - Eze 20:30 and Eze 20:31 facilitate the transition from the first part of this word of God to the second. What has already been said in vv. 5-29 concerning the idolatry of the people, from the time of its election onwards, is here expressly applied to the existing generation, and carries with it the declaration to them, that inasmuch as they are defiling themselves by idolatry, as their fathers did, Jehovah cannot permit Himself to be inquired of by them. The thought is couched in the form of a question, to express astonishment that those who denied the Lord, and dishonoured Him by their idolatry, should nevertheless imagine that they could obtain revelations from Him. The lifting up (שׂאת, from נשׂא) of gifts signifies the offering of sacrifices upon the altars of the high places. For Eze 20:31, compare Eze 20:3. - With this declaration God assigns the reason for the refusal to listen to idolaters, which had already been given in Eze 20:3. But it does not rest with this refusal. God now proceeds to disclose to them the thoughts of their own hearts, and announces to them that He will refine them by severe judgments, and bring them thereby to repentance of their sins, that He may then gather them out of the dispersion, and make them partakers of the promised salvation as a people willingly serving Him. - In this way do Eze 20:32-44 cast a prophetic glance over the whole of the future history of Israel.