Ezekiel 20:27–29

Ezekiel 20:27 — Blasphemy in the Land of Promise

God commands Ezekiel to resume the indictment of Israel's fathers, now extending the historical review from the wilderness period (vv. 10–26) into the era of the settlement. The phrase "in this your fathers have blasphemed me" (Hebrew: gādaph, to revile or rail against) is extraordinarily strong — it is not mere disobedience but an active affront to God's honor. The trespass (ma'al) carries a specific cultic connotation: it denotes a violation of what is sacred, a breach of the boundary between the holy and the profane. The fathers did not blaspheme God in the abstract; they blasphemed him precisely because of what follows in verse 28. The gift of the land — the very fulfillment of the sworn covenant — became the context in which the insult was deepest. Betrayal by a stranger is one thing; betrayal at the banquet table is another.

Ezekiel 20:28 — Worship at Every High Hill and Thick Tree

The phrase "every high hill and every thick tree" is a stock formula in the prophetic literature (cf. Jer 2:20; 3:6; Hos 4:13) for the Canaanite sacred sites that Israel was forbidden to use and was commanded to destroy (Deut 12:2–3). The irony is crushing: God had brought them into the land — the verb bô', "bring in," echoes the Exodus and conquest theology in which Yahweh is the active agent — yet the moment they arrived, Israel looked not at the Giver but at the furniture of Canaanite religion. "Every" (kol) high hill, "every" thick tree: there was no discrimination, no resistance, no pause. The fourfold repetition of "there" (sham) — "there they offered," "there they presented," "there they made their aroma," "there they poured out" — builds a devastating rhetorical indictment. Each "there" is a place where God was not worshipped but displaced.

The "provocation of their offering" (ka'as qorbanam) is a deliberate inversion of acceptable sacrifice. The same external forms — offering, aroma, drink offering — that constituted legitimate Yahwistic worship (cf. Lev 1–3) were here redirected to idols, making them not worship but provocation. The Catholics exegetes note (following Jerome and later the Scholastics) that the corruption of the best is the worst (corruptio optimi pessima): Israel took the very grammar of covenant worship and spoke it to idols.

Ezekiel 20:29 — Divine Irony and the Wordplay on Bamah

God's question — "What does the high place (bamah) mean, to which you go?" — is rhetorical and devastating. The Hebrew sounds like a pun: bāmāh resembles bā mah, meaning roughly "what is this place to which you come?" The sacred sites had accumulated centuries of numinous prestige among the Canaanites; Israel was drawn to them because they felt holy — they were elevated, visually dramatic, associated with the fertility of the land. God's question strips away that aura with cold logic: what is this, really? The answer implied is: nothing. An absence masquerading as a presence.

The closing notice — "its name is called Bamah to this day" — is a rare etiology in Ezekiel, functioning as a stamp of permanent shame. Even in Ezekiel's day (early 6th century BC), these sites still existed in popular memory or practice. The name endures as a monument to persistent infidelity. The typological sense presses further: the high place is a figure of any human attempt to construct a sacred space on one's own terms — to choose the where and how of worship rather than receiving it from God. Israel's bamoth typologically anticipate every form of self-directed religion: spiritualities assembled from personal preference, worship fashioned according to cultural aesthetics rather than divine institution.

Catholic tradition reads this passage through the lens of the First Commandment and the theology of worship (latria). The Catechism of the Catholic Church teaches that idolatry "consists in divinizing what is not God" and that it "perverts an innate sense of religion" (CCC 2113). Israel's sin at the bamoth is paradigmatic: they did not abandon the forms of religion but redirected them. This is why the prophets, and the Catholic tradition following them, consistently teach that the interior orientation of worship matters as much as its exterior form.

St. Augustine, in The City of God (Book VIII), identifies the root of idolatry not as intellectual error but as disordered love (amor inordinatus): the creature loved in the place of the Creator. The hills and trees of Canaan were not evil in themselves — they were God's creation — but Israel invested them with a reverence that belonged to God alone. Augustine's analysis maps perfectly onto Ezekiel 28: "they saw every high hill and every thick tree" — the seeing (ra'ah) is the beginning of disordered desire, a pattern that echoes Eve in the garden (Gen 3:6).

The Council of Trent's teaching on sacrifice (Session XXII) is also illuminated here: Israel's perversion of sacrificial forms at the high places anticipates the danger of reducing the Mass to a human ritual detached from its covenantal reality. The Church guards the lex orandi precisely because worship shapes belief (lex credendi), and corrupted worship corrupts the community.

Pope Benedict XVI, in The Spirit of the Liturgy, argued that true worship requires submission of the human will to the divine initiative in both what is worshipped and how — a point Ezekiel 28–29 makes with prophetic force: Israel chose both the wrong object and the wrong site.

The "high places" of contemporary Catholic life are subtler but no less real. They appear wherever we substitute comfort, aesthetics, or cultural familiarity for authentic encounter with the living God. A Catholic who attends Mass but invests primary spiritual energy in self-help spirituality, crystals, astrology, or curated Instagram "mindfulness" practices is building a personal bamah — a sacred space on one's own terms. The diagnostic question God poses in verse 29 is worth appropriating personally: What is this place to which you go? — meaning, what are the sites of real reverence in your daily life? Where do you actually seek transcendence, consolation, and meaning? If the answer is not primarily the sacraments, Scripture, and prayer, the high places have been rebuilt. Concretely: examine where you turn first in distress or joy. Do you scroll, consume, or seek entertainment before you pray? These are the thick trees and high hills of the digital age — not evil in themselves, but catastrophically seductive as substitutes for God.