TRV
Translation
King James Version
But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
Complete Jewish Bible
But concern for my own reputation kept me from letting it be profaned in the sight of the nations who had seen when I brought them out.
Berean Standard Bible
But I acted for the sake of My name, so that it would not be profaned in the eyes of the nations in whose sight I had brought them out.
American Standard Version
But I wrought for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
World English Bible Messianic
But I worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
Geneva Bible (1599)
But I had respect to my Name, that it shoulde not bee polluted before the heathen in whose sight I brought them out.
Young's Literal Translation
And I do it for My name's sake, Not to pollute it before the eyes of the nations, Before whose eyes I brought them forth.
In the KJVVerse 20,910 of 31,102
Study This Verse
Commentary on Ezekiel 20 verses 10–26
10 ¶ Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness.
11 And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
12 Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.
13 But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
14 But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
15 Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
16 Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.
17 Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.
18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
19 I am the LORD your God; walk in my statutes, and keep my judgments, and do them;
20 And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.
21 Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.
22 Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.
23 I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;
24 Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.
25 Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
26 And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.
The history of the struggle between the sins of Israel, by which they endeavoured to ruin themselves, and the mercies of God, by which he endeavoured to save them and make them happy, is here continued: and the instances of that struggle in these verses have reference to what passed between God and them in the wilderness, in which God honoured himself and they shamed themselves. The story of Israel in the wilderness is referred to in the New Testament (1 Co. 10 and Heb. 3), as well as often in the Old, for warning to us Christians; and therefore we are particularly concerned in these verses. Observe,
I. The great things God did for them, which he puts them in mind of, not as grudging them his favours, but to show how ungrateful they had been. And we say, If you call a man ungrateful, you can call him no worse. It was a great favour, 1. That God brought them forth out of Egypt (Eze 20:10), though, as it follows, he brought them into the wilderness and not into Canaan immediately. It is better to be at liberty in a wilderness than bond-slaves in a land of plenty, to enjoy God and ourselves in solitude than to lose both in a crowd; yet there were many of them who had such base servile spirits as not to understand this, but, when they met with the difficulties of a desert, wished themselves in Egypt again. 2. That he gave them the law upon Mount Sinai (Eze 20:11), not only instructed them concerning good and evil, but by his authority bound them from the evil and to the good. He gave them his statutes, and a valuable gift it was. Moses commanded them a law that was the inheritance of the congregation of Israel, Deu 33:4. God made them to know his judgments, not only enacted laws for them, but showed them the reasonableness and equity of those laws, with what judgment they were formed. The laws he gave them they were encouraged to observe and obey; for, if a man do them, he shall even live in them; in keeping God's commandments there is abundance of comfort and a great reward. Christ says, If thou wilt into enter life, and enjoy it, keep the commandments. Though those who are the most strict in their obedience are thus far unprofitable servants that they do no more than is their duty to do, yet it is thus richly recompensed: This do, and thou shalt live. The Chaldee says, He shall live an eternal life in them. St. Paul quotes this (Gal 3:12) to show that the law is not of faith, but proposes life upon condition of perfect obedience, which we are not capable of rendering, and therefore must have recourse to the grace of the gospel, without which we are all undone. 3. That he revived the ancient institution of the sabbath day, which was lost and forgotten while they were bond-slaves in Egypt; for their task-masters there would by no means allow them to rest one day in seven. In the wilderness indeed every day was a day of rest; for what need had those to labour who lived upon manna, and whose raiment waxed not old? But one day in seven must be a holy rest (Eze 20:12): I gave them my sabbaths to be a sign between me and them (the institution of the sabbath was a sign of God's good-will to them, and their observance of it a sign of their regard to him), that they might know that I am the Lord that sanctify them. By this God made it to appear that he had distinguished them from the rest of the world, and designed to model them for a peculiar people to himself; and by their attendance on God in solemn assemblies on sabbath days they were made to increase in the knowledge of God, in an experimental knowledge of the powers and pleasures of his sanctifying grace. Note, (1.) Sabbaths are privileges, and are so to be accounted; the church acknowledges as a great favour, in that chapter which is parallel to this and seems to have a reference to this (Neh 9:14), Thou madest known unto them thy holy sabbaths. (2.) Sabbaths are signs; it is a sign that men have a sense of religion, and that there is some good correspondence between them and God, when they make conscience of keeping holy and sabbath day. (3.) Sabbaths, if duly sanctified, are the means of our sanctification; if we do the duty of the day, we shall find, to our comfort, it is the Lord that sanctifies us, makes us holy (that is, truly happy) here, and prepares us to be happy (that is, perfectly holy) hereafter.
II. Their disobedient undutiful conduct towards God, for which he might justly have thrown them out of covenant as soon as he had taken them into covenant (Eze 20:13): They rebelled in the wilderness. There where they received so much mercy from God, and had such a dependence upon him, and were in their way to Canaan, yet there they broke out in many open rebellions against the God that led them and fed them. They did not only not walk in God's statutes, but they despised his judgments as not worth observing; instead of sanctifying the sabbaths, they polluted them, greatly polluted them; one gathered sticks, many went out to gather manna on this day. Hereupon God was ready sometimes to cut them off; he said, more than once, that he would consume them in the wilderness. But Moses interceded, so did God's own mercy more powerfully, and most of all a concern for his own glory, that his name might not be polluted and profaned among the heathen (Eze 20:14), that the Egyptians might not say that for mischief he brought them thus far, or that he was not able to bring them any further, or that he had no such good land as was talked of to bring them to, Exo 32:12; Num 14:13, etc. Note, God's strongest reasons for his sparing mercy are those which are fetched from his own glory.
III. God's determination to cut off that generation of them in the wilderness. He who lifted up his hand for them (Eze 20:6) now lifted up his hand against them; he who by an oath confirmed his promise to bring them out of Egypt now by an oath confirmed his threatenings that he would not bring them into Canaan (Eze 20:15, Eze 20:16): I lifted up my hand unto them, saying, As truly as I live, these men who have tempted me these ten times shall never see the land which I swore unto their fathers, Num 14:22, Num 14:23; Psa 95:11. By their contempt of God's laws, and particularly of his sabbaths, they put a bar in their own door; and that which was at the bottom of their disobedience to God, and their neglect of his institutions, was a secret affection to the gods of Egypt: Their heart went after their idols. Note, The bias of the mind towards the world and the flesh, the money and the belly (those two great objects of spiritual idolatry), is the root of bitterness from which springs all disobedience to the divine law. The heart that goes after those idols despises God's judgments.
IV. The reservation of a seed that should be admitted upon a new trial, and the instructions given to that seed, Eze 20:17. Though they thus deserved ruin, and were doomed to it, yet my eye spared them. When he looked upon them he had compassion on them, and did not make an end of them, but reprieved them till a new generation was reared. Note, It is owing purely to the mercy of God that he has not long ago made an end of us. This new generation is well educated. Moses in Deuteronomy reported and enforce the laws which had been given to those that came out of Egypt, that their children might have them as it were sounding in their ears afresh when they entered Canaan (Eze 20:18): "I said unto their children in the wilderness, in the plains of Moab, Walk in the statutes of your God and walk not in the statutes of your fathers; do not imitate their superstitious usages nor retain their foolish wicked customs; away with their vain conversation, which has nothing else to say for itself but that it was received by the tradition of your fathers, Pe1 1:18. Defile not yourselves with their idols, for you see how odious they rendered themselves to God by them. But keep my judgments and hallow my sabbaths," Eze 20:19, Eze 20:20. Note, If parents be careless, and do not give their children good instructions as they ought, the children ought to make up the want by studying the word of God so much the more carefully and diligently themselves when they grow up; and the bad examples of parents must be made use of by their children for admonition, and not for imitation.
V. The revolt of the next generation from God, by which they also made themselves obnoxious to the wrath of God (Eze 20:21): The children rebelled against me too. And the same that was said of the fathers' rebellion is here said of the children's, for they were a seed of evil-doers. Moses told them that he knew their rebellion and their stiff neck, Deu 31:27. And Deu 9:24, You have been rebellious against the Lord from the day that I knew you. They walked not in my statutes (Eze 20:21); nay, they despised my statutes, Eze 20:24. Those who disobey God's statutes despise them, they show that they have a mean opinion of them and of him whose statutes they are. They polluted God's sabbaths, as their fathers. Note, The profanation of the sabbath day is an inlet to all impiety; those who pollute holy time will keep nothing pure. It was said of the fathers (Eze 20:16) that their heart went after their idols; they worshipped idols because they had an affection for them. It is said of the children (Eze 20:24) that their eyes went after their fathers' idols; they had grown atheistical, and had no affection for any gods at all, but they worshipped their fathers' idols because they were their fathers' and they had them before their eyes. They were used to them; and, if they must have gods, they would have such as they could see, such as they could manage. And that which aggravated their disobedience to God's statutes was that, if they had done them, they might have lived in them (Eze 20:21), might have been a happy thriving people. Note, Those that go contrary to their duty go contrary to their interest; they will not obey, will not come to Christ, that they may have life, Joh 5:40. And it is therefore just that those who will not live and flourish as they might in their obedience should die and perish in their disobedience. Now the great instance of that generation's rebellion and inclination to idolatry was the iniquity of Peor, as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel, Num 25:3. Then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas's zeal, had cut them all off; and yet they owned, in Joshua's time, We ware not cleansed from that iniquity unto this day, Jos 22:17; Psa 106:29. Then it was that God said he would pour out his fury upon them (Eze 20:21), that he lifted up his hand unto them in the wilderness, when they were a second time just ready to enter Canaan, that he would scatter them among the heathen. This very thing he said to them by Moses in his parting song, Deu 32:20. Because they provoked him to jealousy with strange gods, he said, I will hide my face form them; and (Eze 20:26, Eze 20:27) he said, I would scatter them into corners, were it not that I feared the wrath of the enemy, which explains this (Eze 20:21, Eze 20:22), I said I would pour out my fury upon them, but I withdrew my hand for my name's sake. Note, When the corruptions of the visible church are such, and so provoking, that we have reason to fear its total extirpation, yet then we may be confident of this, to our comfort, that God will secure his own honour, by making good his purpose, that while the world stands he will have a church in it.
VI. The judgments of God upon them for their rebellion. They would not regard the statutes and judgments by which God prescribed them their duty, but despised them, and therefore God gave them statutes and judgments which were not good, and by which they should not live, Eze 20:25. By this we may understand the several ways by which God punished them while they were in the wilderness - the plague that broke in upon them, the fiery serpent, and the like - which, in allusion to the law they had broken, are called judgments, because inflicted by the justice of God, and statutes, because he gave orders concerning them and commanded desolations as sometimes he had commanded deliverances, and appointed Israel's plagues as he had done the plagues of Egypt. When God said, I will consume them in a moment (Num 16:21), when he said, Take the heads of the people and hang them up (Num 25:4), when he threatened them with the curse and obliged them to say Amen to every curse (Deu 27:26), then he gave them judgments by which they should not live. More is implied than is expressed; they are judgments by which they should die. Those that will not be bound by the precepts of the law shall be bound by the sentence of it; for one way or other the word of God will take hold of men, Zac 1:6. Spiritual judgments are the most dreadful; and these God punished them with. The statutes and judgments which the heathen observed in the worship of their idols were not good, and in practising them they could not live; and God gave them up to those. He made their sin to be their punishment, gave them up to a reprobate mind, as he did the Gentile idolaters (Rom 1:24, Rom 1:26), gave them up to their own heart's lusts (Psa 81:12), punished them for those superstitious customs which were against the written law by giving them up to those which were against the very light and law of nature; he left them to themselves to be guilty of the most impure idolatries, as in the worship of Baal-peor (he polluted them, that is, her permitted them to pollute themselves, in their own gifts, Eze 20:26), and of the most barbarous idolatries, as in the worship of Moloch, when they caused their children, especially their first-born, which God challenged a particular property in (the first-born of thy sons shalt thou give unto me), to pass through the fire, to be sacrificed to their idols; that thus he might make them desolate, not only that he might justly do it, but that he might do it by their own hands; for this must needs be a great weakening to their families and a diminution of the honour and strength of their country. Note, God sometimes makes sin to be its own punishment, and yet is not the author of sin; and there needs no more to make men miserable than to give them up to their own vile appetites and passions. Let them be put into the hand of their own counsels, and they will ruin themselves and make themselves desolate. And thus God makes them know that he is the Lord, and that he is a righteous God, which they themselves will be compelled to own when they see how much their wilful transgressions contribute to their own desolations. Note, Those who will not acknowledge God as the Lord their ruler shall be made to acknowledge him as the Lord their judge when it is too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–26. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 10 and following) Therefore I expelled them from the land of Egypt, and brought them into the desert, and gave them my commandments, and showed them my judgments, which a man should do and live by them. Moreover, I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctifies them. But the house of Israel provoked me in the desert. They did not walk in my commandments and they cast away my judgments, which a man should do and live by them, and they greatly violated my Sabbaths. Therefore, I said that I would pour out my fury upon them in the wilderness and consume them, and I did so for the sake of my name, so that it would not be profaned in the sight of the nations, from whom I had brought them out. These things are said to those who were brought out of Egypt into the wilderness: that, having been freed from the vices of the Egyptians, they might more easily fulfill the commandments of God in the solitude and observe his judgments and keep the Sabbath. These things were given as a sign between the one who gave them and those to whom they were given, as the Scripture says: And the Lord spoke to Moses, saying: And you, command the Israelites, saying: See, and keep my Sabbaths, which is a sign between me and you throughout your generations, that you may know that I, the Lord, sanctify you, and keep the Sabbath, because it is holy to you. Whosoever violates it shall be put to death. Everyone who works on it shall have that soul cut off from among his people (Exod. XXXI, 13, 14). Therefore, the Sabbath and circumcision are given as a sign of the true Sabbath and true circumcision: so that we may know that we must rest from the works of the world and circumcise not the flesh, but the heart. Thus, by working for six days, we rest on the seventh day, doing nothing else day and night except acknowledging that everything we live is owed to the Lord, and at the return of the week, we consecrate ourselves entirely to His name, so that through the sanctification of the day, we may remember the Lord who sanctifies us. The Lord gave these commandments and statutes and the observance of the Sabbath in the desert, so that those who did them would live by them and not go beyond them, as promised in the Gospel. They violated them, not once or a little, but greatly, so that the extent of the violation would be shown. Therefore, he said and decided in his mind to pour out his anger upon them in the desert and consume them, as he spoke to Moses: 'Leave me, and in my anger, I will destroy them.' (Exodus 32:10). But he did not want to do it, sparing the Egyptians and the other nations, so that they would not be scandalized, and waiting for the repentance of those he had mercy on. And it should be noted that when he spoke to the Israelites after the offense that he said, 'I did it for the sake of my name, so that it would not be violated in the presence of the nations from which I expelled them.' At that time, they were still in the midst of those nations, as they had not yet left. But now, after they have left, it is said, 'From the nations from which I expelled them.'
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.
Copy as
Continue studying Ezekiel 20:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezekiel 20:14 articulates a foundational theological principle: God's actions concerning Israel, particularly His decision to restrain His righteous wrath and preserve them despite their persistent rebellion, were fundamentally motivated by His zealous commitment to the sanctity of His own holy name and reputation among the surrounding Gentile nations. This divine self-vindication ensured that His power, faithfulness, and unique identity, so dramatically revealed in the Exodus, would not be profaned, diminished, or misunderstood by those who witnessed His dealings with His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:14 employs several powerful literary devices to convey its profound theological message. Anthropomorphism is evident in the phrase "my name's sake," where God speaks of His reputation as if it could be "polluted" or honored, reflecting a human-like concern for standing and renown. This allows human readers to grasp the profound importance God places on His character and how it is perceived by others. The concept of God acting "for my name's sake" also demonstrates Divine Pathos, revealing God's deep concern for His own glory and the proper recognition of His unique holiness in a world prone to idolatry. There is also a clear Contrast established between Israel's persistent rebellion and God's unwavering faithfulness, highlighting the unilateral and unconditional nature of God's covenant commitment, which is sustained by His own character rather than human performance. Finally, Metonymy is present in the use of "name" to represent God's entire being, character, and authority, rather than just a linguistic label. The name stands in for the person and all that they embody.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:14 reveals a foundational theological principle: God's ultimate motivation in all His dealings, particularly His redemptive acts and His patient forbearance, is the vindication and glorification of His own holy name. This is not a matter of divine ego or insecurity, but a necessary outworking of His perfect character, ensuring that His unique sovereignty, power, and faithfulness are recognized by all creation. This truth underscores that salvation and preservation are not primarily about human merit or deservingness, but about God's inherent commitment to His own glory and the display of His attributes. It teaches us that God's plan of salvation is ultimately designed to magnify Himself, demonstrating His justice, mercy, and wisdom before a watching world, both human and spiritual, and that His glory is the supreme end of all things.
REFLECTION AND APPLICATION
Ezekiel 20:14 offers profound insights for believers today, reminding us that God's faithfulness to us is not contingent upon our perfect obedience, but upon His steadfast character and His unwavering commitment to His own glory. This liberates us from the burden of earning His favor and anchors our hope in His unchangeable nature and sovereign purposes. As those who bear the name of Christ, our lives are meant to be a reflection of His character, and our conduct can either glorify or inadvertently dishonor His name before a watching world. This verse calls us to live with an acute awareness that our actions have implications for God's reputation among those who do not know Him. Furthermore, it encourages us to trust in God's profound patience and longsuffering, recognizing that He often restrains judgment and extends grace, not because He overlooks sin, but because His greater redemptive purposes and the ultimate display of His glory are at stake. This truth should inspire both humility for our unworthiness and confidence in His enduring grace.
Questions for Reflection
FAQ
Why is God so concerned with His "name" and its "pollution"?
Answer: God's "name" in biblical thought is not merely a label but represents His entire character, attributes, authority, and manifest presence. When the Bible speaks of God acting for His "name's sake," it means He acts to uphold His own perfect holiness, justice, power, and faithfulness. The concern for His name's "pollution" (or profanation) is not divine ego, but a necessary outworking of His nature as the one true God. If His chosen people, whom He had miraculously delivered, were utterly destroyed in the sight of pagan nations, it would imply that their God was weak, unfaithful, or unable to complete His purposes. This would diminish His glory and lead others to worship false gods, which is an affront to His unique divinity. God's concern for His name is ultimately a concern for the recognition of His unique glory and the salvation of people who would otherwise remain in spiritual darkness. This is why God's concern for His name is intrinsically linked to His redemptive plan for all nations (Psalm 67:2).
Does this mean God doesn't care about our sin, as long as His name is glorified?
Answer: Absolutely not. Ezekiel 20:14 does not imply indifference to sin; rather, it highlights the depth of God's mercy and His sovereign plan despite sin. Throughout Ezekiel chapter 20, God repeatedly condemns Israel's idolatry and rebellion, stating that their sins deserved utter destruction. His restraint was an act of divine patience, not condonation of their wickedness. The very reason His name would be "polluted" is because their sin made them unworthy of His continued favor, yet He chose to preserve them for a greater purpose—to demonstrate His unique power and faithfulness to the nations. God is holy and just, and sin always incurs His wrath. However, His ultimate plan for His glory often involves extending grace and demonstrating His power through redemption, rather than immediate, complete judgment (Romans 3:25-26).
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:14 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament principle of God acting "for my name's sake" culminates in God's redemptive plan through His Son, where His glory is most perfectly displayed and His name most fully vindicated. Jesus Himself declared that His entire mission was to glorify the Father's name (John 17:4). On the cross, God's name was supremely upheld, as His perfect justice was satisfied through Christ's sacrifice for sin, and His boundless mercy was simultaneously poured out, demonstrating that He is both just and the justifier of those who believe (Romans 3:26). The death and resurrection of Jesus prevented God's name from being "polluted" by humanity's sin, providing the ultimate solution for a rebellious people without compromising divine holiness. Through Christ, God's power to save is made manifest to all nations, fulfilling the implicit witness of Israel and extending salvation to the "heathen" whom God was concerned about. Ultimately, God has highly exalted Jesus and bestowed on Him the name that is above every name, "so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, the concern for God's name expressed in Ezekiel finds its glorious and eternal resolution in the exaltation of Christ, through whom God's glory shines brightest (Hebrews 1:3).