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Translation
King James Version
Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
Complete Jewish Bible
I told them, "Each of you is to throw away the detestable things that draw your eyes. Do not defile yourselves with the idols of Egypt. I am ADONAI your God."
Berean Standard Bible
And I said to them: ‘Each of you must throw away the abominations before his eyes, and you must not defile yourselves with the idols of Egypt. I am the LORD your God.’
American Standard Version
And I said unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt; I am Jehovah your God.
World English Bible Messianic
I said to them, Cast away every man the abominations of his eyes, and don’t defile yourselves with the idols of Egypt; I am the LORD your God.
Geneva Bible (1599)
Then sayd I vnto them, Let euery man cast away the abominations of his eyes, and defile not your selues with the idols of Egypt: for I am the Lord your God.
Young's Literal Translation
And I say unto them, Let each cast away the detestable things of his eyes, And with the idols of Egypt be not defiled, I am Jehovah your God.
See also
In the KJVVerse 20,903 of 31,102
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Commentary on Ezekiel 20 verses 5–9
5 ¶ And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;
6 In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:
7 Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.
8 But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.
9 But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
The history of the ingratitude and rebellion of the people of Israel here begins as early as their beginning; so does the history of man's apostasy from his Maker. No sooner have we read the story of our first parents' creation than we immediately meet with that of their rebellion; so we see here it was with Israel, a people designed to represent the body of mankind both in their dealings with God and in his with them. Here is,
I. The gracious purposes of God's law concerning Israel in Egypt, where they were bond-slaves to Pharaoh. Be it spoken, be it written, to the immortal honour of free grace, that then and there, 1. He chose Israel to be a peculiar people to himself, though their condition was bad and their character worse, that he might have the honour of mending both. He therefore chose them, because they were the seed of the house of Jacob, the posterity of that prince with God, that he might keep the oath which he had sworn unto their fathers, Deu 7:7, Deu 7:8. 2. He made himself known to them by his name Jehovah (a new name, Exo 6:3), when by reason of their servitude they had almost lost the knowledge of that name by which he was known to their fathers, God Almighty. Note, As the foundation of our blessedness is laid in God's choosing us, so the first step towards it is God's making himself known to us. And whatever distance we are at, whatever distress we are in, he that made himself known to Israel even in the land of Egypt can find us out, and follow us with the gracious discoveries and manifestations of his favour. 3. He made over himself to them as their God in covenant: I lifted up my hand unto them, saying it, and confirming it with an oath. "I am the Lord your God, to whom you are to pay your homage, and from whom and in whom you are to expect your bliss." 4. He promised to bring them out of Egypt; and made good what he promised. He lifted up his hand, that is, he swore unto them, that he would deliver them; and, they being very unworthy, and their deliverance very unlikely, it was requisite that the promise of it should be confirmed by an oath. Or, He lifted up his hand, that is, he put forth his almighty power to do it; he did it with an outstretched arm, Psa 136:12. 5. He assured them that he would put them in possession of the land of Canaan. He therefore brought them out of Egypt, that he might bring them into a land that he had spied out for them, a second garden of Eden, which was the glory of all lands. So he found it, the climate being temperate, the soil fruitful, the situation pleasant, and every thing agreeable (Deu 8:7; Deu 11:12); or, however this might be, so he made it, by setting up his sanctuary in it.
II. The reasonable commands he gave them, and the easy conditions of his covenant with them at that time. Having told them what they might expect from him, he next tells them what was all he expected from them; it was no more than this (Eze 20:7): "Cast you away every man his images that he uses for worship, that are the adorations, but should be the abominations, of his eyes. Let him abominate them, and put them out of his sight, and defile not yourselves with the idols of Egypt." Of these, it seems, many of them were fond; the golden calf was one of them. It was just, and what might reasonably be expected, that, being delivered from the Egyptian slavery, they should quit the Egyptian idolatry, especially when God, at bringing them out, executed judgment upon the gods of Egypt (Num 33:4) and thereby showed himself above them. And, whatever other idols they might have an inclination to, one would think they should have had a rooted aversion to the gods of Egypt for Egypt's sake, which had been to them a house of bondage. Yet, it seems, they needed this caution, and it is backed with a good reason: I am the Lord your God, who neither need an assistant nor will admit a rival.
III. Their unreasonable disobedience to these commands, for which God might justly have cut them off as soon as ever they were formed into a people (Eze 20:8): They rebelled against God, not only refused to comply with his particular precepts, but shook off their allegiance, and in effect told him that they should be at liberty to worship what God they pleased. And even then when God came down to deliver them, and sent Moses for that purpose, yet they would not forsake the idols of Egypt, which perhaps made them speak so affectionately of the onions of Egypt (Num 11:5), for among other things the Egyptians worshipped an onion. It was strange that all the plagues of Egypt would not prevail to cure them of their affection to the idols of Egypt. For this God said he would pour out his fury upon them, even while they were yet in the midst of the land of Egypt. Justly might he have said, "Let them die with the Egyptians." This magnifies the riches of God's goodness, that he was pleased to work so great a salvation for them even when he saw them ripe for ruin. Well might Moses tell them, It is not for your righteousness, Duet. Eze 9:4, Eze 9:5.
IV. The wonderful deliverance which God wrought for them, notwithstanding. Though they forfeited the favour while it was in the bestowing, and when God would have healed them then their iniquity was discovered (Hos 7:1), yet mercy rejoiced against judgment, and God did what he designed purely for his own name's sake, Eze 20:9. When nothing in us will furnish him with a reason for his favours he furnishes himself with one. God made himself known to them in the sight of the heathen when he ordered Moses publicly to say to Pharaoh, Israel is my son, my first-born, let them go, that they may serve me. Now, if he had left them to perish for their wickedness as they deserved, the Egyptians would have reflected upon him for it, and his name would have been polluted, which ought to be sanctified and shall be so. Note, The church is secured, even when it is corrupt, because God will secure his own honour.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–9. Public domain.
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Commentary on Ezekiel
(Version 7) And I said to them: Let each one cast away the offenses of their eyes, and do not defile yourselves with the idols of Egypt: I am the Lord your God. LXX: And I said to them: Let each one cast away the abominations of their eyes, and do not be polluted with the inventions of Egypt: I am the Lord your God. Regarding the offenses, which are called 'Secuse' in Hebrew, Symmachus interpreted them as nausea, the second edition of Aquila as excisions, to signify that they should be cast away like the blemishes that hinder vision and create a sense of vomiting for those who see them. The word 'gelule' is also a Hebrew term, which the LXX invented. The first edition of Aquila was defiled; the second edition of Symmachus and Theodotion interpreted as idols, whom we also follow at present. However, he commands those who are leaving Egypt to forget the idols they have served for a long time, and indeed to cast them away from their eyes so that they do not even regard them with their sight. And those who have been defiled for a long time should no longer consent to them. I, he says, am the Lord your God; not the Egyptian portents, not the figments of various monsters. But even to us, when we come out of Egypt, it is commanded that we cast off the offenses of our eyes: lest we be delighted by those things with which we were previously delighted in the world, lest we be polluted by the idols of Egypt, namely, the inventions of philosophers and heretics, which are rightly called idols. Let us also remove our eyes from the spectacles, or rather offenses, of Egypt: the arenas, the circuses, the theaters, and all things that contaminate the purity of the soul and enter through the senses into the mind; and let what is written be fulfilled: Death has entered through your windows (Jeremiah 9:21).
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.
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SUMMARY
Ezekiel 20:7 encapsulates a foundational divine command given to Israel while still in Egypt, urging them to decisively abandon the detestable idolatry they had assimilated from their pagan surroundings and to avoid the spiritual defilement inherent in such practices. This imperative is rooted in God's self-revelation, "I am the LORD your God," a declaration asserting His exclusive sovereignty, holiness, and covenant relationship as the sole basis for their complete allegiance and purity, thereby setting the stage for their unique identity as His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:7 masterfully employs several potent literary devices to convey its urgent and profound message. The most prominent device is the Imperative Mood, evident in the commands "Cast ye away" and "defile not," which underscores the absolute, non-negotiable nature of God's divine mandate and highlights His supreme authority. Metonymy is powerfully present in the phrase "abominations of his eyes," where "eyes" represent not merely the organs of sight, but the internal desires, lusts, and temptations that originate from what is seen, ultimately leading to idolatrous practices. This points to the internal source of sin and spiritual compromise. Furthermore, the use of the derogatory term "idols" (gillûwl) itself functions as a form of Dysphemism, deliberately employing a contemptuous and demeaning word to diminish the false gods and emphasize their utter worthlessness in stark contrast to the living and true God. Finally, the concluding declaration, "I am the LORD your God," serves as both a profound Covenant Formula and a statement of Divine Self-Revelation, grounding the entire command in God's unique identity, His unwavering faithfulness, and His exclusive relationship with Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:7 encapsulates the very heart of God's covenant demand for exclusive worship and unblemished holiness, a foundational theme that reverberates throughout the entire biblical narrative from Genesis to Revelation. It profoundly reveals that idolatry is not merely a ritualistic misstep or a cultural adaptation, but a profound spiritual defilement and a direct betrayal of the covenant relationship with the one true God. This command, issued even before the Mosaic Law was formally codified at Sinai, underscores God's consistent and unwavering abhorrence of anything that competes for His people's ultimate devotion. It highlights the inherent and ongoing tension between God's absolute sovereignty and humanity's persistent inclination to create gods in their own image, or to serve created things rather than the Creator. The potent declaration "I am the LORD your God" serves as the bedrock of all divine commands and expectations, asserting His ultimate authority, His inherent holiness, and the singular basis for all true worship, obedience, and spiritual flourishing.
REFLECTION AND APPLICATION
Ezekiel 20:7 serves as a timeless and piercing mirror, compelling us to critically examine what captivates the "abominations of our eyes" in contemporary life. While overt physical idols may be less common in many modern societies, the underlying principle of idolatry remains profoundly and insidiously relevant. Anything that subtly or overtly displaces God from His rightful, supreme position in our hearts—whether it be the relentless pursuit of wealth, the elevation of career, the idolization of relationships, the insatiable craving for entertainment, the obsession with self-image, or even an excessive devotion to personal comfort and security—becomes a modern "idol of Egypt" that defiles our spiritual walk and compromises our allegiance. This verse issues a radical call to spiritual purity and an exclusive, undivided devotion to the one true God. It challenges us to actively and decisively "cast away" those things we gaze upon, desire, and pursue that subtly or overtly draw us away from Him. Our identity as God's redeemed people demands a continuous turning away from the alluring influences and values of the world, and a constant, conscious reaffirmation that He alone is the LORD our God, uniquely worthy of all our worship, allegiance, and obedience in every facet of our lives.
Questions for Reflection
FAQ
What does "abominations of his eyes" mean for us today?
Answer: For us today, "abominations of his eyes" refers to anything we see, desire, or fixate upon that leads us away from God or competes with our ultimate devotion to Him. In ancient Israel, this primarily referred to literal idols and the pagan practices associated with them. For contemporary believers, it can represent the more subtle, yet equally powerful, idols of our culture: materialism, the relentless pursuit of status or power, self-worship, excessive entertainment, or even an unhealthy obsession with social media validation. This phrase highlights the internal lust or desire that often originates from what we visually consume or are exposed to, ultimately leading to spiritual defilement. The command calls us to guard our hearts and minds vigilantly from anything that would corrupt our relationship with the holy God, much like Jesus warned against the lust that begins in the heart in Matthew 5:28.
Why does God specifically mention "idols of Egypt"?
Answer: God specifically mentions "idols of Egypt" to underscore the pervasive and corrupting influence of Egyptian polytheism on the Israelites during their prolonged period of bondage. Egypt was a land saturated with the worship of numerous deities, and the Israelites had evidently adopted some of these pagan practices, even before the formal giving of the Law at Mount Sinai. By specifying "idols of Egypt," God highlights the particular cultural and historical context of their initial rebellion and emphasizes the urgent need for a complete and definitive break from the very system that had enslaved them, both physically and spiritually. It was a clear call to distinguish themselves entirely from the pagan world from which they were being miraculously delivered, as seen in God's later commands for strict separation in Leviticus 18:3.
How does God's declaration "I am the LORD your God" relate to this command?
Answer: The declaration "I am the LORD your God" (Hebrew: Yahweh Elohim) is the fundamental basis and ultimate justification for the command to cast away idols and avoid defilement. It asserts God's unique identity as the self-existent, sovereign Creator and His exclusive, covenantal relationship with Israel. Because He is Yahweh, the one true God who powerfully delivered them from slavery and faithfully sustains them, He alone possesses the inherent right to demand their exclusive worship and complete obedience. This profound statement underscores His supreme authority, His unblemished holiness, and His divine jealousy for His people's undivided devotion. It serves as a powerful reminder that their very identity and existence are intrinsically linked to Him, and therefore, their allegiance must be absolute and undivided, as emphatically emphasized throughout the covenant stipulations in Deuteronomy 5:6-7.
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:7, with its stern command against idolatry and spiritual defilement, finds its ultimate fulfillment and the perfect solution to humanity's innate idolatrous tendencies in Jesus Christ. The "abominations of his eyes" and the "idols of Egypt" represent humanity's pervasive inclination to worship creation rather than the Creator, a spiritual bondage that Christ came precisely to break. Just as God sovereignly called Israel out of the physical and spiritual slavery of Egypt, so too does Christ call humanity out of the profound bondage of sin and idolatry, which inherently defile the soul and separate us from a holy God. He is the true Lamb of God who takes away the sin of the world, providing the ultimate and complete purification that the Old Testament sacrificial system only foreshadowed. Through His atoning sacrifice on the cross, Christ cleanses us from all defilement, enabling us to approach a holy God without the stain of idolatry. He embodies the very declaration "I am the LORD your God," for in Him, God's sovereignty, holiness, and covenant faithfulness are fully and perfectly revealed. As believers, we are now called to cast away all idols, not by our own strength or willpower, but by the transformative power of the Holy Spirit who indwells us, enabling us to worship God "in spirit and truth" through Christ, who is the way, the truth, and the life. He is the one who sets us truly free from the "lust of the eyes" and every other form of worldly allure, empowering us to live lives of exclusive and undefiled devotion to the Father, just as He perfectly demonstrated in His earthly life.