TRV
Translation
King James Version
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.
KJV (with Strong's)
But they rebelled H4784 against me, and would H14 not hearken H8085 unto me: they did not every man H376 cast away H7993 the abominations H8251 of their eyes H5869, neither did they forsake H5800 the idols H1544 of Egypt H4714: then I said H559, I will pour out H8210 my fury H2534 upon them, to accomplish H3615 my anger H639 against them in the midst H8432 of the land H776 of Egypt H4714.
Complete Jewish Bible
"'But they rebelled against me and wouldn't listen to me; they did not, each of them, throw away the detestable things that drew their eyes; and they did not abandon the idols of Egypt. Then I said I would pour out my fury on them and spend my anger on them there in the land of Egypt.
Berean Standard Bible
But they rebelled against Me and refused to listen. None of them cast away the abominations before their eyes, and they did not forsake the idols of Egypt. So I resolved to pour out My wrath upon them and vent My anger against them in the land of Egypt.
American Standard Version
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 would pour out my wrath upon them, to accomplish my anger against them in the midst of the land of Egypt.
World English Bible Messianic
But they rebelled against me, and would not listen to me; they each didn’t throw away the abominations of their eyes, neither did they forsake the idols of Egypt. Then I said I would pour out my wrath on them, to accomplish my anger against them in the midst of the land of Egypt.
Geneva Bible (1599)
But they rebelled against me, and would not heare me: for none cast away the abominations of their eyes, neither did they forsake the idoles of Egypt: then I thought to powre out mine indignation vpon them, and to accomplish my wrath against them in the mids of the land of Egypt.
Young's Literal Translation
And--they rebel against Me, And have not been willing to hearken to Me, Each, the detestable things of their eyes, They have not cast away, And the idols of Egypt have not forsaken, And I say--to pour out My fury on them, To complete Mine anger against them, In the midst of the land of Egypt.
In the KJVVerse 20,904 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
(Verse 8) And they have provoked me. LXX: And they have departed from me. Or as Symmachus interpreted: They have not found rest with me. And immediately when called, they depart from God, so that there is no space between the calling and the departure. And it should be noted that no one departs from God unless they were with Him before. Hence, the dragon in the book of Job is called an apostate, a transgressor, and a deserter (Job XXXIV).
And they did not want to listen to me. Each one did not cast away the abominations of their eyes, nor did they leave the idols of Egypt. LXX: And they did not want to listen to me. They did not cast away the abominations of their eyes, and they did not leave the inventions of Egypt. Therefore, they have provoked me, says the Lord, and they have turned away from me, because they did not want to listen to me while the free will of man is preserved; and they have done all the things that I commanded them not to do according to the law. Immediately, despairing of salvation, they murmur against Moses and distrust the promises of God. Unde sequitur:
And I said that I would pour out my indignation upon them, and execute my anger against them in the midst of the land of Egypt. But I acted for the sake of my name, that it should not be profaned in the sight of the nations, among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt. So I led them out of the land of Egypt and brought them into the wilderness. I gave them my statutes and made known to them my rules, by which, if a person does them, he shall live. Because they had not yet gone out of Egypt. For it follows below: I have cast them out of the land of Egypt, and brought them into the desert. From which it is shown that they had not yet gone out of Egypt, when he wanted to pour out his indignation, and fill his anger upon them, and strike them in the midst of the land of Egypt.
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 20:8 powerfully recounts Israel's immediate and profound rebellion against God during their enslavement in Egypt, even prior to the full deliverance of the Exodus. Despite witnessing divine power and promises, the Israelites stubbornly refused to abandon the detestable idols and defiling practices of their Egyptian oppressors. This pervasive spiritual unfaithfulness provoked God's righteous anger, leading Him to declare His intent to pour out His fury upon them, a judgment that was narrowly averted but established a critical precedent for their future unfaithfulness and the subsequent divine discipline throughout their history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 20:8 employs several potent literary devices to convey its message of Israel's rebellion and God's righteous response. Repetition is evident in the dual emphasis on Israel's failure to abandon idolatry ("abominations of their eyes" and "idols of Egypt") and God's intense displeasure ("my fury" and "my anger"), underscoring the pervasive nature of their sin and the seriousness of its consequences. The phrase "abominations of their eyes" utilizes metonymy, where "eyes" represent not just the physical organs but the desires, affections, and spiritual inclination of the heart that lead to spiritual defilement. This also implies a degree of personification of the idols as objects of desire and devotion. The declaration "I will pour out my fury" is a vivid metaphor comparing divine wrath to a liquid being poured, suggesting an overwhelming, inescapable, and complete outpouring of judgment. The entire verse serves as a powerful foreshadowing, setting a pattern of rebellion and divine response that would characterize Israel's history, making this early incident a microcosm of their future relationship with God and the inevitable consequences of unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 20:8 serves as a stark reminder that God's covenant with Israel demanded exclusive loyalty and absolute separation from paganism, a demand they failed from the outset. This early rebellion and attachment to idolatry highlight a foundational theological truth: sin is not merely an external act but stems from a heart that refuses to truly "hearken" to God and cast away competing affections. God's righteous anger, though withheld in this instance for the sake of His holy name, underscores His justice and the inevitable consequences of persistent unfaithfulness. This pattern of rebellion, divine patience, and eventual judgment is a recurring theme throughout salvation history, revealing both God's unwavering holiness and His profound commitment to His covenant purposes, even when His people fail to uphold their end.
REFLECTION AND APPLICATION
Ezekiel 20:8 offers a profound mirror for contemporary believers, revealing the perennial human struggle with divided loyalties and the insidious nature of spiritual syncretism. Just as ancient Israel clung to the "idols of Egypt" even as God was delivering them, we too can find ourselves holding onto "abominations of our eyes"—worldly values, cultural norms, or personal comforts that subtly compete for the supreme place in our hearts that belongs to God alone. This verse challenges us to examine what we behold, what we desire, and what we refuse to "cast away" or "forsake" in our lives. True spiritual freedom, as demonstrated by God's call to Israel, requires a radical and exclusive devotion to Him, a willingness to shed every defiling influence, and a commitment to truly "hearken" and obey His voice. Our spiritual health and the purity of our walk with God depend on our readiness to identify and abandon anything that compromises our devotion, lest we, like Israel, provoke divine displeasure through our own stubborn rebellion.
Questions for Reflection
FAQ
Why did God not pour out His fury on Israel in Egypt as He threatened?
Answer: While Ezekiel 20:8 records God's righteous declaration to pour out His fury due to Israel's rebellion and idolatry in Egypt, the subsequent verses in Ezekiel 20 explain that God withheld His hand "for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out" (Ezekiel 20:9). This demonstrates God's profound commitment to His reputation and redemptive plan. His primary concern was not merely to punish, but to ensure His glory and faithfulness were not diminished or misunderstood among the nations. His mercy and unwavering faithfulness to His covenant promises, despite Israel's persistent unfaithfulness, ultimately prevailed, though their rebellion did lead to severe consequences in the wilderness, as further described throughout Ezekiel 20.
CHRIST-CENTERED FULFILLMENT
Ezekiel 20:8, with its stark portrayal of Israel's ingrained rebellion and idolatry, profoundly underscores the necessity of a new covenant and a new heart, ultimately fulfilled in Jesus Christ. Israel's failure to "cast away the abominations of their eyes" and "forsake the idols of Egypt" reveals humanity's deep-seated inability to perfectly obey God's commands and overcome sin through sheer willpower or the law. This persistent unfaithfulness necessitated a divine intervention far beyond mere deliverance from physical slavery. Jesus, the true and obedient Israelite, perfectly fulfilled the righteous requirements of the Law that Israel continually broke. He is the Lamb of God who takes away the sin of the world, offering the ultimate sacrifice to atone for humanity's "abominations" and "idolatry" (1 Peter 2:24). Through His death and resurrection, Christ inaugurates the New Covenant, where God promises to put His laws in our minds and write them on our hearts (Hebrews 8:10), enabling a true spiritual transformation that Israel's generation in Egypt so desperately lacked. He provides the power for believers to truly "forsake the idols" of this world and live in genuine obedience, not by human effort, but by the indwelling Spirit (Romans 8:3-4). Thus, Christ is the complete answer to humanity's inherent rebellion, offering both forgiveness for past failures and the transformative power for a life of true devotion to God and freedom from the captivating "abominations of our eyes" (Galatians 5:16).