Ezekiel 5:9

KJV

And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.

KJV (with Strong's)

And I will do {H6213} in thee that which I have not done {H6213}, and whereunto I will not do {H6213} any more the like, because {H3282} of all thine abominations {H8441}.

Complete Jewish Bible

Moreover, because of all your disgusting practices, I will do things to you that I have never done before; and I will never do such things again.

Berean Standard Bible

Because of all your abominations, I will do to you what I have never done before and will never do again.

American Standard Version

And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.

Commentary

### SUMMARY
Ezekiel 5:9 delivers a chilling prophecy of unprecedented divine judgment against Jerusalem, a consequence so severe and unique that it would stand apart from any calamity God had previously inflicted or would ever inflict again. This climactic declaration underscores the profound gravity of Judah's persistent rebellion and widespread "abominations," revealing God's unwavering commitment to His covenant and His righteous response to profound spiritual infidelity. The verse serves as a stark warning, emphasizing the dire consequences of rejecting divine truth and embracing idolatry.

### CONTEXT
* **Literary Context:** Ezekiel 5:9 is situated within a highly symbolic and dramatic prophetic act commanded by God to the prophet Ezekiel. Chapters 4 and 5 describe a series of elaborate, performative prophecies designed to vividly illustrate Jerusalem's impending siege, famine, and destruction. In [Ezekiel 5](/ezekiel/5 "Ezekiel 5 - The Hair and Beard Prophecy"), Ezekiel is commanded to shave his hair and beard, dividing it into three parts, each representing a different fate for Jerusalem's inhabitants: a third to be consumed by fire (famine/pestilence), a third to be struck by the sword, and a third to be scattered by the wind (exile), with only a tiny remnant preserved. Verse 9 functions as a divine commentary on the severity of this impending judgment, emphasizing its unparalleled nature as a direct consequence of the city's egregious sins, setting the stage for the detailed descriptions of suffering that follow in the chapter. This act is a powerful visual sermon, making God's message undeniable to the exiles in Babylon.
* **Historical & Cultural Context:** This prophecy was delivered during the Babylonian exile (circa 593-571 BC), specifically before the final destruction of Jerusalem in 586 BC. The people of Judah had a long history of covenant unfaithfulness, repeatedly turning away from Yahweh to worship foreign gods and engage in detestable practices, despite repeated warnings from prophets. The "abominations" referenced here refer to the widespread idolatry, child sacrifice (e.g., [the practice of offering children to Molech](/jeremiah/32-35 "Jeremiah 32:35 - Child Sacrifice to Molech")), and moral corruption that had permeated Jerusalem and Judah for centuries. God's judgment, therefore, was not arbitrary but a just outworking of the covenant curses outlined in passages like [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"), which promised severe consequences for disobedience. The cultural context includes the understanding of a covenant relationship between God and Israel, where loyalty brought blessing and disloyalty brought judgment, often manifested through foreign invasion and exile.
* **Key Themes:** The verse powerfully articulates several core themes central to Ezekiel's prophecy and the broader Old Testament. Firstly, it highlights **Unprecedented Judgment**, emphasizing that the coming destruction of Jerusalem would be unique in its severity, surpassing even the judgments of the flood or the destruction of Sodom and Gomorrah in terms of its impact on God's covenant people. Secondly, it underscores **Divine Justice and the Consequences of Sin**, clearly stating that God's actions are a direct, righteous response to Judah's profound "abominations"—their persistent idolatry and moral depravity. This reinforces the biblical principle that sin, especially against a holy God, incurs severe consequences, as seen in [the wages of sin being death](/romans/6-23 "Romans 6:23 - The Wages of Sin"). Thirdly, the verse powerfully affirms **God's Holiness and Sovereignty**. It demonstrates that God's character is utterly pure and cannot tolerate sustained wickedness, and that He is absolutely sovereign over historical events, executing His perfect will and justice upon nations and individuals alike. This theme resonates throughout the prophetic books, such as [Isaiah's declaration of God's ultimate control](/isaiah/45-7 "Isaiah 45:7 - God's Sovereignty Over All Things").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **do (Hebrew, _ʻâsâh'_):** This primitive root (H6213) is incredibly broad in its meaning, encompassing actions like "to do or make," "accomplish," "perform," "execute," and "bring to pass." In Ezekiel 5:9, its repetition ("I will do... I have not done... I will not do") intensifies the divine resolve and agency. It emphasizes that this judgment is not a passive allowance but an active, deliberate, and powerful execution by God Himself, underscoring His direct involvement in the unfolding calamity.
* **because (Hebrew, _yaʻan'_):** Derived from a root meaning "to pay attention," this word (H3282) functions adverbially to indicate the reason or cause. Its presence ("because of all thine abominations") explicitly links the unparalleled judgment directly and solely to Jerusalem's pervasive wickedness. It removes any ambiguity about the motivation behind God's action, firmly establishing divine justice as the foundation for the severity of the punishment. It highlights God's righteous response to their specific and sustained rebellion.
* **abominations (Hebrew, _tôwʻêbah'_):** This feminine active participle (H8441) describes "something disgusting (morally)," an "abhorrence," often specifically referring to idolatry or an idol itself. In the Old Testament, _tôwʻêbah_ is frequently used for practices utterly detestable to God, such as child sacrifice ([2 Kings 16:3](/2_kings/16-3 "2 Kings 16:3 - Ahaz's Abominations")), sexual perversions ([Leviticus 18:22](/leviticus/18-22 "Leviticus 18:22 - Homosexuality as Abomination")), and pagan rituals. Its plural form ("all thine abominations") in Ezekiel 5:9 signifies the cumulative and pervasive nature of Jerusalem's spiritual and moral corruption, indicating a complete departure from God's covenant and a deep offense to His holy character.

#### Verse Breakdown
* **"And I will do in thee that which I have not done":** This clause declares God's active intent to inflict a judgment upon Jerusalem that is without precedent in the history of His dealings with humanity, particularly with His covenant people. It suggests a level of severity, scope, or nature of suffering that transcends previous divine retributions, such as the flood or the destruction of Sodom.
* **"and whereunto I will not do any more the like":** This second part of the declaration further emphasizes the unique and singular nature of this judgment. It implies that this specific form or intensity of punishment will not be replicated in the future. It marks the destruction of Jerusalem as a climactic, once-in-history event, a definitive act of divine justice against a people who had exhausted God's patience and mercy.
* **"because of all thine abominations":** This concluding phrase provides the explicit and singular reason for this unparalleled judgment. The plural "abominations" refers to the multitude and pervasive nature of Jerusalem's detestable practices—primarily idolatry, but also moral corruption, injustice, and spiritual adultery—which constituted a profound and sustained rebellion against God's covenant and His holy character. This clarifies that the judgment is not arbitrary but a just and necessary consequence of their profound sinfulness.

#### Literary Devices
Ezekiel 5:9 employs several potent literary devices to convey its message of severe judgment. **Hyperbole** is evident in the declaration that God will do "that which I have not done, and whereunto I will not do any more the like." This exaggerated language emphasizes the unparalleled and extreme nature of the impending judgment, signifying its unique place in salvific history as a climactic divine response to profound sin. The phrase also contains a form of **Anthropomorphism**, attributing human-like actions and intentions ("I will do," "I have not done") to God, making His active involvement and personal resolve in executing judgment more immediate and impactful. Furthermore, the entire context of Ezekiel 5, including the shaving of the hair and its division, functions as **Symbolism**, where the physical actions represent the spiritual and historical realities of Jerusalem's fate. In verse 9, "abominations" serves as a powerful **Metonymy**, standing in for the entire spectrum of Israel's spiritual infidelity, idolatry, and moral corruption that provoked God's wrath.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 5:9 stands as a stark testament to God's unwavering holiness and His commitment to justice within His covenant relationship. It reveals that while God is merciful and long-suffering, there is a limit to His patience when His people persistently reject His commands and embrace practices abhorrent to His nature. The unprecedented nature of this judgment underscores the profound seriousness of Israel's spiritual apostasy, particularly their widespread idolatry and moral depravity, which constituted a direct assault on God's character and their covenant obligations. This verse serves as a powerful reminder that God's covenant includes both blessings for obedience and severe curses for disobedience, emphasizing the principle that sin, especially persistent rebellion, will inevitably incur divine retribution. It highlights the theological truth that God's actions are always just and proportionate to the offense, even when they involve immense suffering.

* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Curses for Disobedience")
* [Lamentations 2:20-22](/lamentations/2-20 "Unprecedented Suffering of Jerusalem")
* [Jeremiah 19:1-9](/jeremiah/19-1 "The Broken Jar and Jerusalem's Destruction")

### REFLECTION AND APPLICATION
Ezekiel 5:9, though a prophecy of ancient judgment, carries profound and timeless implications for believers today. It compels us to confront the seriousness with which God views sin, especially spiritual infidelity and the embrace of "abominations"—anything that usurps God's rightful place in our lives or violates His holy commands. In a world often desensitized to sin, this verse serves as a sobering reminder that God's justice is real, and His holiness demands a response of reverence and obedience. It calls us to examine our own hearts for subtle forms of idolatry, whether it be the worship of wealth, comfort, self, or worldly approval, and to recognize that such allegiances are an affront to a jealous God. The unprecedented nature of Jerusalem's judgment should not lead to despair, but to a deeper appreciation for God's grace and a renewed commitment to genuine repentance and faithful living. It challenges us to live lives that honor God, understanding that true freedom and blessing comes from aligning ourselves with His will and rejecting all that is detestable in His sight.

#### Questions for Reflection
* **What "abominations" in my own life or in contemporary society might grieve God's heart today?**
* **How does the "unprecedented" nature of Jerusalem's judgment challenge my understanding of God's patience and justice?**
* **In what ways might I be subtly replacing God with other allegiances, and what steps can I take to re-center my life on Him?**
* **How does the severity of this judgment deepen my appreciation for the grace and mercy offered through Christ?**

### FAQ
**What makes the judgment described in Ezekiel 5:9 "unprecedented" and "unparalleled"?**

Answer: The judgment is described as "unprecedented" because it signifies a climactic and unique act of divine justice against God's own covenant people, Israel, for their profound and persistent rebellion. While God had previously judged nations and even Israel (e.g., the Flood, the Exodus plagues, the destruction of Sodom and Gomorrah, earlier exiles), the destruction of Jerusalem in 586 BC, as prophesied here, represented a unique breaking of the covenant relationship in a way that had not occurred before and would not be replicated in the same manner. It involved the complete overthrow of the Davidic monarchy, the destruction of the Temple (the very dwelling place of God), and the exile of the people from the Promised Land, all due to their deep-seated "abominations." This level of comprehensive national devastation and spiritual consequence for God's chosen people marked a distinct and unparalleled moment in salvific history, demonstrating the ultimate consequences of covenant unfaithfulness.

**What specific "abominations" is God referring to in this context?**

Answer: The term "abominations" (Hebrew: _tôwʻêbah_) in Ezekiel 5:9 refers to a wide range of practices that were morally repulsive and utterly detestable to God, primarily focusing on the widespread idolatry and pagan worship adopted by Judah. This included the worship of foreign gods like Baal and Molech, often involving horrific practices such as child sacrifice (e.g., [Ezekiel 16:20-21](/ezekiel/16-20 "Ezekiel 16:20-21 - Jerusalem's Idolatry and Child Sacrifice")). Beyond idolatry, "abominations" also encompassed moral corruption, social injustice, sexual perversions, and the adoption of the detestable customs of the surrounding nations, all of which violated the Mosaic Covenant and God's holy character. Ezekiel's prophecy repeatedly condemns these acts as a betrayal of God's covenant love and a defilement of the land and the Temple (e.g., [the detailed account in Ezekiel 8](/ezekiel/8 "Ezekiel 8 - The Idolatry in the Temple")).

### CHRIST-CENTERED FULFILLMENT
Ezekiel 5:9, with its declaration of unprecedented judgment for "abominations," finds its ultimate Christ-centered fulfillment not in a repetition of such judgment, but in its transformation and absorption through the person and work of Jesus Christ. The "abominations" of humanity—our sin, rebellion, and idolatry—culminated in a debt that no human could pay, leading to a deserved judgment. However, God, in His infinite mercy, "did a new thing" (cf. [Isaiah 43:19](/isaiah/43-19 "Isaiah 43:19 - God Does a New Thing")) in Christ. The unparalleled judgment for sin that humanity deserved was uniquely poured out upon Jesus on the cross. He became the ultimate sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the full weight of God's righteous wrath against all human "abominations" (cf. [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")). Through His death and resurrection, Christ inaugurated a new covenant, one not based on human obedience to the law, but on God's grace and forgiveness (cf. [Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31-34 - The New Covenant")). For those who believe, the judgment prophesied in Ezekiel 5:9 is averted, not because God overlooks sin, but because its penalty has been fully satisfied in Christ, offering reconciliation and eternal life instead of unparalleled destruction (cf. [Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). Thus, the "unprecedented" judgment for sin became the "unprecedented" grace of salvation through Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Daniel 9:12

And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

Matthew 24:21

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

Amos 3:2

You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

Lamentations 4:9

[They that be] slain with the sword are better than [they that be] slain with hunger: for these pine away, stricken through for [want of] the fruits of the field.

Lamentations 4:6

For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.