Ezekiel 20:8

Eze 20:8 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.

Ver. 8. But they rebelled against me.] I might say what I would, but they would do what they list. Good they were ever, if I may call it so, at resisting the Holy Ghost, obstinate idolaters from the very first; so that God had even as much ado to forbear killing them, as ever he had Moses in the same country for neglecting to circumcise his child. {Exo 4:24}

Neither did they forsake the idols of Egypt.] This we read not of in Exodus either; it is enough that we have it here. The ingratitude of these Israelites was the greater, because God had done much for them, and was daily admonishing them of better things.

Then said I, I will pour out my fury.] It was not therefore for nothing that Israel suffered so much in Egypt. Many now marvel at their own miseries, but think not of their sins, the cause.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

20:8-21 Each generation of Israelites rebelled against the Lord and refused to obey the commandments he gave them. Each time, the Lord threatened to pour out his fury upon them (20:8, 13, 21), but he relented for the honor of his name, lest the nations around them should think the Lord’s power insufficient to bring his people into the Promised Land.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which thing declareth the wickedness of man’s heart, which judge God’s service by their eyes and outward senses.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

then I said, I will . . . But, &c.--that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of . . . Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (Eze 20:14, Eze 20:22; Sa2 7:23; Isa 63:12; Rom 9:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. They did not - cast away] They continued attached to the idolatry of Egypt; so that, had I consulted my justice only, I should have consumed them even in Egypt itself. This is a circumstance that Moses has not mentioned, namely, their provoking God by their idolatry, after he had sent Moses and Aaron to them in Egypt.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

In the last lecture I began to explain the eighth verse, where God complains that he was exasperated by the children of Israel when he had begun to extend his hand to free them. He says, then, that they had rejected his grace. But at the same time we see that all pretense of ignorance was removed, because unless Moses had exhorted them to good hope, they would have pretended. to be so deserted through two centuries, that they had hoped for help from God in vain. But since Moses was a witness of their redemption, hence their ingratitude was the more without excuse, since they were unwilling to embrace the message which they had so greatly desired. Nor is the language of Moses vain, that they often cried out in their calamities. Although their clamor was turbulent, yet they doubtless remembered what they had heard from their fathers, that the end of those evils was at hand to which God had fixed an appointed time. But more is expressed in this passage than Moses relates, who simply says, because they saw themselves treated too roughly, that they were worn down and disgusted: hence those expostulations — You have made our name to stink before Pharaoh: God shall judge between you and us: Judea you gone from us. (Exodus 5:21.) We do not then clearly collect from Moses that they were rebels against God, since they had not cast away their idols and superstitions, but the probable conjecture is that they were, so rooted in their filth, that they repelled God’s hand from succoring them. And truly if they had promptly embraced what Moses had promised them in God’s name, the accomplishment would have been readier and swifter: but we may understand that their sloth was the hindrance to the exertion of God’s hand in their favor and to the real fulfillment of his promises. God ought indeed to contend, with Pharaoh, that his power might be more conspicuous: but the people would not have been so tyrannously afflicted, unless they had closed the door against God’s mercy. They were, as we have said, immersed in their defilement’s from which God wished to withdraw them. He now accuses them of ingratitude, because they did not cast away their idols, but obstinately persisted in their usual and customary superstitions. He speaks of the time of their captivity in Egypt, and this passage assures us that while there they were infected and polluted by Egyptian defilement’s. For the contagion of idolatry is wonderful: for since we are all naturally inclined to it as soon as any example is offered to us, we are snatched in that direction by a violent impulse. It is not surprising then that the children of Israel contracted pollution from the superstitions of Egypt, especially as they lived there as slaves, and were desirous of gratifying the Egyptians: for if they had been treated liberally, they might have lived freely after their custom, but since they were not free and were oppressed as slaves, it happened that they pretended to worship the gods of Egypt according to the will of those by whom they saw themselves oppressed: and not only did they sin by pretending, but it is probable that they were impelled by their own lusts as well as by fear: for it will soon be evident that they were too inclined to impiety of their own accord.

On the whole, Ezekiel here testifies that they were rebels against God, because they did not listen to God by casting away the idols of their eyes, that is, to the worship of which they were too attentive, nor did they desert the idols of Egypt. When he speaks of the idols of their eyes, we gather what I have touched upon, that they were not impelled to idolatry by fear and necessity, but by their own depraved appetites: For unless they had been eagerly devoted to Egyptian superstitions, Ezekiel would not have called them idols of the eyes. Hence by this word he means that they were not only superstitious through obedience to the Egyptians, but were spontaneously inclined towards them. Besides, when he adds the idols of Egypt, he points out as the occasion of their corruption their spending time under that tyranny, and their being compelled to bear many evils, since slavery commonly draws with it dissimulation. It now follows, And I said I would pour forth, that is, I determined to pour forth. God here signifies that he was inflamed by anger, and unless they had respect to his name he would not withdraw his hand from the vengeance to which it was armed and prepared. We know that this does not properly belong to God, but this is, the language of accommodation, since first of all, God is not subject to vengeance, and, secondly, does not decree what he may afterwards retract. But since these things are not in character with God, simile and accommodation are used. As often as the Holy Spirit uses these forms of speech, let us learn that they refer rather to the matter in hand than to the character of God. God determined to pour forth his anger, that is, the Israelites had so deserved it through their crimes, that it was necessary to execute punishment upon them. The Prophet simply means that the people’s disposition was sinful, and hence God’s wrath would have been poured out, unless he had been held back from some other cause. I have already touched upon the obstacle, because he consulted his honor lest it should be profaned.

I have decreed, therefore, to pour forth my burning fury upon them in the midst of the land of Egypt. Some translate, to consume them, but improperly, for the word, כלה, keleh, signifies to fill up or accomplish, as well as to consume. But although God sometimes says that he consumes all his weapons or scourges in the punishment of men’s sins, yet it is not suitable to transfer this to his wrath itself. Hence another sense will suit better, namely, that God decreed to pour out his wrath until he satisfied himself. For here, as we have said, he puts on the character of an angry man, who cannot appease his mind otherwise than by satiating it by the exaction of punishment: for anger is usually inexhaustible. But God on the whole here expresses that such was the atrocity of their wickedness, that the Israelites deserved destruction through the pouring forth of God’s wrath and the filling up of the measure of his indignation; and that in the midst of the land of Egypt; because they had shown themselves unworthy of his redemption, and hence it was enough for them to perish in the midst of the land of Egypt. But he afterwards added —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) The land of Egypt.—Of this idolatrous rebellion, and of this threat of the Divine anger while they were still in Egypt, as already said, we have no specific record. But they had the same disposition then as they had afterwards; and, even without such a charge, we could infer the probability of their idolatry. It is possible that the prophet may have had in mind such incidents as are related in Num_14:11-20, happening while the Israelites were still in the neighbourhood of Egypt, and when the report of them would speedily have reached Egyptian ears. It is by no means necessary to suppose that in this broad and general review of the teachings of history each incident is kept in its strict chronological place. Yet idolatry in Egypt is distinctly charged upon the Israelites in Eze_16:3; Eze_16:19, and this verse may well refer to God’s judgment for this sin suspended and delayed while they were in Egypt lest it should be misunderstood by the heathen.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. The history in Exodus narrates only the conflict of Israel with the Egyptians, being silent on internal struggles in Israel itself. The work of Moses in delivering his people must have extended over a period of time. His efforts in educating the people are entirely passed over in the history. The announcement, however, that Jehovah was the God of Israel implied casting away all other gods, and this principle, often expressed in his intercourse with the people, probably met with but slack acceptance. Psalms 106 follows Ezek. closely, cf. Eze_20:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But they rebelled against me,.... All sin is rebellion against God, an act of hostility, especially idolatry; it is refusing homage and casting off allegiance to him:

and would not hearken unto me; to his word by his prophets; so the Targum,

"they rebelled against my word, and would not receive my prophets:''

they did not every man cast away the abominations of his eyes, neither did they forsake the idols of the Gentiles; whence it appears that there were some among them that did give in to the idolatry of the Egyptians; and could not be prevailed upon to relinquish it, notwithstanding the favours shown them, and the promises made unto them. The Jewish writers, Jarchi and Kimchi, say that there were many of these wicked men among the Israelites when Moses was sent to them; and that they died in the time of the three days' darkness, so that the Egyptians did not see their fall, and rejoice at it;

then I said, I will pour out my fury upon them; he threatened them, by his prophets, that he would bring down deserved wrath upon them, like a mighty shower of rain:

to accomplish mine anger against them; to bring it upon them to the utmost, and consume them with it:

in the midst of the land of Egypt; and so not bring them forth from thence, is he had promised; but cut them off in it, for their sins and rebellions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Egypt. Their disorders called for such severity. But God was restrained by the dangers (Calmet) of blasphemy, &c., to which the faithful and idolaters would thus have been exposed. (Haydock) --- He saved them as he had promised, though they did not deserve it. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They rebelled against me; so great a sin is idolatry, it is against God, as open hostility is against a sovereign whom subjects fight against. All sin is against God, but idolatry is much more so.

And would not hearken unto me; their wills were alienated from God, they refused to hear and obey in this. They did not forsake the idols of Egypt; it is probable there were some among them that carried with them (as Rachel did her father’s) the idols of Egypt.

Then I said; I was just upon resolving, I was very near saying.

I will pour out, as a storm or mighty shower,

my fury; just and severe wrath.

To accomplish my anger against them; to make an end of them.

In the midst of the land of Egypt; that they should have perished in Egypt, and never come out.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. I will not be inquired of by you — Jehovah will not be treated like a heathen charm, to be superstitiously consulted in time of danger and forgotten afterward. In order to get guidance from Jehovah the man must be willing to live up to the highest moral and spiritual revelations given to him (Eze_14:3-4). As iniquity has brought this calamity upon Israel no outward reverence, but only a true and vital reformation, can bring deliverance and safety (Eze_18:16-20; Eze_18:31, etc.).

8. Idols — Literally, as constantly in Ezekiel, idol blocks, or doll images. The Hebrew, like every oriental, was intensely fond of plays on words, and showed his scorn of idols by a slight play upon the name. (See note Eze_20:29.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To accomplish - To make an end of them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Yahweh continues giving Ezekiel his message to the elders of Israel.

they rebelled against me

The word "they" refers to "the descendants of the house of Jacob."

were unwilling to listen to me

"would not obey me"

the detestable things from before his eyes

Yahweh speaks of the people worshiping the detestable things as if they had placed those idols in front of their eyes. AT: "the detestable things that he worshiped" (See: Metaphor)

to pour out my fury upon them

Yahweh speaks of expressing his fury by punishing them as if his fury were a liquid that he poured out on them. AT: "to act against them in my fury" (See: Metaphor)

for my name's sake

Here the word "name" represents Yahweh's reputation. AT: "for the sake of my reputation" (See: Metonymy)

so it would not be profaned in the eyes of the nations

This can be stated in active form. AT: "so that the people would not profane it in the eyes of the nations" (See: Active or Passive)

in the eyes

The eyes represent seeing, and seeing represents thoughts or judgment. AT: "in the opinion" or "in the judgment" (See: Metaphor)

the nations

The word "nations" is a metonym for the people who live in the nations. AT: "the people who live in other nations" (See: Metonymy)

they were staying

"they were living"

I made myself known to them, in their eyes

Here the word "them" refers to the nations. The idiom "in their eyes" refers to being in a position where people can see. AT: "I revealed myself to them, in their presence" (See: Idiom)

bringing them

"bringing the people of Israel"

translationWords

rebel

forsake

wrath

name

profane

nation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

But they rebelled against Me They are the wicked, the majority of Israel, who died in the three days of darkness, as it is said (Exod. 13:18): “and the children of Israel went out of Egypt, (חֲמֻשִּׁים)”one out of fifty, and some say, one out of five hundred.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.