Exegetical and Hermeneutical Commentary of Ezekiel 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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 fathers) 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8, 9. then I said, I will . . . But,c.that is, (God speaking in condescension to human modes ofconception) their spiritual degradation deserved I shoulddestroy them, “but I wrought (namely, the deliverance ‘out of .. . Egypt’) for My name’s sake” not for their merits (a rebuketo their national pride). God’s “name” means the sum-totalof His perfections. To manifest these, His gratuitous mercy aboundingabove their sins, yet without wrong to His justice, and so to setforth His glory, was and is the ultimate end of His dealings (Eze 20:14;Eze 20:22; 2Sa 7:23;Isa 63:12; Rom 9:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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. (Exo 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 —
Fuente: Calvin’s Complete Commentary
(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 Gods judgment for this sin suspended and delayed while they were in Egypt lest it should be misunderstood by the heathen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.).
Fuente: Whedon’s Commentary on the Old and New Testaments
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.)
Fuente: Whedon’s Commentary on the Old and New Testaments
“But they rebelled against me and would not listen to me. They did not every man cast away the abomination of their eyes, nor did they forsake the idols of Egypt. Then I said I would pour out my fury on them, to accomplish my anger against them in the land of Egypt.”
The people were continually rebellious and refused to obey God. This clearly went on even while Yahweh was working to deliver them. Thus He had intended again to bring on them His fury, something which they had already tasted in their bondage. But, as He then tells us, He did not do so. And why? Not for their sakes but for the sake of His own name and reputation. We must recognise that this ‘change of mind’ is putting what happened as a drama in human terms, depicting it as seen by men. God knew all along what He was going to do.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 20:8. I said, I will pour out my fury I thought to pour out, &c. and so Eze 20:13; Eze 20:21. We do not read in the book of Exodus, that the Israelites worshipped the idols of Egypt. It is only collected from that book, that they were idolaters in Egypt, because they were so prone to idolatry in the wilderness, in the very midst of God’s miracles. But from the manner in which the prophet here upbraids them, we learn that the history of the Israelites is written very compendiously in the books of Moses; and that we may very properly supply some things in the sacred history, in order to explain difficult places, so long as we are led by the hand as it were, and authorized by the sacred writers. See Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
We see here the striking proof of Israel’s rebellion, and the Lord’s forbearance. Though Israel lost all sense of duty, the Lord will not lose showing all manifestations of His love. The name of Jehovah is interested in the salvation of His people, for the Lord will not suffer the enemy to triumph in the ruin of Israel. Sweet thought! the blood of Jesus pleads more powerfully for his people, than all their undeservings plead against them.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Then said I, I will pour out my fury.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 20:8-17
8bThen I resolved to pour out My wrath on them, to accomplish My anger against them in the midst of the land of Egypt. 9But 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 by bringing them out of the land of Egypt. 10So I took them out of the land of Egypt and brought them into the wilderness. 11I gave them My statutes and informed them of My ordinances, by which, if a man observes them, he will live. 12Also 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. 13But the house of Israel rebelled against Me in the wilderness. They did not walk in My statutes and they rejected My ordinances, by which, if a man observes them, he will live; and My sabbaths they greatly profaned. Then I resolved to pour out My wrath on them in the wilderness, to annihilate them. 14But I acted for the sake of My name, that it should not be profaned in the sight of the nations, before whose sight I had brought them out. 15Also I swore to 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, 16because they rejected My ordinances, and as for My statutes, they did not walk in them; they even profaned My sabbaths, for their heart continually went after their idols. 17Yet My eye spared them rather than destroying them, and I did not cause their annihilation in the wilderness.
Eze 20:8 b This describes YHWH’s reaction to Israel’s rebellions (i.e., bondage in Egypt).
1. I resolved to pour out My wrath, Eze 20:8
2. I resolved to accomplish My anger, Eze 20:8
3. I acted for the sake of My name, that it should not be profaned (profane lit. pollute, BDB 320, KB 319, cf. Eze 20:13-14; Eze 20:16; Eze 20:21-22; Eze 20:24; Eze 20:39; Eze 36:22-38)
Eze 20:9-12 God’s actions towards Israel during the Exodus and beyond (Eze 20:9 c).
1. I took them out of Egypt.
2. I brought them into the wilderness.
3. I gave them My statutes, I informed them of My ordinances.
4. I gave them My sabbaths to be a sign between Me and them (a regular worship time and place, Exo 31:13).
5. That they might know. This Hebrew word (BDB 393, KB 390, cf. Eze 20:20) implies both
a. a personal relationship
b. knowledge about something
Eze 20:9 Notice that YHWH has a concern for the nations. Israel was meant to reveal YHWH to the nations (cf. Eze 20:14; Eze 20:39; Eze 36:22-38; Eze 39:7). I think there is a direct link to Gen 3:15; Gen 12:4; Act 3:24-26; Gal 3:8-9!
I acted for the sake of My name This idea that historical actions related to Israel defined the character of YHWH seems to have begun with Moses’ intercessory prayer in Exo 32:11-14. It becomes a recurrent theme (cf. 2Ki 19:34; 2Ki 20:6; Psa 23:3; Psa 25:11; Psa 31:3; Psa 79:9; Psa 106:8; Psa 119:21; Psa 143:9; Isa 37:35; Isa 43:25; Isa 48:9; Isa 48:11; Jer 14:7; Jer 14:21; Eze 20:9; Eze 20:14; Eze 20:22; Eze 20:44; Eze 36:21-38). See Special Topic: The Name of YHWH .
See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN ! YHWH’s choice, love, and care for Israel was redemptively purposeful! There was/is an eternal redemptive plan: YHWH created humanity in His image and likeness for fellowship (cf. Genesis 1-2). See Millard Erickson, Christian Theology, 2nd ed., pp. 377-381.
Eze 20:11 statutes. . .ordinances See Special Topic: Terms for God’s Revelation .
by which, if a man observe them, he will live This alludes to the promises of Lev 18:5; Deu 30:15-20 and Ezekiel 18 (cf. Eze 20:13; Eze 20:21). See Special Topic: Keep .
Life on earth is both physical and spiritual, similar to Joh 5:40; Joh 10:10. Life is far more than mere physical existence. There is a quality of life that only God can give, which involves more than things or time. Augustine put it well when he said, there is a God-shaped hole in every person. This is the image, likeness of the Creator, which only He can fill!
Eze 20:12-13 A brief content outline (compare with Nehemiah 9 and Acts 7):
1. Eze 20:7-8 shows the rebellion of the people of God during the Exodus
2. Eze 20:12-13 shows the rebellion of the people of God during the wilderness wandering period
3. Eze 20:20-21 shows the rebellion of the second generation during the wilderness period
4. Eze 20:24-25 shows the continual rebellion of the people of God even in the Promised Land
5. in the midst of all this rebellion, God’s grace and provision remain steadfast
Eze 20:12 sabbaths This term (BDB 992) is surprisingly mentioned several times in this chapter in correlation with words for God’s revelation (statutes, ordinances, cf. Eze 20:11-13; Eze 20:16; Eze 20:19-21; Eze 20:24). The exact reason is uncertain. For a good brief discussion on the origin of the Sabbath see Roland de Vaux, Ancient Israel, vol. 2, pp. 475-483. See Special Topic: Sabbath (OT) .
who sanctifies them This PARTICIPLE (BDB 872, KB 1073, Piel PARTICIPLE) is from the root term holy (i.e., set apart for service to YHWH). Israel was made holy by God (cf. Exo 31:13) in order to reveal holiness to the nations. Their holiness would be YHWH’s way to manifest Himself to the nations (cf. Eze 20:9; Eze 20:14; Eze 20:22; Eze 20:39; Eze 36:22-38).
Holiness is a covenant position (i.e., related to YHWH), but also a call to holy living!
SPECIAL TOPIC: HOLY
Eze 20:13 Israel sins during the wilderness wandering period (i.e., from Egypt to Canaan).
1. They did not walk in My statutes, BDB 229, KB 246, Qal PERFECT, cf. Eze 20:16(twice), 18, 19, 21,39
2. They rejected My ordinances, BDB 549, KB 540 Qal PERFECT, cf. Eze 20:16; Eze 20:24
3. They profaned My sabbaths, BDB 320, KB 319, Piel PERFECT
Eze 20:14 Again YHWH’s concern for His name before the nations is emphaasized (cf. Eze 20:9; Eze 20:22; Eze 20:39; Isa 48:9). YHWH has a personal interest in Israel (i.e., the coming Messiah). See Special Topic: YHWH’s Eternal Redemptive Plan .
Eze 20:15 Here the reason for the forty years in the wilderness is explained. It was Israel’s continuing sin (i.e., idolatry [cf. Eze 20:16 b, Qal ACTIVE PARTICIPLE] and other covenant disobedience).
Eze 20:17 Even amidst their sin YHWH limited His wrath so as not to destroy Israel (cf. Isa 48:9). In my opinion, so that Messiah would/could come from Abraham’s line and fulfill Gen 3:15! There has always been an eternal redemptive plan for all humanity (i.e., Isa 66:23). Israel was a tool, a servant in that plan (cf. Act 2:23; Act 3:18; Act 4:28; Act 13:29)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
rebelled. See note on Eze 2:5.
pour out My fury, &c. Repeated in or Eze 13:21, Eze 13:33, Eze 13:34. See the Structure, p. 1131.
Fuente: Companion Bible Notes, Appendices and Graphics
they rebelled: Deu 9:7, Neh 9:26, Isa 63:10
they did: Eze 20:7, Exo 32:4-6
then I: Eze 20:13, Eze 20:21, Eze 5:13, Eze 7:8
Reciprocal: Lev 18:3 – the doings Num 14:19 – Pardon Deu 9:28 – Because Jos 5:9 – I rolled away Jos 24:14 – in Egypt Psa 78:8 – as their Psa 78:38 – many Jer 4:1 – put away Jer 7:24 – they Jer 11:8 – obeyed Jer 22:21 – This Jer 32:23 – but Jer 32:30 – children Jer 34:14 – but Jer 44:17 – our fathers Lam 3:22 – of Eze 8:9 – that they Eze 16:4 – for Eze 16:15 – and playedst Eze 16:26 – with the Eze 20:16 – for their Eze 22:22 – ye shall know Eze 23:3 – in Egypt Dan 9:9 – though Hos 9:10 – and their Hos 11:9 – not execute Amo 5:25 – General Mal 3:7 – from the
Fuente: The Treasury of Scripture Knowledge
Eze 20:8. The children of Israel did not obey the admonition to put away their idolatrous interests. They had not been made free from Egypt but a few weeks until they made the golden calf, suggested no doubt by their life in that country. Yea, even before getting out of that land they manifested an inclination to cling to their evil practices and the Lords anger was provoked to the uttermost.
Fuente: Combined Bible Commentary
20:8 But they rebelled against me, and would not hearken to me: they did not every man cast away the abominations of {e} 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.
(e) Which declares the wickedness of man’s heart, who judge God’s service by their eyes and outward senses.