Ezekiel 20:5-9 · Bible study
Ezekiel 20:5-9 Commentary: God's Faithfulness Despite Israel's Early Idolatry
Hebrew · 11 what the commentators say
Meaning in one sentence
Why does God recount His covenant oath to a rebellious people?
Research Summary
- Meaning: God's faithfulness to His covenant persists despite Israel's immediate idolatry, motivated by His concern for His own reputation among the nations.
- Key words: chose, lifted up my hand (oath gesture), abominations (idols), for my name's sake (God's glory as His motive).
- Main debate: Whether Israel's idolatry in Egypt is explicit in the Pentateuch; commentators agree it is implied and confirmed by later Scripture.
- Theological theme: God's sovereignty in election and mercy; His ultimate purpose is His own glory, which guarantees His faithfulness.
- Best use: Teaching on grace, assurance of salvation, and the motive of God's glory; pastoral care for those who doubt God's commitment.
Translation Comparison
BSB Berean Standard Bible 2020
5and tell them that this is what the Lord GOD says: On the day I chose Israel, I swore an oath to the descendants of the house of Jacob and made Myself known to them in the land of Egypt. With an uplifted hand I said to them, ‘I am the LORD your God.’
6On that day I swore to bring them out of the land of Egypt into a land that I had searched out for them, a land flowing with milk and honey, the glory of all lands.
7And 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.’
8But 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.
9But I acted for the sake of My name, that it should not be profaned in the eyes of the nations among whom they were living, in whose sight I had revealed Myself to Israel by bringing them out of the land of Egypt.
WEB World English Bible 2000
5Tell them, ‘The Lord Yahweh says: “In the day when I chose Israel, and swore to the offspring of the house of Jacob, and made myself known to them in the land of Egypt, when I swore to them, saying, ‘I am Yahweh your God;’
6in that day I swore to them to bring them out of the land of Egypt into a land that I had searched out for them, flowing with milk and honey, which is the glory of all lands.
7I said to them, ‘Each of you throw away the abominations of his eyes. Don’t defile yourselves with the idols of Egypt. I am Yahweh your God.’
8“‘“But they rebelled against me and wouldn’t listen to me. They didn’t all throw away the abominations of their eyes. They also didn’t forsake the idols of Egypt. Then I said I would pour out my wrath on them, to accomplish my anger against them in the middle of the land of Egypt.
9But I worked for my name’s sake, that it should not be profaned in the sight of the nations among which they were, in whose sight I made myself known to them in bringing them out of the land of Egypt.
KJV King James Version 1769
5And 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;
6In 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:
7Then 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.
8But 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.
9But 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.
ASV American Standard Version 1901
5and say unto them, Thus saith the Lord Jehovah: In the day when I chose Israel, and sware unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I sware unto them, saying, I am Jehovah your God;
6in that day I sware unto them, to bring them forth out of the land of Egypt into a land that I had searched out for them, flowing with milk and honey, which is the glory of all lands.
7And 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.
8But 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.
9But I wrought for my name’s sake, that it should not be profaned in the sight of the nations, among which they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.
YLT Young's Literal Translation 1898
5and thou hast said unto them: Thus said the Lord Jehovah: In the day of My fixing on Israel, I lift up My hand, To the seed of the house of Jacob, And am known to them in the land of Egypt, And I lift up My hand to them, Saying, I am Jehovah your God.
6In that day I did lift up My hand to them, To bring them forth from the land of Egypt, Unto a land that I spied out for them, Flowing with milk and honey, A beauty it is to all the lands,
7And 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.
8And--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.
9And I do it for My name's sake, Not to pollute it before the eyes of the nations, In whose midst they are , Before whose eyes I became known to them, To bring them out from the land of Egypt.
Darby Darby Bible 1890
5and say unto them, Thus saith the Lord Jehovah: In the day when I chose Israel, and lifted up my hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up my hand unto them, saying, I [am] Jehovah your God,
6in that day I lifted up my hand unto them, to bring them out of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the ornament of all lands;
7and 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.
8But they rebelled against me, and would not hearken unto me: none of them cast away the abominations of his eyes, neither did they forsake the idols of Egypt. Then I thought to pour out my fury upon them, so as to accomplish mine anger against them in the midst of the land of Egypt.
9But I wrought for my name's sake, that it should not be profaned in the sight of the nations among whom they were, in whose sight I had made myself known unto them in bringing them forth out of the land of Egypt.
Douay-Rheims Douay-Rheims Bible 1899
5And say to them: Thus saith the Lord God: In the day when I chose Israel, and lifted up my hand for the race of the house of Jacob: and appeared to them in the land of Egypt, and lifted up my hand for them, saying: I am the Lord your God:
6In that day I lifted up my hand for them to bring them out of the land of Egypt, into a land which I had provided for them, flowing with milk and honey, which excelled amongst all lands.
7And I said to them: Let every man cast away the scandals of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God.
8But they provoked me, and would not hearken to me: they did not every man cast away the abominations of his eyes, neither did they forsake the idols of Egypt: and I said I would pour out my indignation upon them, and accomplish my wrath against them in the midst of the land of Egypt.
9But I did otherwise for my name's sake, that it might not be violated before the nations, in the midst of whom they were, and among whom I made myself known to them, to bring them out of the land of Egypt.
Verse in Context
Scholars' Consensus
Commentators across traditions agree that this passage establishes a pattern repeated throughout Israel's history. The Cambridge Bible notes that God's decision to act 'for his name's sake' is what gave Israel a future: otherwise their sins would have cut them off. Calvin emphasizes that God restrained His wrath not from pity for the people but because His own sacred name was at stake, it must not become a laughingstock among the nations. Clarke and Gill both point out that God's deliverance was a work of mercy that overrode what justice alone would demand. All agree that the passage presents God's free election, the people's immediate rebellion (idolatry embraced while still in Egypt), and God's sovereign decision to preserve them for the glory of His name.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God sovereignly chose Israel, they immediately rebelled with idolatry in Egypt, and God delivered them solely to uphold the honor of His name.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Israel's idolatry in Egypt | The passage clearly states the people clung to Egyptian idols despite God's command. | Some question whether the historical record in Exodus explicitly shows this, while others see it confirmed by Joshua 24:14 and the golden calf incident. |
| The meaning of 'for my name's sake' | All commentators agree it refers to God's concern for His own reputation and glory. | Some emphasize God's mercy as the motive, others focus solely on His honor; the difference is one of emphasis rather than substance. |
| The function of the oath gesture | Lifting the hand is universally recognized as an oath-making action in the ancient Near East. | No significant debate noted in the supplied sources; the gesture is understood straightforwardly. |
Historical & Cultural Context
Ezekiel delivers these words to the elders of Israel who have come to inquire of the Lord during the Babylonian exile (Ezekiel 20:1-3). God refuses their inquiry and instead commands the prophet to 'make them know the abominations of their fathers' (v.4). The historical review begins in Egypt, where God first revealed Himself through Moses. The phrase 'I lifted up my hand' echoes the oath gesture of Genesis 14:22 and Exodus 6:8, a solemn covenant made with patriarchs.
The portrait of Israel in Egypt is darker than Exodus alone suggests. While the Torah records the people's groaning and belief when Moses came (Exodus 4:31), it does not explicitly charge them with the idolatry Ezekiel describes. But Joshua 24:14 states that the ancestors 'served other gods' in Egypt, and Israel's ready embrace of the golden calf (Exodus 32) makes the charge credible, they had learned Egyptian worship. The 'abominations of their eyes' (v.7) refers to idols they had looked to for help, a phrase that underscores the willfulness of their sin.
The land described as 'flowing with milk and honey' and 'the glory of all lands' (v.6) is quoted from Exodus 3:8. God is portrayed as surveying all lands and choosing Canaan as the best inheritance. The passage thus contrasts God's generous provision with Israel's ingrained rebellion, setting the stage for the repeated refrain: 'But I worked for my name's sake.'
Textual Notes
The supplied sources note no significant textual variants for these verses. The passage is consistent across the Hebrew manuscripts and ancient versions, with no major difficulties in the wording.
Reception History
Across Christian history, this passage has been read as a foundational example of God's covenant faithfulness overriding human sin. Early and medieval interpreters saw a typology of God's patience with the church, which like Israel struggled with idolatry. Reformation-era commentators such as Calvin highlighted the sovereignty of God's grace, salvation is not merited but given for God's own glory. Wesleyan voices like Clarke emphasized the practical lesson: God's mercy waits upon His name, not our worth. In modern times, Ezekiel 20:5-9 is often used to anchor the doctrine of God's unchanging commitment to His people, especially in times of exile or failure.
Preaching This Verse
Three-point outline
- God's gracious choice and covenant (vv5-6). God chose Israel not for their merit but by His free will; He swore an oath to be their God and to give them a good land.
- Israel's rebellion from the start (vv7-8). God commanded them to abandon Egyptian idols, but they refused. Their sin was not a slip but a settled resistance that deserved immediate judgment.
- God's restraint for His name's sake (v9). Rather than destroy them, God delivered them. The motive was His own reputation, that the nations would not think He was unable or unfaithful to keep His word.
Five-point outline
- Election (v5a). God chose Israel, His sovereign initiative.
- Oath (v5b-6). God bound Himself with a sworn promise to give them a glorious land.
- Command (v7). God called them to purity: 'Cast away the abominations of your eyes.'
- Rebellion (v8). They did not throw away the idols; God's wrath was kindled.
- Mercy (v9). God spared them, not because they deserved it, but to protect the honor of His name.
Illustration hooks
- A parent who keeps every promise to a teenager who repeatedly breaks trust. The parent's commitment does not depend on the child's behavior.
- An artist whose signature on a painting gives it value even after the painting is damaged. The reputation of the artist matters more than the work's current condition.
- A leader who chooses not to fire a failing employee because the leader's own credibility is at stake. The leader's reputation becomes the reason for patience.
Questions your congregation is asking
- If God chose me, does my sin break the relationship?
- What does 'for my name's sake' mean in my daily struggles?
- Does God love me because of who I am or because of who He is?
Leading a Discussion
This passage forces us to confront an uncomfortable truth: God's people have been rebellious from the very beginning. Yet the story does not end in judgment. God's commitment to His own name becomes the anchor for hope. As you discuss, resist the urge to skip quickly to the happy ending, sit with the weight of Israel's sin and God's patience.
Discussion questions
- Read verses 5-6. What specific things does God do for Israel? What do these actions reveal about His character?
- Verse 7: What does God command? Why might the phrase 'abominations of his eyes' be especially pointed?
- Verse 8: How does Israel respond? What does their refusal to 'cast away' idols suggest about the depth of their spiritual condition?
- Verse 9: What reason does God give for not destroying them? What does 'for my name's sake' mean in this context?
- How does this passage challenge the idea that God saves us because we are good or faithful?
- In what situations do you find it hard to believe God's promises are secure? What would it look like to trust His name rather than your own performance?
- How does understanding this passage change the way you pray for forgiveness?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:22 | Abram said to the king of Sodom, “I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth, |
| Exodus 3:6 | Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God. |
| Exodus 3:8 | I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land, to a land flowing with milk and honey; to the place of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite. |
| Exodus 3:16 | Go and gather the elders of Israel together, and tell them, ‘Yahweh, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have surely visited you, and seen that which is done to you in Egypt. |
| Exodus 4:31 | The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped. |
| Exodus 6:2 | God spoke to Moses, and said to him, “I am Yahweh. |
| Exodus 6:6 | Therefore tell the children of Israel, ‘I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments. |
| Exodus 6:7 | I will take you to myself for a people. I will be your God; and you shall know that I am Yahweh your God, who brings you out from under the burdens of the Egyptians. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that God chose Israel first, binding Himself in covenant before they chose Him. Even when Israel clung to Egyptian idolatry, God held back judgment for His name's sake, so the nations would not think He was unable to keep His promises.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that Israel fell into Egyptian idolatry, yet God spared them and gave them another chance. He emphasizes that God acted for His own name's sake, preventing the Egyptians from concluding that Yahweh was willing but unable to save His people.
Calvin's Commentaries Reformed 1564
Calvin argues that Israel's rebellion in Egypt was not from ignorance but willful obstinacy, since God had clearly shown them what was right. He adds that God spared them not because of their own merits but solely for the sake of His own name, to prevent it from being profaned among the nations.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that throughout Israel's history, God acted "for his name's sake" — to prevent His name from being profaned among the nations. This motive, common in Ezekiel and later Isaiah, means God’s actions consistently upheld His revealed character, since the people’s behavior reflected on their God.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that God's restraint in punishing Israel's idolatry in Egypt was not because of their repentance, but because of His own name. He held back His wrath to prevent His reputation from being dishonored among the surrounding nations who had witnessed His revelation to Israel.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God’s lifting up his hand was an oath, a solemn promise sworn to Israel. Despite this binding pledge and the stunning blessings that followed, the people still clung to Egyptian idols. God’s sparing them came not from their merit but from his own name’s honor among the watching nations.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that God's solemn oath and the revelation of His name as Jehovah were driven by His own faithful character, not Israel's merit. Israel's idolatry in Egypt, the commentator notes, stemmed from their own lustful desire for idols, not fear of their masters. God delivered them solely to display His grace and glory.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that Ezekiel does not record a secret historical event but shows God's necessary attitude toward sin. The Israelites' idolatry in Egypt is inferred from their later rebellions. God's restrained wrath is not a specific decree but the consistent response of His holy nature, held back to protect His name among the nations.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Israel's rebellion began as early as their calling, mirroring Adam's fall right after creation. God chose them while they were still slaves in Egypt, their condition bad and their character worse, all to display the honour of His free grace.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that Israel's rebellions began as early as their history itself, just as humanity's apostasy began shortly after creation. He sees Israel as deliberately designed to represent the whole human race, both in how they dealt with God and in how God dealt with them.