TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 20:5–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Is it not true that from the beginning and long before today you lived with countless transgressions of the law? Did not the prophet Ezekiel accuse you ten thousand times when he brought in the two harlots, Oholah and Oholibah, and said, “You built a brothel in Egypt, you passionately loved barbarians, and you worshiped strange gods.”
(Verses 5, 6.) Thus says the Lord God: In the day that I chose Israel, and raised my hand for the offspring of the house of Jacob, and appeared to them in the land of Egypt, and raised my hand for them, saying: I am the Lord your God. In that day I raised my hand for them, to bring them out of the land of Egypt into the land which I provided for them, flowing with milk and honey: which is excellent among all lands. LXX: Thus says the Lord God: From the day that I chose the house of Israel, and became known to the seed of the house of Jacob, and was recognized by them in the land of Egypt, and received them, saying: I am the Lord your God: in that day I took hold of them by my hand, saying: to bring them out of the land of Egypt into the land which I prepared for them, a land flowing with milk and honey: a Paradise beyond all lands. For what the Seventy said, 'honeycomb' is beyond all lands, for which we have interpreted it, 'excellent' is among all lands. The first edition of Aquila placed 'firmament'; the second, 'illustrious'; Symmachus, 'region'; Theodotion, 'strength'; that is to say, this is the foundation of all lands, that in it there is the religion of God, and temple, and ceremonies, and knowledge of God; and to such an extent did the people of Israel, established in Egypt, not know God, that when Moses was sent to them, he said, 'If they ask me, who sent you?' What should I say to them? Say, he said, to them: 'I AM has sent me' (Exodus 3:13, 14). He became known to the people in Egypt and to the offspring of the house of Jacob when he raised his hand against the Egyptians for them, and said, 'I am the Lord your God,' and he chose them to bring them out of the land of Egypt to a land flowing with milk and honey. For they were not yet able to eat solid food, but like infants and nursing babies, they were in need of milk and honey. Indeed, whoever considers the land of Judea, letter by letter, from Rhinocorura to Mount Taurus, and the entire land along the Euphrates River, will not be able to doubt that it is famous and more fertile than all other lands, and the power and beauty of the cities and the pleasantness of the regions - namely Palestine and Phoenicia, Arabia, Syria Coele, Cilicia, and the other regions which the Lord promised to the Israelites if they had kept God's commandments, but because they did not receive them, it was a fault of their disbelief. For even in Palestine and the province of Judea, many people remained who were not expelled. For the sponsor is not at fault if the one to whom the promise is made proves himself unworthy of the pledge, especially when the option of the promisor is presented: 'If you are willing and obedient, you shall eat the good things of the land; but if you refuse and rebel, you shall be devoured by the sword.' Therefore, choices are made in the present; and the one who is chosen is not immediately capable of being tempted or destroyed, because both Saul, who was chosen as king, and Judas, who was chosen as an Apostle, later fell due to their own fault. The raising of the hand, or extension, indicates the posture of a striker: to strike against the Egyptians, and to free the people of Israel from Egypt.
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Summary
Ezekiel 20:5 initiates a profound divine monologue, setting the stage for a comprehensive historical review of Israel's relationship with God. This verse powerfully articulates God's sovereign initiative in choosing Israel, solidifying His commitment through a solemn oath, and revealing His covenantal identity to them in the land of Egypt. It serves as a foundational statement of God's unmerited grace and unwavering faithfulness, providing a stark contrast to the subsequent narrative of Israel's persistent rebellion, yet simultaneously anchoring the hope for their ultimate restoration in God's immutable character.
Context
Literary Context
Ezekiel 20 opens with a delegation of Israelite elders seeking a word from the Lord, but God emphatically refuses to be consulted due to their idolatry and spiritual impurity (Ezekiel 20:1-3). Instead of an oracle, God commands Ezekiel to deliver a scathing historical sermon, beginning with the foundational acts of divine grace recounted in Ezekiel 20:5. This historical survey is not merely a recounting of past events but a theological indictment, demonstrating Israel's consistent pattern of rebellion against God's covenant faithfulness from their very inception in Egypt through the wilderness and into the Promised Land. The purpose is multifaceted: to justify God's impending judgment upon His people (Ezekiel 20:4), to expose the depth of their sin, and paradoxically, to lay the groundwork for a future, ultimate restoration rooted in God's own honor and covenant promises (Ezekiel 20:40-44). Verse 5, therefore, establishes the divine precedent of election and covenant, highlighting God's unmerited grace before any of Israel's subsequent failures.
Historical & Cultural Context
The prophetic message of Ezekiel is delivered to the Jewish exiles in Babylon, specifically by the Chebar Canal, around 591 BC, following the first deportation from Jerusalem. The historical backdrop of Ezekiel 20:5 harks back to the formative period of Israel's national identity: their bondage in the "land of Egypt" (Exodus 1:11-14) and the subsequent Exodus. This was a time when Israel was not yet a nation, but a collection of tribes enslaved in a foreign land. The act of "lifting up mine hand" was a universally recognized gesture in the ancient Near East, signifying the swearing of a solemn, binding oath or vow, often invoking a deity as witness. For the Lord God, the supreme deity, to use this gesture underscored the absolute, unbreakable nature and reliability of His promises. This cultural understanding would have profoundly resonated with Ezekiel's audience, reminding them of the foundational, unchangeable commitment God made to their ancestors, a commitment that preceded any merit or action on Israel's part. This historical recall served to remind the exiles of their heritage and the foundational acts of God that established them as a nation, acts that preceded any merit on their part.
Key Themes
This foundational verse introduces several pivotal themes that permeate not only the book of Ezekiel but also the entire Old Testament narrative. Divine Election is paramount, as God's choice of Israel is presented as an unmerited act of sovereign grace, not based on their numerical strength or righteousness, but solely on His divine will and love (Deuteronomy 7:7-8). This election immediately establishes a Covenant Relationship, where God binds Himself to Israel, promising to be "the LORD your God" and claiming them as His treasured possession (Exodus 19:5-6). The theme of Divine Self-Revelation is also central, as God "made myself known" through mighty acts of deliverance, particularly the miraculous events leading up to and including the Exodus (Exodus 6:7). This revelation was not merely informational but transformational, demonstrating His power, unique identity, and exclusive claim over them. These themes collectively underscore God's initiative, faithfulness, and sovereign authority over His chosen people, despite their repeated failures, which form the core narrative of Ezekiel 20.
Exposition and Analysis
Key Word Analysis
This verb signifies to "try" or "select," implying a deliberate, discerning, and preferential act. In Ezekiel 20:5, it emphasizes God's sovereign and unconditional election of Israel, setting them apart from all other nations. This choice was not contingent upon Israel's merit, worthiness, or actions, but stemmed solely from God's divine will and purpose, thereby initiating a unique and exclusive covenant relationship. It underscores the unmerited favor at the foundation of their identity.
While literally referring to the physical limb, "yâd" is used here idiomatically as part of the phrase "lifted up mine hand" (Hebrew: nasa yadi). This idiom denotes the swearing of a solemn, binding oath, a firm declaration, or an unchangeable promise. It conveys the absolute certainty, unshakeable commitment, and divine authority behind God's word, signifying His omnipotence and faithfulness in upholding His covenant. It implies a pledge that cannot be revoked.
This verb means "to know," but in this context, it implies a profound, active, and experiential self-revelation. It is not merely intellectual acquaintance but a relational and transformative knowledge. God actively demonstrated His character, power, and redemptive nature through His mighty acts in Egypt, particularly the plagues and the Exodus, thereby revealing His unique identity as the covenant God to Israel. This was a demonstration designed to elicit recognition, worship, and obedience.
Verse Breakdown
"And say unto them, Thus saith the Lord GOD;"
This opening serves as a powerful divine authentication of the message. Ezekiel is merely the conduit; the words originate directly from "the Lord GOD" (Adonai Yahweh), signifying God's absolute sovereignty, His personal involvement, and His covenantal relationship with His people. This underscores the gravity, truthfulness, and authoritative nature of the historical review that follows, demanding the audience's full attention and submission.
"In the day when I chose Israel,"
This clause points to the seminal moment of divine election, a foundational act of pure grace. It highlights that Israel's very identity as God's chosen people originated not from their own initiative, strength, or merit, but entirely from God's sovereign and uncoerced choice. This election occurred before their deliverance from Egypt, emphasizing its unconditional and pre-emptive nature, setting them apart for a unique purpose.
"and lifted up mine hand unto the seed of the house of Jacob,"
This phrase signifies God swearing a solemn, binding oath to the descendants of Jacob (i.e., the Israelite nation). The "lifting up of the hand" is an ancient gesture for making an unbreakable vow, indicating the unshakeable commitment, reliability, and divine authority of God's promise. It points back to the Abrahamic covenant and its reiteration to Isaac and Jacob, now being extended to their collective "seed" or posterity, guaranteeing His faithfulness to His word.
"and made myself known unto them in the land of Egypt,"
Here, God recounts His powerful and unmistakable self-revelation. In the crucible of Egyptian bondage, God did not remain hidden or passive but actively intervened, demonstrating His supreme power over all other gods and His unique identity as the sovereign deliverer. This "making known" was through miraculous signs, wonders, and judgments, culminating in the Exodus, which served as a dramatic unveiling of His character and purposes.
"when I lifted up mine hand unto them, saying,"
This reiteration of the solemn oath emphasizes its profound importance and the specific context of its declaration—in Egypt, at the very dawn of Israel's national identity. The repetition underscores the unchangeable nature of God's commitment and the binding force of His covenant promises, solidifying the foundation of His relationship with them before they even entered the wilderness.
"I [am] the LORD your God;"
This is the climactic declaration of the verse, the very essence of God's self-revelation and covenant promise. "The LORD" (YHWH) is God's personal, covenant name, signifying His self-existence, eternal faithfulness, and redemptive power. By declaring "your God," He establishes an exclusive, intimate, and redemptive relationship, claiming them as His own people and committing to be their protector, provider, guide, and sovereign Lord, demanding their exclusive allegiance.
Literary Devices
Ezekiel 20:5 is rich with several potent literary devices that amplify its theological weight. The most prominent is Repetition, specifically the phrase "lifted up mine hand," which appears twice. This deliberate repetition serves to underscore the absolute solemnity, immutability, and binding nature of God's oath, emphasizing His unchangeable commitment to His covenant with Israel. The verse also employs Anthropomorphism, attributing the human action of "lifting up a hand" to God. This device makes God's actions relatable and comprehensible to human understanding, conveying the profound and personal nature of His divine vow and His engagement with humanity. Furthermore, the verse functions as a powerful Historical Allusion, referencing the pivotal and formative events of Israel's election and miraculous deliverance from Egypt. This allusion grounds the prophetic message in the foundational narrative of Israel's identity, reminding the audience of God's past faithfulness as a prelude to His present judgment and future restoration. Finally, the declaration "I [am] the LORD your God" is a classic Covenant Formula, a concise yet comprehensive statement that encapsulates the essence of the divine-human relationship established through the covenant, signifying God's exclusive claim over His people and His commitment to them.
Theological and Thematic Connections
Ezekiel 20:5 lays the theological groundwork for understanding God's relationship with Israel as one rooted entirely in His unmerited grace and sovereign initiative. It highlights that God's election of Israel was not a response to their righteousness or any inherent merit, but a demonstration of His free choice and unwavering commitment, sealed by an unbreakable oath. This foundational act of divine grace stands in stark contrast to Israel's subsequent history of persistent rebellion, which is meticulously detailed in the remainder of Ezekiel 20. The verse profoundly underscores God's steadfast character—He is faithful even when His people are not, and His promises are immutable. This divine faithfulness provides the ultimate hope for Israel's future restoration, despite their current exile and repeated failures, because God's covenant identity as "the LORD your God" remains unchanged and His oaths are eternal. It is a testament to God's enduring love and His determination to fulfill His redemptive purposes.
Reflection and Application
Ezekiel 20:5 offers a profound anchor for faith, reminding us that our relationship with God, both individually and corporately, is fundamentally initiated and sustained by His sovereign grace, not by our merit or performance. Just as God "chose Israel" and "lifted up His hand" in an unbreakable oath to them, so too does He initiate salvation and seal His promises to us through the finished work of Christ. This verse calls us to remember God's past faithfulness, not only in the grand narrative of salvation history but also in the specific instances of His intervention and provision in our own lives, thereby building an unshakeable confidence in His unchanging character. It challenges us to respond to His sovereign grace with humble obedience, recognizing that our identity as His people flows from His gracious choice and covenant commitment, not from our own efforts or worthiness. In times of doubt, spiritual struggle, or when facing the consequences of our own failures, recalling God's foundational self-revelation and unwavering commitment in this verse can strengthen our trust in His enduring love, His immutable promises, and His ultimate plan for redemption.
Questions for Reflection
FAQ
What does it mean that God "lifted up mine hand" in this verse?
The phrase "lifted up mine hand" (Hebrew: nasa yadi) is a powerful anthropomorphic idiom frequently used in the Old Testament to signify the swearing of a solemn, binding oath or vow. It is a gesture that conveys the absolute certainty, unchangeable commitment, and divine authority behind God's promises. In Ezekiel 20:5, it underscores the unbreakable nature of the covenant God made with Israel in the land of Egypt, affirming His faithfulness to deliver them from bondage and to establish Himself as "the LORD your God." This gesture is found in various contexts, such as God swearing to give the land to Abraham's descendants (Numbers 14:30) or to execute judgment upon His rebellious people (Ezekiel 20:15). It signifies an immutable declaration of divine intent.
Why does God recount Israel's history in Ezekiel 20, starting from Egypt?
God recounts Israel's history from their time in Egypt to demonstrate a consistent and tragic pattern: His unwavering faithfulness and boundless grace contrasted sharply with Israel's persistent rebellion and idolatry. By beginning with the foundational act of choosing them and making Himself known in Egypt (Ezekiel 20:5-6), God highlights that their covenant relationship began with His sovereign initiative and unconditional love, not with any merit or righteousness on their part. This comprehensive historical review serves multiple crucial purposes: it justifies God's impending judgment on the exiles, showing the depth and continuity of their sin; it underscores the gravity of breaking covenant with a faithful God; and yet, paradoxically, it also provides a basis for future hope, as God's unchanging character of faithfulness means He will ultimately fulfill His covenant promises despite their failures, ultimately restoring them for His own name's sake (Ezekiel 20:40-44).
Christ-Centered Fulfillment
Ezekiel 20:5, with its profound emphasis on God's sovereign election, solemn oath, and active self-revelation, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Just as God "chose Israel" in the crucible of Egypt, so too does He sovereignly choose His people in Christ "before the foundation of the world," not based on their works but on His gracious purpose and divine love (Ephesians 1:4-5). The "lifting up of His hand" in an unbreakable oath, signifying God's unchangeable commitment to His covenant, foreshadows the superior new covenant, which is sealed not with a human gesture or the blood of animals, but with the very precious blood of God's Son, Jesus Christ. His sacrifice is the ultimate divine oath of salvation, guaranteeing the promises to all who believe, for God's oath and promise are made certain in Christ (Hebrews 6:13-18). Furthermore, while God "made myself known unto them in the land of Egypt" through mighty acts of deliverance, in Christ, He has fully and finally revealed the entirety of His being and character, for Jesus is the "radiance of God's glory and the exact representation of his being" (Hebrews 1:3). In Jesus, the climactic declaration "I [am] the LORD your God" takes on new depth and intimacy, as He is Emmanuel, "God with us" (Matthew 1:23), the one who perfectly embodies the covenant faithfulness of God and brings His people into a definitive, eternal relationship. He is the true Israel, the faithful Son, and in Him, all the promises made to the "seed of the house of Jacob" find their resounding "Yes" and "Amen" (2 Corinthians 1:20).