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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
One surviving comment on this verse from the historical church.
(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 20:6 powerfully encapsulates God's solemn oath and decisive action to deliver the nation of Israel from Egyptian bondage, leading them into a divinely chosen land of unparalleled abundance and beauty. This verse, situated within a broader recounting of Israel's rebellious history, highlights God's unwavering faithfulness and the magnificent provision He prepared for His people, emphasizing His sovereign initiative in fulfilling His covenant promises despite their consistent unfaithfulness.
Context
Literary Context
Ezekiel 20 opens with the elders of Israel seeking a word from the Lord. Instead of an immediate answer to their inquiry, God delivers a scathing historical indictment of Israel's persistent rebellion, beginning from their time in Egypt. Verse 6 specifically harks back to the foundational act of the Exodus, setting the stage for the covenant relationship and the subsequent cycles of divine grace and human apostasy that characterize Israel's history, as detailed in the remainder of the chapter. This verse serves as a crucial reminder of God's initial, unmerited benevolence before detailing Israel's subsequent failures and the consequences of their disobedience.
Historical & Cultural Context
The historical backdrop of Ezekiel 20:6 is the Exodus, a pivotal event in Israel's national identity. At this time, Israel was enslaved in Egypt, a dominant ancient Near Eastern power. God's act of "lifting up His hand" (a common ancient Near Eastern gesture signifying a solemn oath or vow) was a culturally understood sign of an unbreakable commitment, often invoking divine judgment upon the oath-breaker. The description of the Promised Land as "flowing with milk and honey" was a well-established idiom (first appearing in Exodus 3:8) that conveyed not just agricultural fertility but also divine blessing and prosperity, contrasting sharply with the harsh conditions of slavery in Egypt. The phrase "glory of all lands" reflects the unique status of Canaan, not merely for its natural resources, but as the land specifically chosen and consecrated by God for His covenant people.
Key Themes
This verse powerfully contributes to several key themes woven throughout Ezekiel and the broader Old Testament narrative. It underscores God's sovereign initiative and covenant faithfulness, demonstrating that Israel's deliverance and inheritance were not earned but were the result of God's gracious and powerful oath (a theme also seen in Deuteronomy 7:7-8). The description of the land as "flowing with milk and honey" and "the glory of all lands" highlights the theme of divine provision and blessing, portraying the Promised Land as the epitome of God's good gifts to His people. Furthermore, in the context of Ezekiel 20's indictment, this verse starkly contrasts God's unwavering commitment with Israel's consistent unfaithfulness and rebellion, setting up the theological tension that drives much of the prophetic message, including the call to repentance and the promise of future restoration found later in Ezekiel 36.
Exposition and Analysis
Key Word Analysis
The phrase "lifted up mine hand" (H5375 nâsâʼ and H3027 yâd) is a powerful Hebrew idiom signifying a solemn oath or vow, often accompanied by raising one's hand to heaven as a sign of invoking divine witness. The root nâsâʼ means "to lift, bear, carry," while yâd refers to "a hand" (the open one, indicating power, means, direction). Together, they convey God's absolute commitment and the unchangeable nature of His promise to Israel. This was not a casual statement but a binding, self-imposed obligation by the Almighty, demonstrating His unwavering resolve.
tûwr, meaning "to meander about, especially for trade or reconnoitring; to search (out), seek, (e-) spy (out)." This word emphasizes God's active, intentional, and thorough selection of the land. It wasn't a random choice but a deliberate, careful scouting and preparation by God Himself, highlighting the land's unique suitability and divine appointment for His people. This implies a meticulous divine foresight and planning for their inheritance.
zûwb, a primitive root meaning "to flow freely (as water), i.e. (specifically) to have a (sexual) flux; figuratively, to waste away; also to overflow." In this context, it describes the abundant and continuous natural productivity of the land. Coupled with "milk" (H2461 châlâb) and "honey" (H1706 dᵉbash), it paints a vivid picture of a land overflowing with sustenance and sweetness, symbolizing prosperity, fertility, and divine blessing. It signifies a land of perpetual provision.
Verse Breakdown
"In the day [that] I lifted up mine hand unto them,"
This clause establishes the timeframe and the nature of God's commitment. "The day" refers to the period of the Exodus, and "lifted up mine hand" denotes a solemn, unbreakable oath sworn by God to the Israelites, initiating His plan of deliverance and covenant relationship.
"to bring them forth of the land of Egypt"
This specifies the immediate objective of God's oath and action: the miraculous liberation of Israel from their oppressive bondage in Egypt, an act showcasing divine power and redemptive purpose.
"into a land that I had espied for them,"
This highlights God's pre-emptive and personal involvement in preparing their destination. He had "spied out" or carefully selected this land, indicating its divine appointment and perfect suitability for His covenant people, demonstrating His meticulous care.
"flowing with milk and honey,"
This is a quintessential biblical idiom describing the extraordinary fertility, abundance, and prosperity of the Promised Land, signifying a place rich in natural resources and divine blessing, a tangible manifestation of God's goodness.
"which [is] the glory of all lands:"
This final phrase elevates the Promised Land above all others, not merely for its physical attributes, but primarily because it was God's chosen dwelling place for His people and the place where His presence would uniquely reside, making it uniquely glorious and set apart.
Literary Devices
Ezekiel 20:6 employs several powerful literary devices. The phrase "I lifted up mine hand" is a prominent Idiom, signifying a solemn, binding oath, which immediately conveys the gravity and unchangeable nature of God's promise. The description "flowing with milk and honey" is a classic Metaphor and Symbolism for unparalleled abundance, fertility, and divine blessing, painting a vivid picture of the land's richness. This phrase also functions as a Merism, where "milk and honey" represent the full spectrum of agricultural bounty and natural provision. Furthermore, the declaration that the land is "the glory of all lands" is an example of Hyperbole, emphasizing its supreme excellence and unique status, not just in terms of natural resources but as a divinely appointed inheritance. These devices collectively underscore God's faithfulness, the land's divine beauty, and the profound significance of the Exodus event as a foundational act of salvation.
Theological and Thematic Connections
Ezekiel 20:6 profoundly articulates God's unwavering faithfulness and His sovereign initiative in establishing and maintaining His covenant with Israel. It emphasizes that the deliverance from Egypt and the gift of the Promised Land were not merited by Israel's obedience but flowed entirely from God's gracious oath and powerful action. This foundational act of salvation underscores a core theological truth: God's promises are secure because they are rooted in His unchangeable character, not in human performance. The description of the land as "flowing with milk and honey" and "the glory of all lands" highlights God's desire to bless His people abundantly, providing a tangible expression of His covenant love and provision. This divine commitment stands in stark contrast to Israel's subsequent and repeated acts of rebellion, setting the stage for the prophetic call to repentance and the ultimate promise of a new covenant where God's faithfulness would finally transform His people's hearts.
Reflection and Application
Ezekiel 20:6 serves as a powerful anchor for our faith, reminding us of God's unchanging character: He is a God who makes solemn promises and faithfully fulfills them. Just as He acted decisively to bring Israel out of bondage into a land of blessing, He continues to work in the lives of believers today, delivering us from spiritual slavery and leading us into a life of abundance in Christ. This verse encourages us to trust in God's divine plan and provisions, even when our circumstances seem bleak or our own faithfulness falters. It highlights that our greatest blessings often stem from God's gracious initiative, not our merit, calling us to a deeper appreciation for His faithfulness and the spiritual "promised land" He has prepared for those who follow Him. Our response should be one of profound gratitude, unwavering trust, and a renewed commitment to walk in the path He has "espied" for us, knowing His hand is always at work on our behalf, guiding us toward His glorious purposes.
Questions for Reflection
FAQ
What does "lifted up mine hand" mean in this context?
The phrase "lifted up mine hand" is a Hebrew idiom (from the words nâsâʼ and yâd) that signifies a solemn, binding oath or vow. It implies that God made an unbreakable promise, often accompanied by a physical gesture of raising one's hand to heaven, invoking Himself as the witness to the truth and certainty of His declaration. In Ezekiel 20:6, it underscores the absolute certainty and divine authority behind God's commitment to deliver Israel from Egypt and bring them into the Promised Land. This concept of God swearing an oath is seen throughout the Old Testament, for example, in Genesis 22:16.
What is the significance of the land "flowing with milk and honey"?
This phrase is a classic biblical metaphor used to describe the extraordinary fertility, abundance, and prosperity of the Promised Land. "Milk" represents the richness of livestock and dairy products, while "honey" (often date syrup or wild honey) symbolizes the sweetness and bounty of agricultural produce. Together, they paint a picture of a land so naturally productive that it provides sustenance and delight in abundance, a stark contrast to the barren wilderness or the oppressive conditions of Egypt. It signifies a place of divine blessing and provision, as first promised in Exodus 3:8.
Why is the Promised Land called "the glory of all lands"?
The designation "the glory of all lands" (Hebrew tsᵉbîy mikol-ha'aratzot) indicates the supreme excellence, beauty, and desirability of the Promised Land. This "glory" is not merely about its natural resources, but primarily about its unique status as the land chosen and consecrated by God for His covenant people. It was the place where God would dwell among them, establish His kingdom, and from which His light would shine to the nations. Its glory derived from its divine selection and purpose, making it a uniquely blessed and set-apart territory in God's plan for humanity, a theme echoed in Psalm 48:2.
Christ-Centered Fulfillment
Ezekiel 20:6, with its depiction of God's solemn oath and powerful deliverance into a glorious land, finds profound Christ-centered fulfillment. The "lifting up of God's hand" to bring His people out of bondage foreshadows the ultimate divine oath and action in Christ, where God swore to save humanity not through a land, but through His Son. Just as Israel was brought out of Egypt, believers are delivered from the bondage of sin and death by the power of Christ's atoning work on the cross, as described in Colossians 1:13-14. The "land flowing with milk and honey" and "the glory of all lands" points forward to the spiritual abundance and eternal inheritance found in Christ. He is the true "glory" (John 1:14) and the source of all spiritual blessings (Ephesians 1:3), providing a spiritual "land" of peace, joy, and righteousness in the Holy Spirit (Romans 14:17). Ultimately, the promise of a glorious land culminates in the new heavens and new earth (Revelation 21:1-4), where God's people will dwell in perfect, unending fellowship with Him, experiencing the fullness of His glory and provision through Christ, the true "Lamb of God" who leads them to springs of living water (Revelation 7:17).