Exegetical and Hermeneutical Commentary of Ezekiel 20:5
And 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;
5. when I chose Israel ] The choice or election of Israel is referred to only here in Ez., and also once in Jer 33:24. The idea is much insisted on in Isaiah 40-66. Already, however, Deu 7:6.
lifted up mine hand ] i.e. sware, Exo 6:8; Num 14:30. The thing sworn is stated Eze 20:6.
made myself known ] Cf. Exo 3:6 seq., Eze 6:3. He made himself known as Jehovah their God, whose nature his acts revealed, Psa 103:7.
Fuente: The Cambridge Bible for Schools and Colleges
5 29. Review of the history of the fathers
The principle that has ruled this history is that all through it Jehovah has acted for his name’s sake. It is this principle that has given Israel a history, otherwise their sins would have cut them off. For his name’s sake he spared the people in Egypt ( Eze 20:9), again in the wilderness ( Eze 20:14), and again the second generation there ( Eze 20:22). The history is reviewed in these divisions: Eze 20:5-10 Israel in Egypt; Eze 20:11-17 the people led out into the wilderness: Eze 20:18-26 the children of those who fell in the wilderness; and Eze 20:27-29 the people that entered Canaan.
Fuente: The Cambridge Bible for Schools and Colleges
The children of Israel in Egypt were warned to abstain from the idolatry of the pagan. This purpose they lost sight of, yet God spared them and brought them into another state of probation.
Eze 20:5
Lifted up mine hand – i. e., sware, because the hand was lifted up in adjuration.
Eze 20:8
Idols of Egypt – These incidental notices show the children of Israel in Egypt to have been addicted to idolatry. Compare Jos 24:14.
Eze 20:9
I wrought for my names sake – Lest it should appear to the Egyptians that Yahweh was a God who would, but could not, save.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. I chose Israel] They did not choose me for their God, till I had chosen them to be my people.
I lifted up mine hand] I bound myself In a covenant to them to continue to be their God, if they should be faithful, and continue to be my people. Among the Jews the juror lifted up his right hand to heaven; which explains Ps 144:8: “Their right hand is a right hand of falsehood.” This is a form used in England, Scotland, and Ireland.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the day; at the time, the season; it speaks not of that precise portion of hours which make up the natural day, but of the time wherein God began to show them his great mercy. When I chose; it includes mercy without merit in them, and it refers to Gods declaring by his kindness to them that he had chosen them; it supposeth the free eternal election, but it expressly refers to a temporal and seasonable selecting them from others; chosen, as Isa 14:1; again Deu 7:6,7; or possibly thus, when I went to make them a choice people by refining them from their dross and idolatries contracted in Egypt, so the word Isa 48:10, and selecting them.
Israel; not personally considered, but nationally.
Lifted up mine hand; either assuring them by oath that he would now make good his promise, and bring them out of bondage; it is the gesture of one that solemnly sweareth, and scriptures frequently mention it, as Eze 20:15; Deu 32:40; or else, stretched out and made bare my arm, i.e. magnified my power for your deliverance.
The seed of the house of Jacob: this explaineth and tells us who Israel was.
Made myself known unto them, by the miracles which he wrought; for it is not to be understood of making known or discovering his essence and incomprehensible being. It is not unlikely that many of them either were ignorant or forgot God; now by his wonders wrought for their deliverance he brings them to remember him, and look to him. Mosess question in Exo 3:13 seems to intimate this ignorance of this people.
In the land of Egypt; as this expressly directs us to the place, so it points out the time too when Israel was chosen, selected.
When I lifted up mine hand unto them; showed my power in performing my oath and promise in what was now to be done, and assuring them of doing what was further promised by him, and expected by them; and to assure them the more, it is doubled.
I am the Lord your God: so Exo 3:13,16,17. Yours from your progenitors, yours by promise, by covenant, and now am come to be your God by actual and punctual performing my word to you, bringing you out of the land of Egypt by a lifted-up hand and arm.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. The thrice lifting up ofGod’s hand (the sign of His oath, Rev 10:5;Rev 10:6; Exo 6:8,Margin; Nu 14:30; towhich passages the form of words here alludes) implies the solemnearnestness of God’s purpose of grace to them.
made myself known untothemproving Myself faithful and true by the actual fulfilmentof My promises (Exo 4:31; Exo 6:3);revealing Myself as “Jehovah,” that is, not that the namewas unknown before, but that then first the force of that namewas manifested in the promises of God then being realized inperformances.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And say unto them, thus saith the Lord God,…. Here begins the account of their fathers; of God’s unmerited goodness to them, and of their sins and transgressions against him, and how it fared with them:
in the day when I chose Israel; to be his peculiar people, above all people on the face of the earth; when he declared his choice of them, and made it appear that he had chosen them, and distinguished them, by special blessings and favours bestowed on them:
and lifted up mine hand to the seed of the house of Jacob; the posterity of Jacob or Israel, to whom the Lord swore that he would do such and such things for them; of which the lifting up the hand was a token; it is a gesture used in swearing, Da 12:7; and so the Targum,
“and I swore unto them by my word:”
and made myself known unto them in the land of Egypt: by his name Jehovah; by the prophets he sent unto them, Moses, Aaron, and Miriam; and by the miracles he wrought among them:
when I lifted up mine hand unto them, saying, I [am] the Lord your God: making promise of it, declaring it unto them, confirming it with an oath; see Heb 6:17.
Fuente: John Gill’s Exposition of the Entire Bible
Election of Israel in Egypt. Its resistance to the commandments of God. – Eze 20:5. And say to them, Thus saith the Lord Jehovah, In the day that I chose Israel, and lifted my hand to the seed of Jacob, and made myself known to them in the land of Egypt, and lifted my hand to them, saying, I am Jehovah, your God: Eze 20:6. In that day I lifted my hand to them, to bring them out of the land of Egypt into the land which I sought out for them, which floweth with milk and honey – it is an ornament of all lands: Eze 20:7. And said to them, Cast away every man the abominations of his eyes, and do not defile yourselves with the idols of Egypt. I am Jehovah, your God. Eze 20:8. But they were rebellious against me, and would not hearken to me. Not one of them threw away the abominations of his eyes, and they did not forsake the idols of Egypt. Then I thought to pour out my wrath upon them, to accomplish my anger upon them in the midst of the land of Egypt. Eze 20:9. But I did it for my name’s sake, that it might not be profaned before the eyes of the nations, in the midst of which they were, before whose eyes I had made myself known to them, to bring them out of the land of Egypt. – Eze 20:5 and Eze 20:6 form one period. (Eze 20:5) is resumed in (Eze 20:6), and the sentence continued. With the construction with the infinitive passes over into the finite verb. Lifting the hand, sc. to heaven, is a gesture employed in taking an oath (see the comm. on Exo 6:8). The substance of the oath is introduced by the word at the close of Eze 20:5; but the clause ‘ (and made myself known) is previously inserted, and then the lifting of the hand mentioned again to indicate the importance of this act of divine grace. The contents of Eze 20:5 and Eze 20:6 rest upon Exo 6:2., where the Lord makes Himself known to Moses, and through him to the children of Israel, according to the nature involved in the name Jehovah, in which He had not yet revealed Himself to the patriarchs (Exo 6:3). Both (I lifted my hand) and are taken from Exo 6:8. The word , from , to seek out, explore, also belongs to the Pentateuch (compare Deu 1:33); and the same may be said of the description given of Canaan as “a land flowing with milk and honey” (vid., Exo 3:8, etc.). But , ornament, as an epithet applied to the land of Israel, is first employed by the prophets of the time of the captivity – namely, in Eze 20:6 and Eze 20:15 of this chapter, in Jer 3:19, and in Dan 8:9; Dan 11:16, Dan 11:41. The election of the Israelites to be the people of Jehovah, contained eo ipso the command to give up the idols of Egypt, although it was at Sinai that the worship of other gods was for the first time expressly prohibited (Exo 20:3), and Egyptian idolatry is only mentioned in Lev 17:7 (cf. Jos 24:14). Ezekiel calls the idols “abominations of their eyes,” because, “although they were abominable and execrable things, they were looked upon with delight by them” (Rosenmller). It is true that there is nothing expressly stated in the Pentateuch as to the refusal of the Israelites to obey the command of God, or their unwillingness to give up idolatry in Egypt; but it may be inferred from the statements contained in Exo 6:9 and Exo 6:12, to the effect that the Israelites did not hearken to Moses when he communicated to them the determination of God to lead them out of Egypt, and still more plainly from their relapse into Egyptian idolatry, from the worship of the golden calf at Sinai (Ex 32), and from their repeated desire to return to Egypt while wandering in the desert.
(Note: The remarks of Calvin upon this point are very good. “We do not learn directly from Moses,” he says, “that they had been rebels against God, because they would not throw away their idols and superstitions; but the conjecture is a very probable one, that they had always been so firmly fixed in their abominations as to prevent in a certain way the hand of God from bringing them relief. And assuredly, if they had embraced what Moses promised them in the name of God with promptness of mind, the execution of the promise would have been more prompt and swift. But we may learn that it was their own obtuseness which hindered God from stretching out His hand forthwith and actually fulfilling all that He had promised. It was necessary, indeed, that God should contend with Pharaoh, that His power might be more conspicuously displayed; but the people would not have been so tyrannically afflicted if they had not closed the door of divine mercy.”)
Nor is there anything said in the Pentateuch concerning the determination of God to pour out His wrath upon the idolatrous people in Egypt. We need not indeed assume on this account that Ezekiel derived his information from some special traditional source, as Vitringa has done Observ V. ss. I. 263), or regard the statement as a revelation made by God to Ezekiel, and through him to us. The words do not disclose to us either a particular fact or a definite decree of God; they simply contain a description of the attitude which God, from His inmost nature, assumes towards sinners who rebel against His holy commandments, and which He displayed both in the declaration made concerning Himself as a zealous, or jealous God, who visits iniquities (Exo 20:5), and also in the words addressed to Moses when the people fell into idolatry at Sinai, “Let me alone, that my wrath may wax not against them, and that I may consume them” (Exo 32:10). All that God expresses here, His heart must have felt in Egypt towards the people who would not desist from idolatry. For the words themselves, compare Eze 7:8; Eze 6:12; Eze 5:13. (Eze 20:9), “but I did it for my name’s sake.” The missing object explaining what He did, namely, abstain from pouring out His wrath, is to be gathered from what follows: “that I might not profane my name.” This would have taken place if God had destroyed Israel by pouring out His wrath; in other words, have allowed them to be destroyed by the Egyptians. The heathen might then have said that Jehovah had been unable to liberate His people from their hand and power (cf. Num 14:16 and Exo 32:12). is an infin. Niphal of for (cf. Lev 21:4).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Gracious Dealings with Israel. | B. C. 592. |
5 And 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; 6 In 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: 7 Then 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. 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. 9 But 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.
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, Exod. vi. 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, Ps. cxxxvi. 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 (v. 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. xxxiii. 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 (v. 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. xi. 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,Deu 9:4; Deu 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. vii. 1), yet mercy rejoiced against judgment, and God did what he designed purely for his own name’s sake, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
THE ELECTION OF ISRAEL
Verses 5-9:
Verse 5 reminds Israel that the Lord chose them, as a nation; They did not choose Him, Eph 1:11. Just as Jesus chose His church; They did not choose Him, as the bridegroom, Joh 15:16. He also lifted up His hand on the seed of the house of Jacob, to bless it through which the Redeemer-King was pledged, Gen 14:22; Gen 49:10. He made himself known to them in Egypt’s bondage, by the miracles He wrought at the uplifted hand of Moses, their deliverer, to bless and liberate them, declaring that He was their Lord, Exo 4:31; Exo 6:3; chapters 7-12.
Verse 6 continues reminding Israel of God’s initiative and liberating blessings which He did in lifting up His hand to bless them and judge Egypt in delivering them from their oppression in the land. He brought them out for something that was better, a land flowing with milk and honey, as promised and recounted Exo 3:8; Exo 3:17; Deu 8:7-9; Jer 32:22. Canaan was given to them as the Land-glory center of the world, v. 15, where they were to worship and honor their all-glorious one God only, Exo 20:1-5; See also Psa 48:2; Dan 8:9; Dan 11:16; Dan 11:41; Zec 7:14.
Verse 7 reminds them that His first call to His people was for them to sanctify themselves by putting away all the defiling idols of Egypt, to which they had become attached, so abominably, even as their fathers who made the golden calf, Exodus 32; Lev 17:7; Lev 18:3; See also Exo 6:6-7; Jos 24:14. They had become an abomination to the eyes of Jehovah, so that He could not behold it with any further tolerance, without judgment, Deu 29:16-18. They had substituted visible lifeless gods for the invisible God of heaven, Lev 17:7; Eze 20:3.
Verse 8 reviews their father’s rebellion against the voice of God, in holding lustfully to their idol, pagan gods of Egypt. They did not put away their roving, lustful eyes from the abominations of those heathen gods, even the he-goats of Egypt. Such accounts for God’s permitting them to suffer under the fury of His anger, before He led them forth from the gods of Egypt as much as from bondage, Jos 24:14; Exo 12:2. Yet, this later generation, then being carried captive into Chaldea, had followed the sins that brought judgment on their people in the past, even through sufferings of oppression and plagues of Egypt, Ex ch. 7-12.
Verse 9 advises that the Lord “wrought (worked) for His name’s sake,” for the honor of His name (among the heathen) that the honor and integrity of His name might not be abased, defamed or brought low, v. 14, 22; Eze 36:21-22; Exo 32:12; Num 14:13; Deu 9:28. Before those heathen nations He made Himself known in bringing their fathers out of Egypt. This they were always to remember, Exo 13:1-10; Exo 32:12; Num 14:16.
Fuente: Garner-Howes Baptist Commentary
God confirms what I said before, that the Jews were not to be reproved for beginning lately to sin: it was not sufficient to bring recent offenses before them; but God orders the Prophet to begin with their fathers, as if he had said that the nation was abandoned from the very beginning, as Stephen reproaches them: Uncircumcised in heart, you still resist the Holy Spirit, as your fathers always did. (Act 7:51.) And Christ had said the same thing before: You fill up the measure of your fathers. (Mat 23:32.) We know also how frequently rebukes of this kind occur in the Prophets. God therefore says, that from the time when he chose the seed of Israel, he had experienced both the wickedness and obstinacy of the people; for he says that they were not drawn aside by either error or ignorance, but because they were unwilling to hear, when they were over and over again admonished as to their duty. Hence three things are to be marked, namely, that the people were bound to God, since he had gratuitously adopted them; for God here commends his gratuitous election, together with the singular benefits which he had conferred on that people: this is one point. The second is, that he not only took them once to himself, but showed them what was right, so that they could not mistake, except knowingly and willfully: this is the second point. Then the third is, that they rebelled purposely, because they would not listen: for if they had been left at the meeting of two roads, their error had been excusable if they had turned to the left instead of the right. But if God by his law so shone before them, that he was prepared to direct them straight to the mark, and they turned aside; thus their obstinacy and rebellion is plainly detected. This is the sense.
Now as far as words are concerned, he says, that he had chosen Israel. But election, as I have already briefly touched upon, is opposed to all merits: for if anything had been found in the people which should cause them to be preferred to others, it would be improperly said that God had elected them. But since all were in the same condition, as Moses says in his song (Deu 32:8,) there was scope for God’s grace, since he separated them from others of his own accord: for they were just like the rest, and God did not find any difference between them; we see, then, that they were bound to God more sacredly, since he had joined them to himself gratuitously. He now adds, that he lifted up his hand to the seed of Jacob. The lifting up the hand seems to be taken here in different senses. Since it was a customary method of swearing, God is said sometimes to lift up his hand when he swears. That is indeed harsh, since the lifting up the hand does not suit God: for we lift up the hand when we call God to witness; but God swears by himself, and cannot raise his hand above himself. But we know that he uses forms of speech according to the common customs of men: hence there is nothing absurd in this phrase, he lifted up his hand, that is, he swore. Hence, if we may so explain it, this was a confirmation of the covenant, when God by interposing a oath promised himself to be Israel’s God. But since he shortly afterwards adds, that he was known, the other sense suits pretty well, since it refers to the benefits which he had conferred upon the people. And truly experimental knowledge is intended, since God really proved himself to be worthy of credit, and thus illustrated his own power in preserving the people. Hence I said that to lift up the hand is to be received variously in this chapter, since, if we read the two clauses conjointly, I lifted up my hand unto the seed of the house of Jacob, and was made known to them, truly the lifting up the hand will imply a display of power. That also has been said by means of a simile; but shortly afterwards the lifting up of the hand must be taken for to swear, by the figure of rhetoric called catachresis, which is the use of a word in a different signification, and yet there is no absurdity.
I have raised my hand, therefore, to the seed of the house of Jacob, saying, I Jehovah am your God. (Eze 20:5.)
We see, then, that God raised his hand to sanction the covenant which he had made; for when he pronounces himself their God, he binds them to himself, and claims them for his peculiar people, and thus confirms his covenant. But at the same time he had raised his hand or arm by so many miracles performed in freeing the people. He says, in that day I raised my hand to, or towards them, to bring them out. Again, the raising the hand refers to God’s power, since he brought them forth by an extended arm from that miserable slavery. Since, therefore, he so raised his hand, he acquired them as his own, that they should no longer be free, but belong altogether to him. He afterwards adds other benefits, since he not only snatched them from the tyranny of Pharaoh, but brought them into a land flowing with milk and honey, which he had espied for them. We see how briefly God enlarges upon that remarkable benefit which he had bestowed upon his people. Not only was he their Redeemer, but he looked out for a place of residence for them, not only commodious, but abounding with plenty; for this phrase is common enough with Moses. In that same day in which I led them out of Egypt, I brought them into a land, the desire of all lands; that is, which is desirable and superior to all other lands. It is true, indeed, that other nations were not less fruitful; but God, in thus praising the land of Canaan. considers it, clothed and adorned by his bounty. But there was no region under heaven to be compared with the land of Canaan in one point, namely, God’s choosing it as his earthly dwelling place. Since the land of Canaan excelled all others in this respect, it is deservedly called the desire of all lands, or desirable beyond all lands.
Another clause now follows, that God instructed the Jews in piety, and withdrew them from all the idolatries to which they had been devoted. Instruction then went before, which showed them the right way of salvation, and recalled them from their superstitions. The meaning is, that when God adopted the people, he gave them the rule of living piously, that they should not be tossed about hither and thither, but. have an aim, to which they might direct the whole course of their life. I said, therefore, to each of them: this seems more emphatic than if he had spoken to all promiscuously and generally: but this familiar invitation ought to penetrate more into their minds, when he speaks to each individually, just as if he said, let each of you cast away your abominations, and not pollute himself anymore with the idols of Egypt. When therefore God thus attached them to himself, he shows that he could not be rightly worshipped by them unless they bid their idolatries farewell, and formed their whole life according to the rule of his law. He calls their enticements defilements or idols of the eyes: but we know that the Prophet often speaks thus, that unbelievers should consider their idols. Hence it is just as if God recalled them from all the wiles of Satan in which they were enticed, and were so devoted to them as to have their eyes exclusively fixed on them. He speaks by name of the idols of Egypt: whence it easily appears that they were corrupted by depraved desires, so as for the most part to worship the fictitious gods of Egypt. Yet they knew themselves elected by the true God, and boasted in circumcision as a symbol of divorce from all nations. Yet though they wished to be thought illustrious on the one hand, they afterwards prostituted themselves so as to differ in nothing from the Egyptians. We see then that the desire of piety was almost extinct in their hearts, since they had so contaminated themselves with the superstitions of Egypt. That he might retain them the better, he says at the same time that he was their God: for without this principle men are tossed hither and thither, for we know that we are lighter than vanity. Hence the devil will always find us subject to his fallacies unless God restrains us in our duty, until he appears to us and shows himself the only God: we see then the necessity for this remedy, lest men should be carried away by idolatries, namely, the knowledge of the true God. The third clause will follow afterwards, but we shall explain it in its turn.
Fuente: Calvin’s Complete Commentary
(Eze. 20:5-9.)
EXEGETICAL NOTES.The election of Israel in Egypt, where God made Himself known to them by wonders and signs, and promised to become their God. Israels ingratitude, though the Lord brought them out of Egypt into a land flowing with milk and honey.
Eze. 20:5. When I chose Israel. God chose them for high purposes, of His own free grace, and not for any deserving on their part (Deu. 7:6-7; Deu. 10:15; Deu. 14:2). Lifted up mine hand unto the seed of the house of Jacob. The reference is plainly to the lifting up of the hands, as in the act of swearing (Gen. 14:22). I am the Lord your God. This was Gods ancient promise renewed to Moses (Exo. 6:6-8).
Eze. 20:6. Had espied. God, as it were, spied out this land for them, sought it out with the greatest care as the best.(Hengstenberg). The glory of all lands. It was a goodly land (Deu. 8:7-9), even in its physical characteristics: but eminently glorious (Dan. 11:16; Dan. 11:41; Dan. 11:45), because it was the scene where the glories of the Son of God were displayed. It was the land from which the streams of salvation should flow all over the earth.
Eze. 20:7. The abominations of His eyes. The worship of visible objects which Israel had substituted for the invisible God. Defile not yourselves with the idols of Egypt. The election of the Israelites to be the people of Jehovah, contained eo ipso the command to give up the idols of Egpyt, although it was at Sinai that the worship of other gods was for the first time expressly prohibited (Eze. 20:3), and Egyptian idolatry is only mentioned in Lev. 17:7.(Keil).
Eze. 20:8. Neither did they forsake the idols of Egypt. History does not expressly mention such a revolt of the people in Egypt; yet we are led indirectly to this by the statements of the books of Moses concerning the perpetual tendency of the people in the wilderness to the customs of Egypt. To this belongs, e.g., the making of the golden calf, in which there is an imitation of the Egyptian worship of the brute; further (Lev. 17:16), according to which Israel in the wilderness served he-goats. The worship of a deity under the form of a he goat was peculiar to Egypt (Lev. 18:3), when the people are admonished; After the doings of the land of Egypt, wherein ye dwelt, shall ye not do. That the Israelites generally served idols in Egypt is attested by Jos. 24:14; and this being so, it is to be expected beforehand that this inclination would not immediately cease after the true God had made Himself known to them. The murmuring also of the people in Egypt again Moses and Aaron (Exo. 5:21), implies an under-current of Egyptian tendencies.(Hengstenberg). The evidence furnished by Jos. 24:14). established the fact that the Israelites practised idolatry in Egypt. Israel had to be redeemed, not so much from the bondage of Pharaoh as from the gods of Egypt (Exo. 12:12), whom Pharaoh and his magicians served. The whole controversy with Pharaoh turned on the question, would he allow Israel to serve the Lord?
Eze. 20:9. But I wrought for thy names sake, that it should not be polluted before the heathen among whom they were. The missing object explaining what He did, namely, abstain from pouring out His wrath, is to be gathered from what follows: for my names sake, that it should not be polluted before the heathen. This would have taken place if God had destroyed Israel by pouring out His wrath; in other words, have allowed them to be destroyed by the Egyptians. The heathen might then have said that Jehovah had been unable to liberate His people from their hand and power (Num. 14:16; Exo. 32:12.)(Keil). Not only the miserable circumstances of their external condition, but still more the state of spiritual degradation into which the Hebrews had sunk, infinitely magnified the Divine mercy which interposed for their deliverance. Where sin abounded, grace did much more abound. The glory of this, as well as of the other attributes of Jehovah, was the ultimate end which He had in view in bringing them forth from the house of bondage. This is described as His name, i.e., the sum-total of His known perfections (Rom. 9:17; 2Sa. 7:23; Isa. 63:12). The preservation of that name from desecration is repeatedly spoken of this chapter (Eze. 20:14; Eze. 20:22; Eze. 20:39).(Henderson)
HOMILETICS
ISRAELS ELECTION
I. It was of Gods free choice. In the day when I chose Israel (Eze. 20:5). This choice had no reference to their merit or special fitness. They were selected to carry out the special purposes of redemption, because such was the will of God, who is not obliged to give any account to men of His matters. We must, however, avoid the error of attributing any caprice to God. He works not according to mere will, but after the counsel of His own will (Eph. 1:11).
II. It implied His willingness to be their God. I am the Lord your God (Eze. 20:5). This includes all that the Creator can give to the creatureevery blessing for time and eternity. Several stages were necessary for the realisation of this gift.
1. God revealed Himself to them. And made myself known unto them in the land of Egypt. It is absolutely necessary that the soul should know Him whom it is to serve, and from whom it is to expect every blessing. He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him (Heb. 11:6). But how can we come to God and have faith in Him unless He makes Himself known to us as an object worthy of our trust and reverence? We cannot know a person except he speaks and we cannot know God unless He reveals Himself in an intelligible voice. Therefore it is that faith cometh by hearing, and hearing by the word of God (Rom. 10:17).
2. God entered into covenant with them. And lifted up thine hand unto the seed of the house of Jacob (Eze. 20:5). Gods communication to His people was a covenant wherein He bound Himself to bless them, binding them at the same time to certain conditions.
3. God engaged to lead them. To bring them forth of the land of Egypt (Eze. 20:6). He sought out and prepared for them a place of habitation, had espied for them a land flowing with milk and honey, which is the glory of all lands. Thus when God promises His people to be their God, this promise implies all that is meant by godliness and its rewardrevelation, covenant blessings, discipline and guidance, the peace and rest of the lot of the conquered inheritance.
III. It demanded corresponding duties. By every revelation of Himself, by every gift of God, man comes under obligation. It was the duty of Israel
1. To forsake all false objects of worship (Eze. 20:7). But instead of this they defiled themselves with the idols of Egypt.
2. To yield obedience to Gods commands. But instead of this, they rebelled against Him. God chooses men not for evil, but that He might redeem and save them. But they cannot be saved unless they are obedient to Gods way of salvation. The children of Israel were disobedient. They did the very things which were contrary to the purpose for which they were elected. They were infected by the idolatry of Egypt. Though they were called out of the world to be a peculiar people, yet the influence of the world overcame them. They wished to stand well with Egypt, which was then the world-power.
IV. It heightened Israels ingratitude. When they sinned against their high calling their sin was all the greater.
1. The anger of God was provoked. I will pour out my fury upon them to accomplish my anger against them. The Egyptians were the instruments of this vengeance. It was, in the midst of the land of Egypt that God would accomplish His anger. They were punished by the very people whom they sought to propitiate. Thus God chastises men by those things in which they most delight.
2. Even in the punishment of His people, God has regard to the honour of His name. But I wrought for my names sake that it should not be polluted before the heathen among whom they were, in whose sight I made Myself known to them, in bringing them forth out of the land of Egypt (Eze. 20:9). But the revelation which I had given of Myself before the eyes of the heathen among whom they were was not to be desecrated before these same eyes, especially before the Egyptians, as if to wish well to My name were present with Me, but not the power of performance (regard being had at the same time to the heathen, as Israel was placed in a peculiar position in regard to humanity as a whole) Comp. Num. 14:13, etc.; Exo. 32:12; Num. 23:19.(Lange).
(Eze. 20:6)
1. Old mercies should be remembered. Not only by those they were first bestowed upon, but also by their posterity. In this, and in the former verse, God reminds them of old mercies, His choice of them, His professing to be their God, His bringing them out of Egypt, which were some eight or nine hundred years before, and His espying out a land for them, which was four hundred years before that; for it was in Abrahams days that God took notice of that land (Gen. 12:1; Gen. 12:7). These old mercies God would have them to mind, though they were in Babylon, and deprived of the good land God had given them. Let men be in what condition they will, old mercies should not be forgotten (Psa. 44:1-2; Jdg. 6:13). And because men are apt to forget former mercies, when they grow old they grow out of mind, the Lord laid a charge upon the Jews that they should not forget them (Deu. 6:10-12).
2. Countries and habitations of people are appointed by the Lord. He distributes lands and habitations to whom He thinks meet. The earth is the Lords and the fulness thereof (Psa. 24:1). He is the sole owner, the true Lord of the soil, and all it brings forth, and He hath given it to the children of men (Psa. 115:16). He hath assigned them their several portions (Deu. 32:8). The most high God, being Lord paramount, would not have the sons of Adam to live all in one country, but appointed them several lands to dwell in, and set their bounds and limits. Alter the flood, at the building of Babel, God confounded the languages, and dispersed the posterity of Noah into divers lands, and set them their bounds (Gen. 11:9). And so, when He brought the Israelites into the land of Canaan, He gave them their bounds (Psa. 78:55).
3. The Lord provides and bestows the choicest mercies upon His own people. If there be a land in the world that flows with milk and honey, that exceeds all other lands for plenty and pleasantness, His people shall have it. When God carried Jacob and his family into Egypt, He provided the good and fat of that land for them (Gen. 45:18); yea, they were placed in the best of the land (Gen. 47:11). God fed and filled His people with the finest of the wheat (Psa. 147:14). Moses mentions seven things together in Deu. 32:13-15, as honey out of the rock, oil out of the flinty rock, butter of kine, milk of sheep, fat of lambs, and rams of the breed of Bashan, and goats, fat of kidneys of wheat, the pure blood of the grape; these the Lord provided for His people, and they had all an excellency in them. God bestowed choice mercies upon this people (Eze. 16:10-13). David acknowledges that he had a goodly heritage, even a wealthy place. Daniel and the three children were set in eminent places (Daniel 2; Daniel 3).
4. Spiritual mercies make a land glorious. Canaan was the glory of all lands, not so much for its great plenty as for the spiritual mercies it enjoyed. There was the Lords presence, His prophets, His worship, His oracles, and His ordinances, and these made it glorious, yea, more than all the nations far or near. In Judah is God known: His name is great in Israel. In Salem also is His tabernacle, and His dwelling-place in Zion (Psa. 76:1-2). God was not known in Babylon, in Egypt, in other nations; His tabernacle and dwelling-place was not amongst them, therefore they were not glorious. Thou art more glorious than the mountains of prey; thou Judah, thou Israel, thou Salem, thou Zion, that hast spiritual mercies and blessings, art more glorious than they, whatever their glory be. Have the nations abroad goodly towers? thou hast the temple. Have they stately cities? thou hast Jerusalem, the city of God. Have they wise men? thou hast the prophets. Have they gods of gold, silver, and stones? thou hast the true living God, Jehovah, to be thy God. Have they human laws that are good? thou hast divine laws that excel. Have they temporal excellencies? thou hast spiritual. Have they the glory of the world? thou hast the glory of heaven. Out of Zion, the perfection of beauty, God hath shined (Psa. 50:1-2). What made Zion so glorious and beautiful? It was the presence of God; if He had not been there, Zion had been like other mountains, and Canaan like other nations; but His presence was like the sun, darting out His beams, and making all glorious and beautiful. Spiritual mercies are beams and rays of that God who is brighter than the sun; by these He shined in Zion and made it the perfection of beauty. By these He shined out of Zion, and darkened all the glory of the nations. Where God and His ordinances are, there is glory; and where these are not, there is no glory, but Egyptian darknessa land without the sun. In Canaan was spiritual light and glory. There were glorious appearances of God, glorious praisings of God, glorious conversions of sinners unto God, glorious sabbaths and assemblies, and glorious beauties of holiness, glorious types of Christ, and people who were the glory of God (Isa. 4:5). There were glorious truths, ordinances, and dispensations of God. Plenty of outward things do not make a land glorious as spiritual mercies do. If God, Christ, Gospel, and the ordinances of it be in a land they make it glorious above all other nations. Let us learn to know our true glory, even spiritual mercies, and prize them highly, though loathed by some, like the manna of old, and pray that such glory may ever dwell in our land.(Greenhill.)
(Eze. 20:9)
Gods name is polluted.
(1). When it is not hallowed. Not acknowledged, or esteemed to be holy and honourable.
(2). When it is slighted, and not used reverently. Gods name is great, glorious, excellent, holy, and ought to be reverenced (Psa. 111:9).
(3). When occasion is given to the wicked to speak evil of God and His ways. David by his sins gave great occasion to the enemies of God to blaspheme (2Sa. 12:14). The Jews by their sinful carriage caused the name of God to be profaned among the heathen. Had the Lord, then, destroyed this people in Egypt, according as He purposed, the Egyptians and other nations would have slighted Him, spoken evil of His doings, blasphemed His name, and wounded His honour. Therefore, though this people deserved to die in the way of justice, yet God spared them in the way of mercy for the honour of his name. Before the heathen. The Hebrew is, in the eyes of the heathen. God would not have them to see or behold anything which might occasion them to dishonour Him. He would not slay His people in their sight, but made Himself known by His word and mighty works unto the Jews, in the sight of the heathen, so that hereby He was known unto both.
1. The Lord spares and saves sinners deserving death, even for His names sake. Gods honour and glory are strong arguments to move Him to show mercy to His people. This the servants of God have known, and made use of, in their straits. When Jerusalem was in a manner laid desolate, and the jealousy of God burned like fire, what argument did the Church use then to move God to show mercy but His name, and the glory of it? (Psa. 79:9). What hurt would it be to Gods name if He did it not? It would not be glorious, but dishonoured; for in the next verse it is said, Wherefore should the heathen say, Where is their God? They trusted in their God, and He is a non-helping God, a non-delivering God. This was the argument Joshua used when Israel fell before their enemies, Lord, what wilt Thou do unto Thy great name? When the people forgot the multitude of great mercies they had in Egypt, and provoked Him at the sea, even at the Red Sea, and deserved to be drowned in it, what saith the text? Nevertheless, He saved them for His names sake. (Psa. 106:8).
2. Gods sparing of His people is an honouring and sanctifying of His name. God deals with His people sometimes, not after the ordinary rule and course of His proceedings, but in a prerogative way; He spares them, though their sins be great, because their enemies would be proud, arrogant, and blasphemous. (Deu. 32:26-27.)
3. That notwithstanding the sins of Gods people, He shows them kindness openly, and in the face of their enemies. Though the Jews had rebelled against God, and the Egyptians would have rejoiced in their ruin, yet, in their sight, God made Himself known unto them, in bringing them forth out of the land of Egypt. God would have the Egyptians see that He could be kind to His people, though they were disobedient unto Him.(Greenhill.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
B. Israel in Egypt 20:59
TRANSLATION
(5) Say unto them, Thus says the Lord GOD: In the day when I chose Israel, and lifted up My hand to the seed of the house of Jacob, and made Myself known to them in the land of Egypt, when I lifted up My hand to them, saying, I am the LORD your God. (6) In that day I lifted up My hand to them to bring them from the land of Egypt unto the land which I sought out for them, flowing with milk and honey, which is the beauty of all lands; (7) and I said unto them, Let each man cast away the detestable things of his eyes, and do not defile yourselves with the idols of Egypt. I am the LORD your God. (8) But they rebelled against Me, and they did not want to listen to Me; every man did not cast away the detestable things of his eyes, nor did they forsake the idols of Egypt. Then I thought to pour out My wrath upon them, to exhaust My anger on them in the midst of the land of Egypt. (9) But I took action for the sake of My name, that it might not be profaned before the nations among whom they were, to whom I made Myself known so as to bring them out from the land of Egypt.
COMMENTS
Ironically, Israels case history began in Egypt, the same country to which she was now appealing for aid. There God chose Israel to be His very own people. It was there that God bound Himself by an oath to the seed of Jacob, i.e., he confirmed the covenant made with Jacob, and with Isaac and Abraham before him. The process of selection began with His self-revelation to Moses at the, burning bush (cf. Exo. 6:2; Exo. 6:7). Then God swore with an oath (lifted up My hand) that He would be Israels God (Eze. 20:5). He further swore that He would bring Israel out of Egyptian bondage and into a very special land a land flowing with milk and honey. The comparative fertility of Canaan, its geographical features and climate, made this land the beauty of all lands (Eze. 20:6).
The Lord made one single requirement of those He chose as His people, viz., that they cast aside the detestable things (idols) and that they not defile themselves with idolatrous practices. They must recognize Yahweh alone as God (Eze. 20:7). However, even this basic commandment was totally ignored (Eze. 20:8 a). The Pentateuch says nothing about the religious life of the Hebrews during the Egyptian period. Their later history would lead one to conclude that they were far from successful in maintaining their distinctive religious heritage in Egypt.[340]
[340] See Jos. 24:14. The episode of the golden calf at the foot of Sinai (Exo. 32:4) shows to what extent heathenism had influenced the thinking of Israel.
On the strict principle of justice Israel should have perished in Egypt (Eze. 20:8). But had the Israelites perished in Egypt, the heathen would not have attributed it to divine retribution, but to His lack of power to redeem His people. God would not allow His great name to be thus profaned in the sight of the nations. God had revealed Himself to Israel and publicly through Moses had announced His intention to bring them out of Egypt. The Egyptians knew all this. Had no redemption taken place, Israels God would forever have been held in contempt in the land of Egypt. Therefore, in bringing Israel out of Egypt God was acting in His own self-interest. He acted for His names sake (Eze. 20:9). To misunderstand Gods nature, to regard Him less highly than He ought to be regarded, is to profane His name. It is the duty of the new Israel, as it was of the old Israel, to see that Gods name is not profaned through inadequate witness to His nature and His truth.[341]
[341] Taylor, TOTC, p. 158.
Fuente: College Press Bible Study Textbook Series
(5) When I chose Israel.In Eze. 20:5-9 the Lord takes up the first, or Egyptian period of the history* of Israel. The record of that period, as it has come to us in the Pentateuch, does not contain either any commands against idolatry, or any notice of the rebellion of the people against such command; but both are clearly implied. The very mission of Moses to deliver them rested upon a covenant by which they were to be the peculiar people of Jehovah (Exo. 6:2-4); the command to go into the wilderness to sacrifice to the Lord implies that this was a duty neglected in Egypt; and their previous habitual idolatries may be certainly inferred from Lev. 17:7, while the disposition of their hearts is seen in their prompt relapse into the idolatry of the golden calf in Exodus 32. Their whole murmurings and rebellions were but the manifestation of their resistance to having the Lord for their God, and His will for their guide.
Lifted up mine handAs the form of taking an oath (see Eze. 20:23 and Eze. 47:14). The reference is to such passages as Gen. 15:17-21; Exo. 6:8; Deu. 32:40, &c. The phrase is repeated in Eze. 20:6. which is a continuation of Eze. 20:5.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE PROPHET RECITES BEFORE THE ELDERS THE IDOLATROUS HISTORY OF THEIR FATHERS, Eze 20:5-29.
5. In the day when I chose Israel That is, at the Exodus drawing the attention of the whole world to Israel “as a holy people unto the Lord” (Deu 7:6; see also Jer 33:24; Isaiah 40, 66).
Lifted up mine hand The solemn attitude assumed in taking an official oath (Exo 6:8; Num 14:30; note Dan 12:7).
Made myself known That is, as Jehovah (Exo 3:6; Exo 6:3; Psa 103:7).
Fuente: Whedon’s Commentary on the Old and New Testaments
God’s Dealings with Them in Egypt.
“And say to them, Thus says the Lord Yahweh, In the day when I chose Israel, and lifted up my hand to the seed of the house of Jacob, and made myself known to them in the land of Egypt, when I lifted up my hand to them and said, “I am Yahweh your God”, in that day I lifted up my hand to them to bring them forth out of the land of Egypt, to the land which I had espied for them, flowing with milk and honey, which is the glory of all lands.”
God depicts His choice of them as occurring when they were in Egypt. Prior to that His choice had been of individuals and their households, of Abraham, Isaac and Jacob. But in Egypt He had chosen Israel as a budding nation, as a people for Himself.
This reminds us that in spite of Ezekiel’s stress on individual responsibility, God was sovereignly at work in His people. Indeed He had bound Himself to them by an oath. To ‘lift up the hand’ was a popular means of swearing an oath.
Note the sequence. He chose them, then He swore to them, then He made Himself known to them, then He delivered them. The actions were all of God. Compare Exo 3:6-8; Exo 6:2-8.
‘In the day when I chose Israel.’ God had previously chosen Abraham and his descendants (Gen 12:1-3; Gen 18:18-19). But the day when He chose Israel as a people with their own identity (composed not just of descendants of Abraham but of all those who had attached themselves to them as descendants of the servants of Abraham, and of those who had intermarried with them or thrown in their lot with them) was the day when he called them through Moses (Deu 4:37; Deu 7:6; Deu 10:15; Deu 14:2 compare Amo 3:2; Psa 105:6; Psa 105:9-11). Note that ‘Israel’ is defined as ‘the seed of the house of Jacob’, but the word ‘seed’ indicates the seed of all who were conjoined with Jacob in the family tribe, those who were ‘born in his household’ (compare Gen 14:14).
‘And lifted up my hand to the seed of the house of Jacob.’ The ‘lifting up of the hand’, the swearing of the oath, is spoken of as being before the making of Himself known to them in order to bring out that it was the act of Yahweh alone in His divine will. The manifestation of this oath-swearing occurred a number of times, and especially at Mount Sinai, but these were all the result of His first oath made to Himself (compare Gen 22:16; Heb 6:13).
‘And made myself known to them in the land of Egypt, when I lifted up my hand to them and said, “I am Yahweh your God”.’ ‘I am Yahweh your God’ was first declared to them in Exo 6:7; compare Eze 6:2; Eze 6:8, and confirmed in Exo 20:2, compare Psa 81:10; Hos 13:4. This was a specific adoption of Israel by Yahweh as His ‘firstborn’ (Exo 4:22).
‘In that day I lifted up my hand to them to bring them forth out of the land of Egypt, to the land which I had espied for them, flowing with milk and honey, which is the glory of all lands.’ God’s intention in choosing them as His people was that He might deliver them from Egypt and bring them to a good land, a fruitful land. The term ‘flowing with milk and honey’, both natural products of the land, is a description regularly used of Canaan describing it as naturally fruitful (Exo 3:8; Exo 3:17; Exo 13:5; Exo 33:3; Jer 11:5; Jer 32:22).
‘To the land which I had espied for them.’ A beautiful picture. He had, as it were, looked around and selected out a suitable place for them.
‘Which is the glory of all lands.’ That was the Israelite view of it. They saw it as God’s land, God’s inheritance and therefore highly favoured (compare Jer 3:19; Exo 15:17; Deu 4:21; Deu 15:4. See also Dan 11:16; Dan 11:41; Dan 8:9).
Fuente: Commentary Series on the Bible by Peter Pett
Eze 20:5. When I lifted up mine hand Lifting up the hand, was a ceremony used in taking an oath: the meaning here is, “When I entered into a solemn covenant with them, pursuant to the oath I had sworn to their fathers.” But Houbigant is of opinion, that lifting up the hand, in this place, means the giving them help and deliverance. See his note. The 15th and 23rd verses, however, seem to confirm the first explication. Among the Jews, the juror held up his right hand towards heaven; which explains a passage in the 144th Psalm, Eze 20:8 whose mouth speaketh vanity, and their right hand is a right hand of falsehood. The same form is retained in some parts of Scotland still. See Paley on Moral and Political Philosophy, p. 159. 4to. This manner of taking an oath is allowed by law to a certain description of protestant dissenters in Ireland called Seceders. 21 & 22 Geo. 3. c. lvii.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 20:5 And 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;
Ver. 5. In the day when I chose Israel. ] Declared them to be my firstborn, and so higher than the kings of the earth. Psa 89:27
When I lifted up mine hand unto them, saying, I am the Lord your God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
when I chose Israel, &c. Reference to Pentateuch (Exo 6:7; Exo 20:2. Deu 7:6). App-92. Put by Figure of speech Metonymy (of Adjunct), App-6, for “I sware”. Compare verses: Eze 20:6, Eze 20:15, Eze 20:23, Eze 6:28, Eze 6:42, Gen 14:22. Deu 32:40. Used seven times in Eze 20.
made Myself known, &c. Reference to Pentateuch (Exo 6:3),
Egypt. Ezekiel speaks about Israel in Egypt more than any other prophet. See Eze 25:8. In this chapter he mentions it seven times (verses: Eze 20:5, Eze 20:6, Eze 20:7, Eze 5:8, Eze 5:8, Eze 5:9, Eze 5:10).
the Lord your God Jehovah (App-4.) your Elohim.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 20:5-9
Eze 20:5-9
“And 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; in 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. And 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. 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. 9 But 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.”
ISRAEL’S ANCESTORS WERE
IDOL WORSHIPPERS IN EGYPT
No other scripture pinpoints this phase of Israel’s history; but there is ample evidence of the truth of it throughout the Bible. The worship of the Golden Calf was nothing but a throwback to Egyptian idolatry (Exodus 32).
“A land that I had searched out for them …” (Eze 20:6). The land of Canaan is called, “the glory of all lands,” both here and again in Eze 20:15. From the standpoint of its location, this is especially true, being in fact adjacent to three continents, Europe, Asia and Africa. Also, the ancient fertility and productivity of Palestine were, at one time, the best on earth. Many changes since those early times have no doubt altered that situation today.
“I wrought for my name’s sake …” (Eze 20:9). This is a reference to the fact that God on several occasions did not judge Israel according to what they certainly deserved; but, that in order to prevent the pagan nations from questioning God’s ability to protect his people, simply went on and blessed them in spite of their sins. Two examples of this are found in Exo 32:12 and in Num 14:16.
There are at least two examples of Israel’s rebellion in Egypt: (1) the first, when they demanded of Moses, “Who made thee a ruler and a judge over us? and the second, when they rebelled against Moses and Aaron (Exo 5:11).
“The idols of Egypt they did not forsake …” (Eze 20:8). Joshua, the great leader who led the Chosen People into Canaan speaks of this (Jos 24:14).
The problem, from God’s standpoint, in this chapter was, “How could God vindicate his moral character by punishing rebellion, and at the same time preserve his honor in the eyes of the world.”? We are happy indeed that Cooke gave the correct answer to this problem: “The punishment would come, all right, but there would be a restoration, involving a striking act of power that would prove to all the world that Jehovah is indeed the only God. That world-shaking event, of course, was the Incarnation of Jesus Christ, and the establishment of a New Israel of God, an Israel without any racial tones whatever, but composed of Jews, Gentiles, and people of every tongue and tribe and nation.
This is a very important admission from one of the most credible of the radical critics; because it explains why prophecies of blessing, restoration and salvation always follow the denunciations found so often in the prophets, and that those prophecies of doom and salvation always came from the mouth of the same prophet, whoever he was.
Fuente: Old and New Testaments Restoration Commentary
In the: Exo 6:6, Exo 6:7, Exo 19:4-6, Deu 4:37, Deu 7:6, Deu 14:2, Psa 33:12, Isa 41:8, Isa 41:9, Isa 43:10, Isa 44:1, Isa 44:2, Jer 33:24, Mar 13:20
lifted up mine hand: or, sware – and so Eze 20:6, etc. Exo 6:8, Exo 6:9. Eze 20:15, Eze 20:23, Eze 47:14, Gen 14:22, Deu 32:40, Rev 10:5
and made: Eze 35:11, Exo 3:8, Exo 4:31, Deu 4:34, Deu 11:2-7, Psa 103:7
I am: Exo 3:6, Exo 3:16, Exo 20:2, Exo 20:3
Reciprocal: Exo 29:46 – I am Lev 18:2 – General Jdg 6:8 – a prophet Psa 50:7 – I am Isa 1:2 – I have Isa 62:8 – sworn Jer 7:25 – the day Eze 16:6 – Live Eze 16:8 – I sware Eze 36:7 – I have lifted Mic 6:4 – I brought
Fuente: The Treasury of Scripture Knowledge
Eze 20:5. With this verse the Lord begins an account of his dealings with Israel from the time they saw His signs and wonders in the land of Egypt.
Fuente: Combined Bible Commentary
Eze 20:5. In the day when I chose Israel When I entered into a solemn covenant. And lifted up my hand, &c. That is, sware unto them, this being a gesture used in swearing: see the margin, and notes on Gen 14:22, and Psa 144:8. Among the Jews the juror held up his right hand toward heaven; which explains Psa 144:8, Whose mouth speaketh vanity, and their right hand is a right hand of falsehood. The same form is retained in Scotland still. Paleys Moral and Political Philosophy, p. 159. This manner of taking an oath is mentioned by Homer, , which shows it to have been of great antiquity, even among the heathen. It was a solemn appeal to God, as the author of truth, and the defender thereof, and also the judge of the heart; implying a wish in the person swearing, that God would take vengeance if the truth was either violated or concealed. Some think, however, that lifting up the hand in this place means giving them help and deliverance: but the 15th and 23d verses evidently confirm the former explication. And made myself known unto them By appearing unto Moses, and showing myself present among them, by the wonders I wrought for their deliverance. Saying, I am the Lord your God I am the God whom you ought to serve, and none else.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:5 And say to them, Thus saith the Lord GOD; In the day when I chose Israel, and {c} lifted up my hand to the seed of the house of Jacob, and made myself known to them in the land of Egypt, when I lifted up my hand to them, saying, I [am] the LORD your God;
(c) I swore that I would be their God, which manner of oath was observed from all antiquity, where they used to lift up their hands toward the heavens, acknowledging God to be the author of truth and the defender of it, and also the judge of the heart, wishing that he would take vengeance, if they concealed anything which they knew to be truth.
Fuente: Geneva Bible Notes
Israel’s rebellion in Egypt and God’s grace 20:5-9
The Lord’s history lesson for these elders described Israel in four successive periods: in Egypt (Eze 20:5-9), in the wilderness (Eze 20:10-26), in the Promised Land (Eze 20:27-29), and in the present time (Eze 20:30-38). What the Lord said about Israel’s history in each of these four periods is quite similar. God had been good to His people, but they had rebelled against Him. Consequently judgment followed, but God had also extended His grace. The Lord then repeated the last two points in His summary of each historical period. Psalms 106 contains a similar review of Israel’s history, and Ezekiel 16, 23 describe Israel’s history metaphorically.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord reminded these elders that He had chosen the Israelites, made Himself known to them, and made promises to them when they were slaves in Egypt (Exo 6:2-8; Deu 7:6-11). Leslie Allen observed that this is Ezekiel’s only reference to God’s election of Israel (cf. Deu 7:7; Deu 14:2). [Note: Leslie C. Allen, Ezekiel 20-48, p. 9.] The prophet began this historical review with Israel’s history as a nation in Exodus, not with her earlier history as the family of Abraham in Genesis. Yahweh had promised to be the Israelites’ God and to bring them out of Egypt and into the very best of lands, which He had selected for them to occupy (Gen 12:7; Exo 3:8; Exo 3:13-18).