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Selected Verse: Ezekiel 20:5 - King James

Verse	Translation	Text
Eze 20:5	King James	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;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The thrice lifting up of God's hand (the sign of His oath, Rev 10:5-6; Exo 6:8, Margin; Num 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them. made myself known unto them--proving Myself faithful and true by the actual fulfilment of My promises (Exo 4:31; Exo 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The thrice lifting up of God's hand (the sign of His oath, Rev 10:5-6; Exo 6:8, Margin; Num 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them.

made myself known unto them--proving Myself faithful and true by the actual fulfilment of My promises (Exo 4:31; Exo 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.

Notes on the Bible, by Albert Barnes, [1834]
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 name's sake - Lest it should appear to the Egyptians that Yahweh was a God who would, but could not, save.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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. בּיּום בּחרי (Eze 20:5) is resumed in בּיּום ההוּא (Eze 20:6), and the sentence continued. With ואשּׂא 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 לאמר at the close of Eze 20:5; but the clause 'ואוּדע וגו (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 נשׂאתי ידי (I lifted my hand) and אני יהוה are taken from Exo 6:8. The word תּרתּי, from תּוּר, 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 צבי, 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 ObservV. 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. ואעשׂ (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). החל is an infin. Niphal of חלל for החל (cf. Lev 21:4).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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. בּיּום בּחרי (Eze 20:5) is resumed in בּיּום ההוּא (Eze 20:6), and the sentence continued. With ואשּׂא 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 לאמר at the close of Eze 20:5; but the clause 'ואוּדע וגו (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 נשׂאתי ידי (I lifted my hand) and אני יהוה are taken from Exo 6:8. The word תּרתּי, from תּוּר, 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 צבי, 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 ObservV. 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. ואעשׂ (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). החל is an infin. Niphal of חלל for החל (cf. Lev 21:4).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
When I chose - When I shewed that I had chosen them. The history of the rebellions of the children of Israel, 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 his creation, but we meet with that of his 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 God's dealing with them. Lifted up my hand - Or stretched out and made bare my arm; that is, magnified my power for their deliverance. When I lifted up mine hand - Shewed my power in performing my oath, and assuring them of doing what was farther promised.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 Psa 144:8 : "Their right hand is a right hand of falsehood." This is a form used in England, Scotland, and Ireland.

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³ And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

³¹ And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

³⁰ Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.

⁸ And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

⁵ And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,
⁶ And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

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.

¹⁴ Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

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.

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;

⁴ But he shall not defile himself, being a chief man among his people, to profane himself.

¹² Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

¹⁶ Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

¹³ Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.

¹² He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them.

⁸ Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.

¹⁰ Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

⁵ Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

¹² And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?

⁹ And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

¹⁴ Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

⁷ And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.

³ Thou shalt have no other gods before me.

⁴¹ He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.

¹⁶ But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.

⁹ And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

¹⁹ But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.

¹⁵ Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;

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:

⁸ And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

³³ Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.

⁸ And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

³ And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

² And God spake unto Moses, and said unto him, I am the LORD:

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:

⁸ And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

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.

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:

⁸ Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.