เอเสเคียล 16:63 วิจารณ์

Still God is justifying himself in the desolations he is about to bring upon Jerusalem; and very largely, in this chapter, he shows the prophet, and orders him to show the people, that he did but punish them as their sins deserved. In the foregoing chapter he had compared Jerusalem to an unfruitful vine, that was fit for nothing but the fire; in this chapter he compares it to an adulteress, that, in justice, ought to be abandoned and exposed, and he must therefore show the people their abominations, that they might see how little reason they had to complain of the judgments they were under. In this long discourse are set forth, I. The despicable and deplorable beginnings of that church and nation (Eze 16:3-5). II. The many honours and favours God had bestowed upon them (Eze 16:6-14). III. Their treacherous and ungrateful departures from him to the services and worship of idols, here represented by the most impudent whoredom (v. 15-34). IV. A threatening of terrible destroying judgments, which God would bring upon them for this sin (Eze 16:35-43). V. An aggravation both of their sin and of their punishment, by comparison with Sodom and Samaria (v. 44-59). VI. A promise of mercy in the close, which God would show to a penitent remnant (Eze 16:60-63). And this is designed for admonition to us.

INTRODUCTION TO EZEKIEL 16 In this chapter the Jewish nation is represented under the simile of a female infant, whose birth, breeding, marriage, grandeur, and conduct, are described, in order to show the wickedness and ingratitude of, his people; who, on account thereof, are threatened with judgments; though mercy is promised to a remnant that should repent. The prophet is directed to make known to Jerusalem her abominable sins, Eze 16:1; and, in order to this, is bid to take up the following parable of a female infant; whose descent, birth, and wretched condition, at the time of it, are pointed at, Eze 16:3; which are expressive of the low and forlorn estate of the Jews originally; and then follow the benefits and blessings of God bestowed upon them, both in their infant and adult state; the preserving them alive in Egypt, and their multiplication there; and afterwards the covenant made with them, when brought out from thence; and the Lord's espousal of them to himself, as his own people, having a strong affection for them, Eze 16:6; the large provision of good things he made for them, both in the wilderness, and especially in the land of Canaan; the riches he bestowed upon them, and the flourishing and prosperous kingdom he raised them to, which made them famous among all the nations round about them, Eze 16:9; and yet, after all this, such was the ingratitude of this people, as to commit spiritual whoredom, that is, idolatry, to a very great degree, Eze 16:15; which is aggravated by their converting and applying the good things which the Lord gave them to idolatrous uses, Eze 16:16; by sacrificing their sons and daughters to idols, which were the Lord's, Eze 16:20; by not calling to mind the former wretched estate out of which they were brought, Eze 16:22; by building high places in every street and way, and there committing idolatries, Eze 16:23; by the various nations, whose examples they followed, and with whom they joined, as the Egyptians, Assyrians, and Chaldeans, Eze 16:26; and by the great difference between them and all other harlots, whom they exceeded, Eze 16:30; wherefore, on account of all this, they are threatened to be dealt with as an adulterous woman; made a spectacle of; condemned to die, to be stripped, stoned, and burned, Eze 16:35; and, that the Lord might appear to be just in executing such judgments on them, they are declared to be as bad as the Hittites and Amorites their parents; and worse than their sisters Samaria and Sodom; and therefore could expect to fare no better than they; and should become proverb and a byword, and bear their sins, shame, and punishment, in the sight of their neighbours, and be despised by them, Eze 16:44; nevertheless, the covenant of grace made with his chosen people among them should stand firm; which being manifested to them, would be a means of bringing them to a sense of sin, shame for it, and an acknowledgment of the Lord's grace and goodness to them Eze 16:60.

(Verse 59 and following) Thus says the Lord God: I will deal with you as you have done, you who have despised the oath and broken the covenant. But I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant. Then you will remember your ways and be ashamed when you receive your sisters, both the older and the younger. I will give them to you as daughters, but not on the basis of the covenant. I will establish my covenant with you, and you will know that I am the Lord, so that you may remember and be confounded, and never open your mouth again because of your shame, when I forgive you for all that you have done, says the Lord God. LXX: Thus says the Lord God: And I will do to you as you have done, as you have despised these things, in order to go against my covenant. And I will remember my covenant, which I made with you in the days of your youth, and I will establish for you an everlasting covenant, and you will remember your ways and be ashamed when you receive your older sisters with your younger ones, and I will give them to you as a test, not according to your covenant. And I will establish my covenant with you, and you shall know that I am the Lord, so that you may remember and be ashamed, and there shall be no more opening of your mouth from the face of your disgrace, when I have been propitious to you according to all that you have done, says the Lord God. Therefore I said to you: your crime and your disgrace you carry, whether you have carried or will carry; in order to receive what you deserve: because you have despised my oath, and nullified my covenant. But when it is fulfilled, I will kill, and I will give life: I will strike, and I will heal (Deut. XXXII, 39): then I will remember my covenant, which I once had with you. And I will raise up for you a covenant, not of the Law that has passed, but an eternal covenant of the Gospel: so that when you remember your ways, and receive your older and younger sisters, Samaria and Sodom and their companions, I will give them to you as daughters, or as a proof (for there must be factions (I Cor. XI, 19) and heresies, so that those who are approved may be made manifest), not based on your merit, but based on my mercy, and then you will know that I am the Lord; and you will remember my benefits, and be confounded, and say according to the Apostle: I am not worthy to be called an Apostle: because I have persecuted the Church of God (I Cor. XV, 9). And may your mouth no longer be closed because of your confusion. For it is the duty of the holy to open their mouth, as the Apostle says: My mouth is open to you, O Corinthians (2 Corinthians 6:11), and of the Lord Savior, who opened his mouth and taught them (Matthew 5), as it is also said in the psalm: I will open my mouth in parables (Psalm 78:2). But to the sinner it is said: You have sinned, be silent (Genesis 4). And: Why do you speak my covenant through your mouth? (Psalm 49:16). And: A sinner's praise is not beautiful on the lips (Sirach 15:9). And only a saint deserves to hear: Open your mouth, and I will fill it (Psalm 80:11). From this, we understand that even when we have regained our original glory through the mercy of God, indeed when we have received the eternal covenant of the Gospel, after the Lord has been appeased towards us in all that we have done, we should still have the memory of past sin and always keep our mouths shut, for we are saved not by our own works, but by the grace of God.

In this chapter the mercy of God to Jerusalem, (or the Jewish Church and nation), is set forth by the emblem of a person that should take up an exposed infant, bring her up with great tenderness, and afterwards marry her, Eze 16:1-14. She is then upbraided with her monstrous ingratitude in departing from the worship of God, and polluting herself with the idolatries of the nations around her, under the figure of a woman that proves false to a tender and indulgent husband, vv. 15-52. But, notwithstanding these her heinous provocations, God promises, after she should suffer due correction, to restore her again to his favor, Eze 16:53-63. The mode of describing apostasy from the true religion to the worship of idols under the emblem of adultery, (a figure very frequent in the sacred canon), is pursued with great force, and at considerable length, both in this and the twenty-third chapter; and is excellently calculated to excite in the Church of God the highest detestation of all false worship.

When I am pacified toward thee - This intimates that the Jews shall certainly share in the blessings of the Gospel covenant, and that they shall be restored to the favor and image of God. And when shall this be? Whenever they please. They might have enjoyed them eighteen hundred years ago; but they would not come, though all things there then ready. They may enjoy them now; but they still choose to shut their eyes against the light, and contradict and blaspheme. As they do not turn to the Lord, the veil still continues on their hearts. Let their elder brethren pray for them. For a key to the principal metaphors in this chapter, the reader is referred to the note on the thirteenth verse, which, if he regard not, he will neither do justice to himself nor to the prophet. The whole chapter is a tissue of invective; sharp, cutting, and confounding; every where well sustained, in every respect richly merited; and in no case leaving any room to the delinquent for justification or response.

DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63) cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.

never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Rom 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Rom 5:20). "If we would judge ourselves, we should not be judged" (Co1 11:31). all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Luk 7:47). The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [HENDERSON]. Next: Ezekiel Chapter 17