Eze 16:1-63. Detailed
Application of the Parabolical Delineation of the Fifteenth Chapter to
Jerusalem Personified as a Daughter.
(1) Taken up by God's gratuitous favor from infancy
16:1-7); (2) and, when grown
up, joined to Him in spiritual marriage (Eze 16:8-14); (3) her unfaithfulness, her sin (Eze
16:15-34); (4) the judgment
16:35-52); (5) her
unlooked-for restoration (Eze 16:53 to the close).
2. 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.
3. birth … nativity—thy origin and
birth; literally, "thy diggings" (compare Isa 51:1) "and thy bringings forth."
of … Canaan—in which Abraham,
Isaac, and Jacob sojourned before going to Egypt, and from which thou
didst derive far more of thy innate characteristics than from the
virtues of those thy progenitors (Eze 21:30).
an Amorite … an Hittite—These,
being the most powerful tribes, stand for the whole of the Canaanite
nations (compare Jos 1:4; Am 2:9), which were so abominably corrupt as to
have been doomed to utter extermination by God (Le
18:24, 25, 28; De 18:12).
Translate rather, "the Amorite … the Canaanite,"
that is, these two tribes personified; their wicked characteristics,
respectively, were concentrated in the parentage of Israel (Ge 15:16). "The Hittite" is made their
"mother"; alluding to Esau's wives, daughters of Heth, whose
ways vexed Rebekah (Ge 26:34, 35; 27:46), but pleased the degenerate descendants
of Jacob, so that these are called, in respect of morals, children of
the Hittite (compare Eze 16:45).
4. Israel's helplessness in her first
struggling into national existence, under the image of an infant (Ho 2:3) cast forth without receiving the
commonest acts of parental regard. Its very life was a miracle (Ex 1:15-22).
navel … not cut—Without proper
attention to the navel cord, the infant just born is liable to die.
neither … washed in water to supple
thee—that is, to make the skin soft. Rather, "for
purification"; from an Arabic root [Maurer]. Gesenius
translates as the Margin, "that thou mightest (be presented to
thy parents to) be looked upon," as is customary on the birth of
salted—Anciently they rubbed infants
with salt to make the skin firm.
5. cast … in … open
field—The exposure of infants was common in ancient
to the loathing of thy
person—referring to the unsightly aspect of the exposed
infant. Fairbairn translates, "With
contempt (or disdainful indifference) of thy life."
6. when I passed by—as if a
polluted in … blood—but Piscator, "ready to be trodden on."
I said—In contrast to Israel's
helplessness stands God's omnipotent word of grace which bids the
outcast little one "live."
in thy blood—Though thou wast foul
with blood, I said, "Live" [Grotius].
"Live in thy blood," that is, Live, but live a life exposed to many
deaths, as was the case in the beginnings of Israel's national
existence, in order to magnify the grace of God [Calvin]. The former view is preferable. Spiritually,
till the sinner is made sensible of his abject helplessness, he will
not appreciate the provisions of God's grace.
7. caused … to multiply—literally,
"I … made thee a myriad."
bud of … field—the produce of
the field. In two hundred fifty years they increased from seventy-five
persons to eight hundred thousand (Ac 7:14) [Calvin]. But see Ex 12:37, 38.
"ornament of ornaments."
naked … bare—(Ho 2:3). Literally, "nakedness …
bareness" itself; more emphatic.
8. thy time of love—literally, "loves"
(compare So 2:10-13). Thou wast of marriageable age, but
none was willing to marry thee, naked as thou wast. I then regarded
thee with a look of grace when the full time of thy deliverance was
come (Ge 15:13, 14; Ac 7:6, 7). It is not she that makes the advance
to God, but God to her; she has nothing to entitle her to such notice,
yet He regards her not with mere benevolence, but with love,
such as one cherishes to the person of his wife (So
1:3-6; Jer 31:3; Mal 1:2).
spread my skirt over thee—the mode of
3:9). I betrothed thee (De
4:37; 10:15; Ho 11:1). The
cloak is often used as a bed coverlet in the East. God explains what He
means, "I entered into … covenant with thee," that is, at Sinai.
So Israel became "the wife of God's covenant" (Isa 54:5; Jer 3:14; Ho 2:19, 20; Mal 2:14).
thou … mine—(Ex 19:5; Jer
9. washed I thee—as brides used to pass
through a preparatory purification (Es 2:12). So Israel, before the giving of the
law at Sinai (Ex 19:14);
"Moses sanctified the people, and they washed their clothes." So
believers (1Co 6:11).
oil—emblem of the Levitical
priesthood, the type of Messiah (Ps 45:7).
10. Ps 45:13, 14, similarly describes the Church (Israel,
the appointed mother of Christendom) adorned as a bride (so Isa 61:10). It is Messiah who provides the
wedding garment (Re 3:18; 19:8).
badgers' skin—tahash; others
translate, "seal skins." They formed the over-covering of the
tabernacle, which was, as it were, the nuptial tent of God and Israel
26:14), and the material of
the shoes worn by the Hebrews on festival days. (See on Ex 25:5).
fine linen—used by the priests (Le 6:10); emblem of purity.
11. The marriage gifts to Rebekah (Ge 24:22,
12. jewel on thy forehead—rather, "a
ring in thy nose" (Isa 3:21).
a crown—at once the badge of a bride,
and of her being made a queen, as being consort of the King; the very
name Israel meaning "a prince of God." So they are called "a
kingdom of priests" (Ex 19:6;
1:6). Though the external
blessings bestowed on Israel were great, yet not these, but the
internal and spiritual, form the main reference in the kingly marriage
to which Israel was advanced.
13. flour … honey …
oil—These three mixed form the sweetest cakes; not dry bread
and leeks as in Egypt. From raiment He passes to food (De 32:13, 14).
exceeding beautiful—Ps 48:2, the city; also, Ps 29:2, the temple.
prosper into a kingdom—exercising
empire over surrounding nations.
14. thy renown … among …
heathen—The theocracy reached its highest point under
Solomon, when distant potentates heard of his "fame" (1Ki 10:1, &c.), for example, the queen of
Sheba, Hiram, &c. (La 2:15).
my comeliness—It was not thine own,
but imparted by Me.
15. Instead of attributing the glory of her
privileges and gifts to God, Israel prided herself on them as her own
(De 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her
2:8; compare Lu 15:12, 13).
playedst … harlot because of thy
renown—"didst play the wanton upon thy name" [Fairbairn], namely, by allowing thy renown to lead
thee into idolatry and leagues with idolaters (Isa
1:21; 57:8; Jer 3:2, 6).
English Version is better, "because of thy renown," that is,
relying on it; answering to "thou didst trust in thine own
his it was—Thy beauty was yielded up
to every passer-by. Israel's zest for the worship of foul idols was but
an anxiety to have the approbation of heaven for their carnal lusts, of
which the idols were the personification; hence, too, their tendency to
wander from Jehovah, who was a restraint on corrupt nature.
16. deckedst … with divers
colours—or, "didst make … of divers colors" [Fairbairn]; the metaphor and the literal are
here mixed. The high places whereon they sacrificed to Astarte are here
compared to tents of divers colors, which an impudent harlot
would spread to show her house was open to all [Calvin]. Compare as to "woven hangings for Astarte"
(the right translation for "grove") 2Ki 23:7.
the like … shall not come, neither shall
… be—rather, "have not come, nor shall be." These thy
doings are unparalleled in the past, and shall be so in the future.
17. my gold … my silver—(Hag 2:8).
images of men—rather, "of the
phallus," the Hindu lingam, or membrum virile
[Havernick], deified as the emblem of
fecundity; man making his lust his god. English Version,
however, is appropriate; Israel being represented as a woman
playing the harlot with "male images," that is, images of male
gods, as distinguished from female deities.
18. tookest thy … garments … coveredst
them—that is, the idols, as if an adulteress were to cover
her paramours with garments which she had received from the liberality
of her husband.
my oil—the holy anointing oil sacred
to God (Ex 30:22-25). Also that used in sacrifices (Le 2:1, 2).
19. My meat … I gave—(Ho 2:8).
set it before them—as a minchah
or "meat offering" (Le 2:1).
a sweet savour—literally, "a savor of
rest," that is, whereby they might be propitiated, and be at peace
("rest") with you; how ridiculous to seek to propitiate gods of
thus it was—The fact cannot be denied,
for I saw it, and say it was so, saith Jehovah.
20, 21. sons and … daughters borne unto
me—Though "thy children," yet they belong "unto Me," rather
than to thee, for they were born under the immutable covenant with
Israel, which even Israel's sin could not set aside, and they have
received the sign of adoption as Mine, namely, circumcision. This
aggravates the guilt of sacrificing them to Molech.
to be devoured—not merely to pass
through the fire, as sometimes children were made to do (Le 18:21) without hurt, but to pass
through so as to be made the food of the flame in honor of idols
(see on Isa 57:5; Jer
7:31; Jer 19:5; Jer
Is this of thy whoredoms a small matter, that
thou hast slain my children—rather, "Were thy whoredoms a
small matter (that is, not enough, but) that thou hast slain (that is,
must also slay)," &c. As if thy unchastity was not enough, thou
hast added this unnatural and sacrilegious cruelty (Mic 6:7).
22. not remembered …
youth—Forgetfulness of God's love is the source of all sins.
Israel forgot her deliverance by God in the infancy of her national
life. See Eze 16:43,
to which Eze 16:60
forms a lovely contrast (Jer 2:2; Ho 11:1).
23. woe, woe unto thee, &c.—This
parenthetical exclamation has an awful effect coming like a lightning
flash of judgment amidst the black clouds of Israel's guilt.
24. eminent place—rather, "a
fornication-chamber," often connected with the impure rites of
idolatry; spiritual fornication, on "an eminent place," answering to
"fornication-chamber," is mainly meant, with an allusion also to the
literal fornication associated with it (Jer 2:20; 3:2).
25. at every head of the way—in the most
frequented places (Pr 9:14).
thy beauty … abhorred, … opened
… feet to every one—The wanton advances were all on
Israel's part; the idolatrous nations yielded to her nothing in return.
She had yielded so much that, like a worn-out prostitute, her tempters
became weary of her. When the Church lowers her testimony for God to
the carnal tastes of the world, with a view to conciliation, she loses
everything and gains nothing.
26. fornication with …
Egyptians—alliances with Egypt, cemented by sharing their
great of flesh—of powerful virile
parts; figuratively for the gross and lustful religion of Egypt (for
example, Isis, &c.), which alone could satisfy the abominable lust
of Israel (Eze 20:7, 8; 23:19, 20, 21).
to provoke me—wantonly and
27. The consequent judgments, which, however,
proved of no avail in reforming the people (Isa 9:13; Jer
delivered thee unto …
Philistines—(2Ki 16:6; 2Ch 28:18, 19).
ashamed of thy lewd way—The
Philistines were less wanton in idolatry, in that they did not, like
Israel, adopt the idols of every foreign country but were content with
their own (Eze 16:57; Jer 2:11).
28. unsatiable—Not satisfied with
whoredoms with neighbors, thou hast gone off to the distant Assyrians,
that is, hast sought a league with them, and with it adopted their
29. multiplied … fornication in …
Canaan unto Chaldea—Thou hast multiplied thy idolatries "in
Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean
rites, to add to the abominations already practised "in Canaan," before
the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used
to imply that they had made Judea as much the scene of abominations as
it was in the days of the corrupt Canaanites. The land had become
utterly Canaanitish (Eze 23:14,
30. weak … heart—Sin weakens the
intellect ("heart") as, on the contrary, "the way of the Lord is
strength to the upright" (Pr 10:29).
31. Repetition of Eze 16:24.
not … as … harlot … thou
scornest hire—Unlike an ordinary harlot thou dost prostitute
thy person gratis, merely to satisfy thy lust. Jerome translates, "Thou hast not been as a harlot
in scorning (that is, who ordinarily scorns) a hire offered," in
order to get a larger one: nay, thou hast offered hire thyself to
thy lovers (Eze 16:33, 34). But these verses show English
Version to be preferable, for they state that Israel prostituted
herself, not merely for any small reward without demanding more,
but for "no reward."
32. instead of her husband—referring to
5:19, 20, 29. Fairbairn translates, "whilst under her
33, 34. Israel hired her paramours, instead of
being, like other harlots, hired by them; she also followed them
without their following her.
35. Here begins the threat of wrath to be
poured out on her.
36. filthiness—literally, "brass";
metaphor for the lowest part of the person [Calvin]. English Version is better: thy
filthy lewdness is poured out without restraint (compare Jer 13:27). As silver is an emblem of purity,
brass typifies "filthiness," because it easily contracts rust.
Henderson explains it, "Because thy
money was lavished on thy lovers" (Eze 16:31, 33,
blood of thy children—(Eze 16:20;
37. thy lovers—the Chaldeans and the
Assyrians. The law of retribution is the more signally exemplified by
God employing, as His instruments of judgment on Israel, those very
nations whose alliance and idols Israel had so eagerly sought, besides
giving her up to those who had been always her enemies. "God will make
him, who leaves God for the world, disgraced even in the eyes of the
world, and indeed the more so the nearer he formerly stood to Himself"
[Hengstenberg], (Isa 47:3; Jer 13:26; Ho 2:12; Na 3:5).
all … thou hast hated—the
Edomites and Philistines; also Moab and Ammon especially (De 23:3).
I … will discover thy
nakedness—punishment in kind, as she had "discovered her
nakedness through whoredoms" (Eze 16:36); the sin and its penalty corresponded.
I will expose thee to public infamy.
38-40. judge thee, as women that break
16:2). In the case of
individual adulteresses, stoning was the penalty (Joh 8:4, 5). In the case of
communities, the sword. Also apostasy (De 13:10) and sacrificing children to Molech
20:1-5) incurred stoning.
Thus the penalty was doubly due to Israel; so the other which was
decreed against an apostate city (De 13:15, 16) is added, "they shall stone thee with
stones and thrust thee through with … swords." The Chaldeans
hurled stones on Jerusalem at the siege and slew with the
sword on its capture.
shed blood … judged—(Ge 9:6).
jealousy—image taken from the fury of
a husband in jealousy shedding the blood of an unfaithful wife, such as
Israel had been towards God, her husband spiritually. Literally, "I
will make thee (to become) blood of fury and
39. thine eminent place—literally,
"fornication-chamber" (see on Eze 16:24), the
temple which Israel had converted into a place of spiritual fornication
with idols, to please the Chaldeans (Eze 23:14-17).
strip thee of … clothes—(Eze
23:26; Ho 2:3). They shall
dismantle thy city of its walls.
fair jewels—literally, "vessels of thy
fairness" or beauty; the vessels of the temple [Grotius]. All the gifts wherewith God hath adorned
40. (Eze 23:10, 47). Compare as to the destruction under
Titus, Lu 19:43, 44.
41. The result of the awful judgment shall be,
when divine vengeance has run its course, it shall cease.
burn—(De 13:16; 2Ki 25:9).
women—the surrounding Gentile nations
to whom thou shalt be an object of mocking (Ps 137:7).
I will cause thee to cease …
Thou shalt no longer be able to play the harlot through My
thou … shall give … no hire …
any more—Thou shalt have none to give.
42. my fury … rest—when My justice
has exacted the full penalty commensurate with thy awful guilt (see on
Eze 5:13). It is not a mitigation of the penalty
that is here foretold, but such an utter destruction of all the
guilty that there shall be no need of further punishment [Calvin].
43. (Eze 16:22; Ps 78:42). In gratitude for God's favors to her
in her early history.
fretted me—(Isa 63:10;
thou shalt not commit this lewdness above all
thine abominations—that is, this the wickedness (compare
Zec 5:8), peculiarly hateful to God,
namely, spiritual unchastity or idolatry, over and "above" (that is,
besides) all thine other abominations. I will put it out of thy power
to commit it by cutting thee off. Fairbairn translates, "I will not do what is
scandalous (namely, encouraging thee in thy sin by letting it pass with
impunity) upon all thine abominations"; referring to Le 19:29, the conduct of a father who encouraged
his daughter in harlotry. English Version is much better.
44. As … mother … her
daughter—"Is," and "so is," are not in the
original; the ellipsis gives the proverb (but two words in the
Hebrew) epigrammatic brevity. Jerusalem proved herself a true
daughter of the Hittite mother in sin (Eze 16:3).
45. mother's … that loatheth her
husband—that is, God ("haters of God," Ro 1:30); therefore the knowledge of the true
God had originally been in Canaan, handed down from Noah (hence we find
Melchisedek, king of Salem, in Canaan, "priest of the most high God,"
14:18), but Canaan
apostatized from it; this was what constituted the blackness of the
loathed … children—whom she put
to death in honor of Saturn; a practice common among the
sister of thy sisters—Thou art akin in
guilt to Samaria and Sodom, to which thou art akin by birth. Moab and
Ammon, the incestuous children of Lot, nephew of Abraham, Israel's
progenitor, had their origin from Sodom; so Sodom might be called
Judah's sister. Samaria, answering to the ten tribes of Israel, is, of
course, sister to Judah.
46. elder sister …
Samaria—older than Sodom, to whom Judah was less
nearly related by kindred than she was to Samaria. Sodom is
therefore called her younger sister; Samaria, her "elder sister"
[Grotius]. Samaria is called the
"elder," because in a moral respect more nearly related to Judah
[Fairbairn]. Samaria had made the calves
at Dan and Beth-el in imitation of the cherubim.
her daughters—the inferior towns
subject to Samaria (compare Nu 21:25,
left—The Orientals faced the east in
marking the directions of the sky; thus the north was "left," the south
Sodom … daughters—Ammon and
Moab, offshoots from Sodom; also the towns subject to it.
47. their abominations—Milcom and
Chemosh, the "abominations of Ammon and Moab" (1Ki 11:5, 7).
corrupted more than they—So it is
expressly recorded of Manasseh (2Ki 21:9).
48. Sodom—(Mt 11:24). Judah's guilt was not positively, but
relatively, greater than Sodom's; because it was in the midst of
such higher privileges, and such solemn warnings; a fortiori,
the guilt of unbelievers in the midst of the highest of all lights,
namely, the Gospel, is the greatest.
49. pride—inherited by Moab, her
offspring (Isa 16:6; Jer 48:26), and by Ammon (Jer 49:4). God, the heart-searcher, here
specifies as Sodom's sin, not merely her notorious lusts, but the
secret spring of them, "pride" flowing from "fullness of bread," caused
by the fertility of the soil (Ge 13:10), and producing "idleness."
abundance of idleness—literally, "the
secure carelessness of ease" or idleness.
neither did she strengthen … the
poor—Pride is always cruel; it arrogates to itself all
things, and despises brethren, for whose needs it therefore has no
feeling; as Moab had not for the outcast Jews (Isa 16:3, 4; Jer 48:27; Lu 16:19-21; Jas 5:1-5).
50. haughty—puffed up with
abomination before me—"sinners
before the Lord" (Ge 13:13);
said of those whose sin is so heinous as to cry out to God for
immediate judgments; presumptuous sins, daring God to the face
I took them away—(Ge 19:24).
as I saw good—rather, "according to
what I saw"; referring to Ge 18:21,
where God says, "I will go down, and see whether they have done
altogether according to the cry of it which is come unto
51. Samaria—the kingdom of the ten
tribes of Israel less guilty than Judah; for Judah betrayed greater
ingratitude, having greater privileges, namely, the temple, the
priesthood, and the regular order of kings.
justified thy sisters—made them appear
almost innocent by comparison with thy guilt (Jer 3:11;
Mt 12:41, 42).
52. Thou … which hast judged … bear
thine own—(Mt 7:1, 2; Ro 2:1, 17-23). Judah had judged Sodom (representing
"the heathen nations") and Samaria (Israel), saying they were justly
punished, as if she herself was innocent (Lu 13:2).
thy shame—ignominious punishment.
53. Here follows a promise of restoration.
Even the sore chastisements coming on Judah would fail to reform its
people; God's returning goodness alone would effect this, to show how
entirely of grace was to be their restoration. The restoration of her
erring sisters is mentioned before hers, even as their punishment
preceded her punishment; so all self-boasting is excluded [Fairbairn]. "Ye shall, indeed, at some time or other
return, but Moab and Ammon shall return with you, and some of the ten
bring again … captivity—that is,
change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored
20:16), but Ammon and Moab
(her representatives, as sprung from Lot who dwelt in Sodom) were
48:47; 49:6); probably most
of the ten tribes and the adjoining nations, Ammon and Moab, &c.,
were in part restored under Cyrus; but the full realization of the
restoration is yet future; the heathen nations to be brought to
Christ being typified by "Sodom," whose sins they now reproduce (De 32:32).
captivity of thy captives—literally,
"of thy captivities." However, the gracious promise rather begins with
the "nevertheless" (Eze 16:60),
not here; for Eze 16:59 is
a threat, not a promise. The sense here thus is, Thou shalt be restored
when Sodom and Samaria are, but not till then (Eze 16:55), that is, never. This applies to
the guilty who should be utterly destroyed (Eze 16:41, 42); but it does not contradict the
subsequent promise of restoration to their posterity (Nu 14:29-33), and to the elect remnant of
54. bear thine own shame—by being put on
a level with those whom thou hast so much despised.
thou art a comfort unto them—since
they see thee as miserable as themselves. It is a kind of melancholy
"comfort" to those chastised to see others as sorely punished as
themselves (Eze 14:22, 23).
55. (See on Eze
56. Sodom was not mentioned—literally,
"was not for a report." Thou didst not deign to mention her name as if
her case could possibly apply as a warning to thee, but it did apply
57. Before thy wickedness was
discovered—manifested to all, namely, by the punishment
inflicted on thee.
thy reproach of … Syria and …
Philistines—the indignity and injuries done thee by Syria and
the Philistines (2Ki 16:5; 2Ch 28:18; Isa 9:11, 12).
58. borne thy lewdness—that is, the
punishment of it (Eze 23:49).
I do not treat thee with excessive rigor. Thy sin and punishment are
59. the oath—the covenant between God
and Israel (De 29:12, 14). As thou hast despised it, so will I
despise thee. No covenant is one-sided; where Israel broke faith, God's
promise of favor ceased.
60. The promise here bursts forth unexpectedly
like the sun from the dark clouds. With all her forgetfulness of God,
God still remembers her; showing that her redemption is altogether of
grace. Contrast "I will remember," with "thou hast not remembered"
16:22, 43); also "My
covenant," with "Thy covenant" (Eze 16:61; Ps 106:45); then the effect produced on her
16:63) "that thou mayest
remember." God's promise was one of promise and of grace.
The law, in its letter, was Israel's (thy)
covenant, and in this restricted view was long subsequent (Ga 3:17). Israel interpreted it as a
covenant of works, which she while boasting of, failed to fulfil, and
so fell under its condemnation (2Co 3:3, 6). The law, in its spirit,
contains the germ of the Gospel; the New Testament is the full
development of the Old, the husk of the outer form being laid aside
when the inner spirit was fulfilled in Messiah. God's covenant with
Israel, in the person of Abraham, was the reason why, notwithstanding
all her guilt, mercy was, and is, in store for her. Therefore the
heathen or Gentile nations must come to her for blessings, not she to
37:26; 2Sa 23:5; Isa 55:3).
The temporary forms of the law were to be laid aside, that in its
permanent and "everlasting" spirit it might be established (Jer 31:31-37; 32:40; 50:4, 5; Heb 8:8-13).
61. thou shalt remember—It is God who
first remembers her before she remembers Him and her own ways before
Him (Eze 16:60; Eze 20:43; 36:31).
ashamed—the fruit of repentance (2Co 7:10,
11). None please God unless
those who displease themselves; a foretaste of the Gospel (Lu 18:9-14).
I will give them unto thee for
daughters—(Isa 54:1; 60:3, 4; Ga 4:26, &c.). All the heathen nations, not
merely Sodom and Samaria, are meant by "thy sisters, elder and
younger." In Jerusalem first, individual believers were gathered
into the elect Church. From Jerusalem the Gospel went forth to gather
in individuals of the Gentiles; and Judah with Jerusalem shall
also be the first nation which, as such, shall be converted to
Christ; and to her the other nations shall attach themselves as
believers in Messiah, Jerusalem's King (Ps 110:2; Isa 2:2, 3). "The king's daughter" in Ps 45:12-14 is Judah; her "companions," as
"the daughter of Tyre," are the nations given to her as converts, here
not by thy covenant—This does not set
aside the Old Testament in its spirit, but in its mere letter on which
the Jews had rested, while they broke it: the latter ("thy covenant")
was to give place to God's covenant of grace and promise in
Christ who "fulfilled" the law. God means, "not that thou on thy part
hast stood to the covenant, but that 'I am the Lord, I change not'
3:6) from My original love to
thee in thy youth" (see Ro 3:3).
62. (Ho 2:19, 20).
thou shalt know that I am the
Lord—not, as elsewhere, by the judgments falling on thee, but
by My so marvellously restoring thee through grace.
63. never open thy mouth—in vindication,
or even palliation, of thyself, or expostulation with God for His
3:19), when thou seest thine
own exceeding unworthiness, and My superabounding grace which has so
wonderfully overcome with love thy sin (Ro 5:20). "If we would judge ourselves, we
should not be judged" (1Co 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 (Lu 7:47).