EXEGETICAL NOTES.— Ezekiel 16:53. “When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them.” “The promise commences with an announcement of the restoration, not of Jerusalem, but of Sodom and Samaria. The two kingdoms, or peoples, upon which judgment first fell, shall also be the first to receive mercy; and it will not be till after then that Jerusalem, with the other cities of Judah, will also be restored to favour, in order that she may bear her disgrace, and be ashamed of her sins (Ezekiel 16:54); that is to say, not because Sodom and Samaria have borne their punishment for a longer time, but to the deeper shaming, the more complete humiliation of Jerusalem. The Hebrew expression means, “to turn the captivity,” not “to bring back the captives;” and it is here used in a figurative sense for restitutio in statum integritatis. No carrying away took place in the case of Sodom.”—(Keil.)
Ezekiel 16:54. “In that thou art a comfort unto them.” “By bearing disgrace, i.e., by its endurance of well-merited and disgraceful punishment, Jerusalem consoles her sisters, Samaria and Sodom; and that not merely by fellowship in misfortune, but by the fact that from the punishment endured by Jerusalem, both Samaria and Sodom can discern the righteousness of the ways of God, and find therein a foundation for their hope, that the righteous God will bring to an end the merited punishment as soon as its object has been attained.” (Keil.)
Ezekiel 16:55. “When thy sisters, Sodom and her daughters shall return to their former estate.” “If Jerusalem, Samaria, and Sodom, are to be viewed as symbolical of the surrounding people whose centre they formed, or with whom they stood connected, no difficulty will arise relative to the restoration of Sodom. If we regard her as the representative of the Ammonites and Moabites, the descendants of Lot, we shall here have only a parallel prediction to Jeremiah 48:47; Jeremiah 49:6. However obscure the lights of history relative either to the captivity or the restoration of the nations beyond the Dead Sea, there can be little doubt that they participated more or less in the fate of the Jews, to whose country they lay contiguous. That most of the ten tribes of which Samaria had been the capital were restored under Cyrus, is now generally admitted. The restoration of all the three classes of people is here predicted to take place at the same time.”—(Henderson.)
Ezekiel 16:56. “For thy sister Sodom was not mentioned by thy mouth in the day of thy pride.” They took no heed of the warning of Sodom’s example. Boasting themselves as “The Temple of the Lord,” they thought that they needed it not (Jeremiah 7:4).
Ezekiel 16:57. “As at the time of thy reproach of the daughters of Syria.” “By the reproach of the cities of Syria, was not meant anything derogatory to the character of those cities nationally considered, but the indignity offered by the Syrians to the Jews, when, under Rezin, they invaded the land of Judah (2 Kings 15:37; Isaiah 7:1-9). That this is the construction to be put upon the words is evident from the parallelism, in the corresponding member of which the manner in which the Jews had been treated by the Philistines is mentioned. Compare for the insults offered by both, Isaiah 9:11-12.—(Henderson.)
Ezekiel 16:58. “Thou hast borne thy lewdness and thine abominations.” Jerusalem would bear the guilt of these iniquities, and would know how great that burden was when she would be called upon to atone for her wrong-doing.
Ezekiel 16:59. “I will even deal with thee as thou hast done.” In mercy Jehovah would “walk contrary unto them,” so that they might be humbled and thus brought to repentance. “Which hast despised the oath in breaking the covenant”. “Despising the oath points back to Deuteronomy 29:11-12, where the renewal of the covenant concluded at Sinai is described as an entrance into the covenant and oath which the Lord then made with His people. But even if Israel has faithlessly broken the covenant, and must bear the consequent punishment, the unfaithfulness of man can never alter the faithfulness of God. This is the link of connection between the resumption and further expansion of the promise in Ezekiel 16:60 and the closing words of Ezekiel 16:59. The remembrance of His covenant is mentioned in Leviticus 26:42-45 as the only motive that will induce God to restore Israel to favour again, when the humiliation effected by the endurance of punishment has brought it to a confession of its sins.”—(Keil.)
Ezekiel 16:60. “Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.” “The covenant which God concluded with Israel in the day of its youth, i.e., when he led it out of Egypt, He will establish as an everlasting covenant. Consequently it is not an entirely new covenant, but simply the perfecting the old one for everlasting duration. For the fact itself, compare Isaiah 55:3, where the making of the everlasting covenant is described as granting the steadfast mercies of David, i.e., as the fulfilment of the promise given to David (2 Samuel 7). This promise is called by David himself an everlasting covenant, which God had made with him (2 Samuel 23:5). And the assurance of its everlasting duration was to be found in the fact that this covenant did not rest upon the fulfilment of the law, but simply upon the forgiving grace of God (compare Ezekiel 16:63 with Jeremiah 31:31-34).”—(Keil).
Ezekiel 16:61. “Then shalt thou remember thy ways and be ashamed.” They would be ashamed when they saw the other nations associated with them in the enjoyment of the same blessings. “I will give them unto thee for daughters, but not by thy covenant.” The covenant to which they assented at Horeb excluded all other nations from its benefits (Exodus 24:7). The blessings which were to come upon all nations would flow from the earlier promise which God made to Abraham (Galatians 3:13-14).
Ezekiel 16:62. “And I will establsh My covenant with thee.” This was the old covenant made with Abraham, wherein Christ was promised, who was to bless all nations. That was a covenant purely of blessing, and in the form of it entirely unconditional (Galatians 3:17).
Ezekiel 16:63. “And never open thy mouth because of thy shame.” This would be the shame of the penitent, who is overwhelmed with a sense of God’s extraordinary goodness, and of his own foolishness and ingratitude (Romans 3:19).
HOMILETICS
GOD’S PURPOSE OF MERCY TOWARDS ISRAEL
I. It would not be defeated by the greatness of their sin. Israel had sinned against the clearest light, and in spite of great gifts and privileges. Their sin was greater than the common iniquity of the nations around them, for it was ingratitude and rebellion against the living God. Yet this did not overtask God’s infinite mercy, or close the door of hope against them for ever. With Him there is plenteous redemption. The gospel offers salvation to the worst of sinners, even to those who like Israel, have sinned against the greatest light.
II. Its strength lay in God’s ancient covenant with them. It was the old covenant which God would now call to mind that which He made with them when He first chose them as a people destined to accomplish His purpose of salvation for the world. In the meantime they were punished according to their works, which was justice. But, in the end, His grace would deal with them according to His mercy secured by His old covenant (Ezekiel 16:60). Faith in God’s unchanging goodness was David’s comfort when he uttered his “last words.” He remembered many failures, and how he and his house had fallen far short of their high calling, but his soul stood firmly upon this rock, “Yet He hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although He make it not to grow” (2 Samuel 23:5). Thus David confessed that his house was no suitable home for Israel’s Great Ruler, but he had strong faith that grace would prevail over all this unworthiness. And now grace begins the work of reconciliation, of re-establishment. God had not broken His covenant, and now He will make the first advance towards its renewal and fulfilment. All would be seen to be of grace, and not of merit; and, therefore, there can be no ground of boasting on the part of Israel. God’s purpose of mercy towards mankind, in Jesus Christ, is intended to prevail over all their sin. The grace displayed in redemption is sufficient for the largest designs of mercy.
III. It would be accomplished through their humiliation.
1. They would be brought to see their own sin in all its magnitude. They would remember the past with shame, and the sense of God’s infinite mercy displayed in their forgiveness would close their months in utter astonishment. They would be both ashamed and confounded (Ezekiel 16:61-63).
2. They would be put to shame by God’s dealings with other nations. The restoration of Sodom and Samaria was also promised (Ezekiel 16:53-54). Nations which they thought were for ever beyond the reach of Divine mercy were about to be blessed. This great purpose of restoration is fully accomplished in the Gospel dispensation. God chose from His people, Israel, the apostles who were to preach the Gospel, “Salvation is of the Jews.” They were the people appointed to spread the glad tidings of salvation to the heathen. The old Covenant would expand into the large and unchangeable purpose of God’s mercy in the Gospel. From Jerusalem is to go forth the word of mercy that is to save the world. Thus in the end, it will be seen that God’s love is not partial, but contemplates the larger purpose of bringing the means of salvation within the reach of all.
But how could a restoration of Sodom and her daughters (Gomorrah, etc.) be predicted, when the destruction of these cities was accompanied by the sweeping away of all their inhabitants from off the face of the earth? Many of the commentators have attempted to remove the difficulty by assuming that Sodom here stands for the Moabites and Ammonites, who were descendants of Lot, who escaped from Sodom. But the untenableness of such an explanation is obvious, from the simple fact that the Ammonites and Moabites were no more Sodomites than Lot himself. And the view expressed by Origen and Jerome, that Sodom is a typical name, denoting heathenism generally, is also unsatisfactory. The way in which Sodom is classed with Samaria and Jerusalem, and the special reference to the judgment that fell upon Sodom (Ezekiel 16:49-50), point undeniably to the real Sodom. The heathen world comes into consideration only so far as this, that the pardon of a heathen city, so deeply degraded as Sodom, carries with it the assurance that mercy will be extended to all heathen nations. We must therefore take the words as referring to the literal Sodom. Yet we certainly cannot for a moment think of any earthly restoration of Sodom. For even if we could conceive of a restoration of the cities that were destroyed by fire, and sunk into the depths of the Dead Sea, it is impossible to form any conception of an earthly and corporeal restoration of the inhabitants of those cities, who were destroyed at the same time; and in this connection it is chiefly to them that the words refer. This does not by any means prove that the thing itself is impossible, but simply that the realization of the prophecy must be sought for beyond the present order of things, in one that extends into the life everlasting.—(Keil).
Sodom represents the collective heathen world standing in like relations with her. That great crushing judgments will fall upon the whole heathen world no less than on Sodom itself is the uniform announcement of the prophets, also of Ez., in ch. 25 and 26; so that the remark, that “Sodom is not a type of heathendom on this account, because heathendom does not need to be restored,” is not to the point. The representative character of Sodom lies in the nature of the thing. If God pities the most notorious sinners among the heathen, how should He not pity all? And it is confirmed by Ezekiel 47:18, where the sea introduced in place of Sodom is a symbol of the world dead in sins. Sodom also stands frequently elsewhere in the O.T. as a representative of deep corruption (Deuteronomy 32:32; Isaiah 1:10; Jeremiah 23:14). But all doubt is excluded by Ezekiel 16:61. There the representative character of Sodom is expressly affirmed. Yet we may not exclude even Sodom itself from salvation. The special references to it are too strong for this (comp. Ezekiel 16:49-50) Michaelis says:—“As Samaria and Jerusalem, so must Sodom also, it appears, be taken literally.” As a restoration of the city is not to be thought of, its inhabitants swept away by the judgment can only be the object of salvation; and we have here an allusion to a continuance of the arrangements of grace after death for those for whom on earth salvation did not attain to its highest completion, the O. T. basis for 1 Peter 3:20-21; 1 Peter 4:6, especially for the latter passage; also for Matthew 12:41-42, a passage that indeed only indirectly leads to the same result.—(Hengstenberg).
“I will establish my covenant with thee.” Men once sensible of breach with God are not easily induced to believe that God will bestow great mercies upon them. The Lord, therefore, out of His abundant kindness, doubles the promise of making and establishing His covenant with Jerusalem, so that her fears and disputes may cease, and she be ascertained thereof. “Thou shalt know that I am the Lord.” The Heb word signifies to know, to acknowledge, to understand, to be certain, and properly refers to the mind and understanding. The knowledge here meant is a saving knowledge; for He speaks not of that knowledge which arises from afflictions and judgments, of which He had oft spoken before. Thirteen times the Lord saith, that they should know that He was the Lord But this was by His judgments. Here He speaks of such knowledge as springs from a fountain and foundation of mercy. “Thou shalt know Me,” i.e. in another manner than thou didst before; thou shalt know Me spiritually, with a knowledge of faith and salvation (John 7:17; John 10:4). This differs from a legal and literal knowlege, for—
1. It is a more distinct knowledge of God. Human knowledge is more mixed, dark, and confused. Every ungodly man’s light is darkness (Job 10:22). But he who hath light from God in covenant, his light is clear. “The light of the righteous rejoiceth” (Proverbs 13:9). If it were confused and obscure, it would not rejoice. “The wisdom from above is pure” (James 3:17); and the more pure, the more clear, the more distinct.
2. It is a savoury, relishing knowledge, the soul is affected with it. “Taste and see that the Lord is good.” The true knowledge and taste of God is as sweet as any gain, as ever manna was. “His fruit was sweet to my taste.” His knowledge hath a savour in it (2 Corinthians 2:14).
3. It is a deep-rooted and well-settled knowledge. The Lord puts wisdom in the inward parts, and gives understanding to the hearts of those with whom He strikes His covenant (Job 38:36). “God who commanded the light to shine out of darkness hath shined in our hearts” (2 Corinthians 4:6). Not in our heads only, not on our hearts only, but in our hearts. God puts and writes His law in the hearts of His people (Jeremiah 31:33). Wicked men have knowledge and light in their heads, but darkness in their hearts.
4. It is distinguishable from other kinds of knowledge by the effects
(1.) It is peaceable. It causeth men to live peaceably (James 3:17; Isaiah 11:9). When men know God savingly, they love peace, and pursue peace; but when knowledge is literal, they are contentious and bitter.
(2.) It humbleth much. The more men know God in His holiness, glory, and goodness, the more humble they will be (Ezekiel 20:42-43). When Job had a clear and spiritual sight of God, he abhorred himself in dust and ashes (Job 42:5-6). In like manner the prophet Isaiah and Paul (Isaiah 6:5; 1 Corinthians 15:8-9).
(3.) It is working and powerful. Like fire, it consumes the lusts of men’s hearts, and separates the dross of their spirits. The truth purifies the soul (1 Peter 1:22). Divine knowledge keeps under what hinders practice, and leads out the soul to action (Psalms 109:3-4). Men have not the true knowledge of God when their lusts overpower them, and make them disobedient.
(4.) Trust and confidence in the Lord. The knowledge we speak of hath certainty in it, and causeth venturing (Psalms 9:10). They that know God spiritually, His truths and promises, covenant, faithfulness, will resign up themselves to Him and lean upon Him. “In the Lord, Jehovah, is everlasting strength” (Isaiah 26:4). When a man hath the true, real, and clear knowledge of this he will trust in God. David had the right knowledge of God when he said, “He is my refuge and my fortress; my God, in Him will I trust” (Psalms 91:2).—(Greenhill.)
1. Godly sorrow and shame for sin arises from a right knowledge of God in the covenant of grace. If the knowledge be spiritual and evangelical, the fruit of the covenant, men’s repentance will be suitable; sanctified knowledge will produce sanctified shame, sorrow, and tears (Zechariah 12:10). When men are in covenant with God, and have the spiritual knowledge of His love and bounty, in giving Christ to take away sin, and look upon Him in His piercings and sufferings for their sins, then they will mourn with a great but spiritual mourning, which is the most kindly and acceptable.
2. Those who rightly know God in the covenant of grace, will not murmur against Him for any of His dealings with them. They will be silent and submissive before Him. They know God is infinitely wise, just, and holy; that all their afflictions and chastisements are exceeding short of what they deserve; that nothing comes to pass without His Providence; that He can wrong none; that He can use unholy instruments holily, and hath holy ends in all His ways. Job met with very hard things; but knowing God the right way, he opened not his mouth against Him but for Him. So David, “I was dumb; I opened not my mouth, because Thou didst it” (Psalms 39:9). He was silent, and patiently submitted unto the hand of God; he neither accused Him, nor excused himself. If I be reproached, persecuted, afflicted any way, I know it is Thy doing, and I will be dumb. Those who have spiritual knowledge of God, and spiritual sorrow for their sins are most silent. In whatsoever condition they be cast, they will say with the Church, “We will bear the indignation of the Lord, because we have sinned against Him” (Micah 7:9).
3. Sin is such an evil as provokes God. “When I am pacified towards thee.” If there were not offence, no place would be found for pacification, for where this has to be made provocation hath gone before. Sin provokes God bitterly, and makes him angry every day (Hosea 12:14; Psalms 7:11). To kindle His anger, even but a little, is a dangerous thing (Psalms 2:12). Paul knew it when he said, “Do we provoke the Lord to jealousy; are we stronger than He?” (1 Corinthians 10:22).
4. Though sin do provoke God greatly and bitterly, yet He is to be pacified. He is not implacable. “He will not keep His anger for ever.” His mercy endures for ever, but not His anger; His wrath is momentary, but His kindness is everlasting (Isaiah 54:8). Aaron made an atonement for the people (Numbers 16:46). Phineas turned away his wrath (Numbers 25:11). Moses prevailed with God, and pacified Him when he was very angry (Exodus 32:14). And when the people were full of sin, had greatly trespassed, “He being full of compassion, forgave their iniquity, and destroyed them not: yea many a time turned He His anger away, and did not stir up all His wrath (Psalms 78:38).
5. God being pacified toward a people is a great mercy. This appears in two things:
(1.) All that hath offended is passed by and forgiven. “For all that thou hast done.” Not for one, or two, or a hundred things done, but for all done; the idolatry, oppression, pride, fulness of bread, idleness, neglect of the poor, injustice, profaneness, etc. Here is the greatness of Divine grace; be sins never so great, old, many, they are all done away.
(2.) He is so pacified, that He will not be angry with them again for those evil deeds. The Heb. word denotes such a covering of their sins, so that they cannot be easily seen again; an expiation, a blotting out (Isaiah 43:25). “The iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found” (Jeremiah 50:20).—(Greenhill).