Exegetical and Hermeneutical Commentary of Ezekiel 16:63
That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
63. when I am pacified ] Better active: when I forgive thee. The word is the technical sacrificial word to “atone” or make atonement for. It probably means to “cover,” though it is no more used in the physical sense but only in reference to sins or guilt. Hence when God is the agent this covering of sin is pardon, Jer 18:23; Deu 21:8 (be merciful to); 2Ch 30:18. The important point is to retain the active sense of the word. An act of God is described, not an effect produced upon his mind.
The great grace of Jehovah in restoring Jerusalem will humble and ashame her, when she remembers her past evil. What all chastisements could accomplish but indifferently, goodness will accomplish fully. Jerusalem will no more “open her mouth,” but sit in abashed though glad silence before God. His goodness and her own sin will so fill her mind that the thoughts will be too deep for words. Formerly she accused God’s providence, thinking she suffered for the iniquities of generations before her; formerly she boasted of her place before Jehovah, and her sister Sodom was not in her mouth. Now her mind will muse on other things.
Though the language and conceptions of Ezekiel are less familiar and natural to western minds than those of some of the other writers of Scripture, his thoughts are very elevated.
(1) The figure of the adulterous wife expresses the conviction, felt by him very strongly, that all through her history Israel had sinned against Jehovah, especially in the matter of his service. While former prophets like Amos and Hosea condemn the ritual and the manner of the worship because this implies a false conception of Jehovah, a conception so false as to correspond in no sense to Jehovah as he really is, Ezekiel condemns the worship at the high places as in itself false. He regards the high places as Canaanite shrines, and the service there is no service of Jehovah. And when he says that Jerusalem was unfaithful with Egypt, Assyria and Babylon, besides expressing his belief that the kingdom of Jehovah is not as one among the other kingdoms, he assails the strange infatuation which the people displayed in adopting the gods and rites of the nations with which in successive ages they entered into relation. What took place in regard to the worship of the Canaanites when Israel entered upon possession of that land, took place all down the history as they successively came under the influence of the great states around.
(2) When the prophet charges Jerusalem with outbidding Samaria and Sodom in wickedness, his judgment agrees with that of Jeremiah, and is founded partly on the fact that Jerusalem had fuller knowledge of Jehovah from her more extended history, and consequently her sin was greater than that of Samaria. The judgment, however, may also be partly based on objective grounds. So far as appears from the prophets Amos and Hosea idolatry in the strict sense was not greatly prevalent in the North. What prevailed was mainly a sensuous worship of Jehovah, due to false conceptions of his nature, which probably had arisen from a long syncretism with the idea and service of the Baals. But in the later history of Judah idolatry in the sense of the worship of gods different from Jehovah greatly prevailed. Neither does the cruel rite of child-sacrifice appear to have invaded the Northern Kingdom.
(3) It is, however, when the prophet brings the sin of Jerusalem into connexion with that of Samaria and Sodom, which it exceeded, and lifts that strange fact up into the region of divine thoughts and providential operations, that his ideas become most profound. The sin of Jerusalem, so great amidst all God’s love and favour, reveals to himself the nature of sin and its power over men, and he remembers with compassion those heathen peoples, like Sodom, on whom his former judgments had so unsparingly fallen. His own people’s fall causes him to take to his heart the Gentile world. The Apostle Paul touches the same or a kindred idea when he says: By their fall salvation is come unto the Gentiles; the casting away of them is the reconciling of the world (Rom 11:11-12).
Again when the prophet says that Jerusalem “shall be ashamed in that she has justified her sisters,” the thought is similar to that expressed by St Paul, “Salvation is come unto the Gentiles for to provoke them (Israel) to jealousy.’ Cf. Deu 32:21. The sight of other peoples received by her God awakens Israel to the meaning of her own past, and to recollections of her former relations to God. Finally the receiving again of Israel and the incoming of the Gentile peoples like Sodom illustrate the manner of salvation, shewing it to be of grace, a grace that is stronger to overcome sin and awaken sorrow for it than all judgments he hath shut up all into disobedience that he might have mercy upon all. Neither the prophet nor the apostle moves in the region of second causes; they lift up the whole movement of salvation into the region of the divine thoughts and compassions.
(4) The prophet predicts the restoration of Jerusalem, Samaria and Sodom, and that Jerusalem, though like a sister to them in wickedness, shall receive all these greater and smaller sisters as daughters. There shall then in the new kingdom of Jehovah be only one mother city, all other cities or peoples shall be her children. To the prophet’s mind the identity of Samaria and Sodom remains even when they are destroyed, and they shall remember and turn to the Lord. There is in such passages, what is not unusual in Ezekiel, a struggle between the spiritual conception or fact and the external form in which he still feels it must be embodied. It is the spiritual conception of the conversion to Jehovah even of peoples like Sodom that fills his mind; but he is unable to give this expression in any other way than by saying that Sodom shall return to her former estate.
CHAPTER 17
Ch. 17 The treacherous vineplant King Zedekiah’s disloyalty to the King of Babylon
The chapter is without date. Nebuchadnezzar appeared in Palestine in the ninth year of Zedekiah to punish his disloyalty and intrigues with Egypt. The present passage assumes this disloyalty and may be dated a year or two earlier (c. 590).
The chapter contains these divisions:
First, Eze 16:1-10. The riddle of the great eagle.
Secondly, Eze 16:11-21. Explanation of the riddle.
Thirdly, Eze 16:22-24. Promise that Jehovah will set up in Israel a kingdom that shall be universal.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 63. 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 favour 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 were 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mayest remember: see Eze 16:61.
Confounded: see Eze 16:61.
Never open thy mouth, neither to justify thyself, or to condemn others, or to quarrel with thy God, but, as a true penitent, be silent under the judgments sins have deserved, and God hath inflicted, to draw away from sin, and to bring a people to submit to God, and to give him glory.
Because of thy shame; such a confusion for thy sin will cover thee, that thou wilt readily justify God, and blush in remembrance of all thine own wickednesses.
When I am pacified; when I have pardoned, when I have covered all thy sins, and am reconciled to thee, thou wilt ingenuously acknowledge, remember, and hate what thy God hath graciously pardoned, will no more remember against thee, or punish any more upon thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
63. never open thy mouthinvindication, or even palliation, of thyself, or expostulation withGod for His dealings (Ro 3:19),when thou seest thine own exceeding unworthiness, and Mysuperabounding grace which has so wonderfully overcome with love thysin (Ro 5:20). “If wewould judge ourselves, we should not be judged” (1Co11:31).
all that thou hastdoneenhancing the grace of God which has pardoned so many andso great sins. Nothing so melts into love and humility as the senseof the riches of God’s pardoning grace (Lu7:47).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That thou mayest remember, and be confounded,…. The more souls are led into the covenant of grace, and the more they know of God in Christ, and of him as their covenant God and Father, the more they remember of their former evil ways, and reflect upon them with shame and confusion:
and never open thy mouth any more; against God, and the dispensations of his providence; against his Gospel, truths, and ordinances; against his people, the followers of Christ, and particularly the Gentiles; seeing they will now see themselves as bad and worse than ever they were; for this may have a special regard to the conversion of the Jews in the latter day, when they shall look on him whom they have pierced, and mourn, Zec 12:10; and remember the evil ways of their ancestors, and their own stubbornness and infidelity, and be ashamed thereof; and say not one word by way of complaint of the judgments of God that have been upon them as a nation so long:
because of thy shame; because they will now be ashamed of their opposition to Christ and his Gospel; of their rejection and treatment of him; and of the evil things they have been guilty of:
when I am pacified toward thee for all that thou hast done, saith the Lord God; God may be said to be pacified, or propitious, when he is at peace with men, his anger is turned away, his law and justice are satisfied, reconciliation and atonement are made for sin, and he signifies that for Christ’s sake; and especially when his pardoning love and grace is manifested and applied: and this pacification is made, not by men themselves, by their obedience, or repentance, or faith; but by the blood and sacrifice of Christ; which, when made known to the conscience; or when this atonement, propitiation, and pacification is received by faith; or there is a comfortable sense of pardon, through the blood of Christ, for all sins and transgressions that have been committed in heart and life; it has such an effect, as to cause men to remember and call to mind their former evil ways, and to fill them with shame for them, and to put them to silence, so as never more to open their mouths to excuse their sins; or commend themselves and their own righteousness; or to murmur against God, or censure others. This is the nature of pardoning grace and mercy.
Fuente: John Gill’s Exposition of the Entire Bible
Ezekiel again exhorts the faithful to repentance and constant meditation. We have said that these members cannot be divided, namely, the testimony of grace with the doctrine of repentance: we have said, also, that this is the substance of the gospel, that God wishes those to repent whom he reconciles by gratuitous pardon. For he is appeased by us only when he makes us new creatures in Christ, and regenerates us by his Spirit; as it is said in Isaiah, God will be propitious to the people who shall have returned from their iniquity. (Isa 59:20.) That promise is restricted to those who do not indulge and revel in sin, but humble themselves before God, and decide their own salvation to be impossible without their being severe judges to their own condemnation. Therefore Ezekiel follows up this point when he says that you may remember and be ashamed. I have said that penitence is not only to be commended here, but the continual desire for it. And this must be remarked, because it is troublesome to us to be often shaking off our sins; and hence we escape as far as we can from the perception of them: for we desire our own enjoyment, and every one willingly puts his sins out of sight. Surely if we do look upon them, they first compel us to be ashamed, and then we are wounded with serious grief; conscience summons us to God’s tribunal: we then acknowledge the formidable vengeance which slays even the boldest, unless they are upheld by the assurance of pardon. Since, then, the acknowledgment of sins brings us both shame and sorrow, we endeavor to put it far away from us by all means. But no other way of access to embracing God’s favor is open to us, except that of repentance of sins. This, then, is the reason why God insists so much on this point: we do not follow him directly; hence it is not sufficient to show us what ought to be done, unless God pricks us sharply, and violently draws us to himself. This passage, then, must be remarked where the Prophet commands the faithful, after they have obtained pardon, to remember their sins, for hypocrites are here distinguished from the true sons of God. Hypocrites boast with swelling words, that they rely on the mercy of God, and speak mightily of the grace of Christ, but meanwhile they wish the memory of their sins to remain buried. On the other hand, we cannot be otherwise truly humble before God, unless we judge ourselves, as I have said. If we desire, therefore, our sins to be blotted out before God, and to be buried in the depths of the sea, as another Prophet says, (Mic 7:19,) we must recall them often and constantly to our remembrance: for when they are kept before our eyes we then flee seriously to God for mercy, and are properly prepared by humility and fear.
The Prophet adds also, that you may be ashamed: for it is not sufficient simply to remember, unless we add the shame of which the Prophet speaks. For we see that many remember their faults and confess their sins, but they do it lightly, and as a matter of duty; nay, they acknowledge them so as to remain in their integrity, and, as they say, to preserve their credit. But the recognition here required is accompanied by shame, as Paul, when addressing the faithful, puts before them their past life thus:
“
What fruit could you gather from that course of life.” (Rom 6:19.)
You blush now in truth when so many crimes are heaped upon you: you were then blind, and wandered in darkness: but when God shone upon you by the gospel, you acknowledge your baseness and foulness, from which shame is produced. He now adds, neither may thou open thy mouth any more. It is not surprising if the Prophet uses many words in explaining one thing which is not obscure in itself. But I have already shown why he does so, because we are with the greatest difficulty led on to that shame which the Prophet mentions. We condemn ourselves indeed verbally at once; but scarcely one in a hundred can be found so to cast himself down as to sustain willingly the reproach which he deserves. Since then voluntary submission is not found in man, it is necessary that we should be impelled more hardly and sharply, as the Prophet does here. When he says, there shall be no opening of the mouth, he means, that no partial confession of sins shall be exacted by which men bear witness, and acknowledge themselves liable to God’s judgment; but a full and entire confession, so that they may be held convicted on all sides. And this must be diligently noticed. For we see that the world is always endeavoring to escape God’s sentence by turning away from it; and since it cannot do this completely, it invents subterfuges, so as to retain some portion of its innocence.
Hence the fiction among the papists of partial justification: hence also their satisfactions; for they are compelled, whether they wish it or not, to confess themselves worthy of death: but afterwards they use the exception, that they have merited something before from God through their good works, and are not altogether worthy of condemnation: then they descend to compensations, and wish to treat with God, as if they could appease him by what they call works of supererogation. Whatever be the sense, men can scarcely be found who sincerely and honestly acknowledge that there exists in themselves nothing but material for condemnation. We confess, as I have said, that we are guilty before God, but only for one or two faults. What then does the Holy Spirit here prescribe? that there should be no opening of the mouth; as also Paul says, adopting his form of speech from this and similar passages. It is often said in the Prophets, Let all flesh be silent before God, (Zec 2:13😉 but here the Prophet speaks specially of the shame by which God’s children lie so confused, that they are altogether silent. Paul also says, that every mouth may be shut, and all flesh humbled before God. (Rom 3:19.) He afterwards shows that Jews as well as Gentiles were involved in the same condemnation, and that there was no hope of safety left except through God’s mercy: he then adds, that God’s justice truly shines forth when our mouth is stopped, that is, when we do not turn aside and offer any excuses, as hypocrites divide the merit between God and themselves. I indeed confess that I have sinned; but why may not my good works come into the account? why should I be condemned for one fault only? as if those who violate law do not depart from righteousness. We see, then, that we are properly humbled when we are silent and do not reproach God, when we do not quibble or allege first one thing and then another to extenuate or excuse our fault. God indeed wishes our mouth to be open; as Peter says, that we are called out of darkness into marvelous light, to show forth his praises who delivered us. (1Pe 2:9.) For this purpose, then, God was merciful to us, that we might be heralds of his grace. And in this sense, also, David says, Lord, open you my lips, and my mouth shall declare thy praise; that is, by giving me material for a song, as he elsewhere says, He has put a new song into my mouth. (Psa 51:15; Psa 40:3.) God, therefore, opens the mouths or lips of the faithful whenever he is liberal or beneficent towards them. But he is here treating of the exceptions of those who would willingly transact business with God, as if they were not wholly worthy of condemnation. In fine, Ezekiel signifies that this is the true fruit of penitence when we do not defend ourselves, but silently confess ourselves convicted. A passage of Paul’s may possibly be objected as apparently contrary to this of our Prophet, in which he reckons defense among the effects or fruits of penitence, (2Co 7:11😉 but defense is not here used in our customary sense: for any one who asserts that he has acted rightly, and so without fault is said to defend himself. But a defense in Paul’s sense is nothing else but a prayer against punishment when a sinner comes forward, and after confessing his fault, begs of God to pardon it, and, as it were, covers himself with mercy, so that his condemnation is nowhere apparent. We see, then, that the language of Paul is not in opposition to that of the Prophet.
He now adds, from thy disgrace, verbally from the face of thy disgrace, when I shall be propitious to thee. We again see that these things agree well together, that God buries our sins and we recall them to memory. For we turn aside his judgment when we willingly accuse and condemn ourselves. For when conscience is asleep, it nourishes a hidden fire, which at length emerges into a flame and lights up God’s wrath. If, therefore, we desire the fire of God’s wrath to be extinguished, there is no other remedy than to shake off our sins and to set before our eyes the disgrace which we deserve, and God’s mercy induces us to this. For we must remark the connection, when I shall be propitious to thee, you shall be silent in thy disgrace. And surely the more any one has tasted of the grace of God, the more ready he is to condemn himself, and as unbelief is proud, so the more any one proceeds in the faith of God’s grace, he is thus humbled more and more before him. And that is best expressed in the words of the Prophet, since he teaches that silence is the effect of grace or of gratuitous reconciliation. When therefore he says, I shall have been propitious to thee, then you shall blush that thou may be mute, namely, on account of thy disgrace. And we see that the people were so taught by legal ceremonies to apprehend the mercy of God, and to be touched at the same time with the serious affection of penitence; for without a victim, God was never appeased under the law. And now although animals are not sacrificed, yet when we consider that no other price was sufficient to satisfy God, except his only-begotten Son poured forth his blood in expiation, there matter is set before us for embracing the grace of God, and at the same time we are touched, as the saying is, with the true affection of penitence. Besides, God amplifies the magnitude of his grace when he says לכל אשר עשית, lekel asher gnesith, on account of all things which, you have done. For the people thought not only to feel God merciful, but to examine their faults, and then to feel how manifold and remarkable was God’s mercy towards them. For if the people had only been guilty of one kind of sin, they would have valued God’s grace the less: but when they had been convicted of so many crimes, as we have seen, hence the magnitude of his grace became more apparent. (154) Let us now go on.
(154) In commenting on this chapter, Calvin takes occasion to explain the gospel doctrines of justification, faith, and repentance, and refers to the adverse fictions of the papacy. This interesting subject is fully treated by Bishop Davenant in his Disputatio de justitia habituali et actuali, delivered when professor of divinity at the University of Cambridge (1631). The English translation by the Revelation Josiah Allport, 1844, is a most valuable work, and treats largely on this and all collateral subjects. His “Determinationes,” edit. 1634 and 1639, may also be consulted: with Penrose on the Atonement, 1843; and St. Bernard’s Sermon on Isa 6:1. Oecolampadius, on Eze 16:55, is copious, spiritual, and practical; and Maldonatus gives the sense of the Hebrew remarkably well and with great consistency, though he adds no practical comments. Theodoret and Jerome are both very explanatory, especially on Eze 16:45. See Dissertations at the end of this volume.
Fuente: Calvin’s Complete Commentary
(63) Pacified toward theo.Better, when I pardon thee. The original word is the one used technically in the law for the atonement or covering up of sins; and the thought is, when God shall forgive the sins of His people, and receive them to communion with Himself.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
63. That thou mayest never open thy mouth any more Jehovah will shame his faithless bride, but it will be so plainly an act of love and be so quickly followed by loving-kindness that she will sit silent, her old impudence all gone, confounded at her divine husband’s goodness. She will no longer blame her misfortunes upon God or heredity, as she had been accustomed to do (see especially 18), but will with shamed face blame herself alone and will repent, when I am pacified (rather, when I forgive thee).
Fuente: Whedon’s Commentary on the Old and New Testaments
“That you may remember, and be confounded, and never open your mouths any more because of your shame, when I have forgiven you all that you have done, says the Lord Yahweh.”
The result of this restoration under a new, everlasting covenant will be a full realisation of their own undeserving and an awareness of complete forgiveness. On the one hand they will be silenced as they consider the former, never again to boost themselves, or clamour, or make great claims for themselves. On the other they will have perfect peace because of their awareness of a forgiveness which is full and absolute.
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS
READER! let us not dismiss this most beautiful and interesting chapter until that, under the teaching of God the Holy Ghost, we have gathered some of the many blessed instructions it contains for our Improvement, both in humblings and consolations.
Behold what a complete representation the Lord here makes of every sinner as brought into perishing circumstances by the fall! What are we, what is any man, yea, every man, by nature and by practice, but like this poor, helpless, and unconscious infant thrown out to perish in the open field! We are not only exposed to endless ruin, and unable in ourselves, like the new-born babe in nature, to put forth a helping hand to our own recovery; but we are, like the babe, unconscious of our danger, and not sensible of our wretched state.
Hath Jesus passed by and bid us live? Hath He, notwithstanding all our vileness, when loathsome to angels and to all the creation of God, beheld us and loved us in our low estate, married our nature, united us to Himself, washed us, clothed us, fed us, sustained us, and, even in the midst of all our after back-slidings and departures from Him, still, from His covenant love, kept us by His almighty power through faith unto salvation? Oh! what shall recompense, or, since all recompense fails, what shall testify a sense of His grace and our undeservings? Precious, precious Jesus! do Thou, by Thy blessed Spirit, work in us both to will and to do, of Thy good pleasure. Oh! make us to know indeed and in truth, as Thou hast said, that Thou art the Lord; for surely none but the long-suffering and patience of Jehovah could hold out against the continual provocations and whorish heart of Thy people. Lord! I do pray Thee, that, as a sweet and precious testimony of our being still within the rich covenant mercies, both the heart of him that writes and him that reads may have those blessed properties of grace here recorded. That we may, indeed, remember and be confounded, and never open our mouth anymore in a way of self-justification or self-delight, because of our shame when thou art pacified towards us for all that we have done, O Lord God. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 16:63 That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
Ver. 63. That thou mayest remember. ] Thy many strayings.
And never open thy mouth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
am pacified toward thee = have accepted a propitiatory covering for thee.
Fuente: Companion Bible Notes, Appendices and Graphics
remember: Eze 16:61, Eze 36:31, Eze 36:32, Ezr 9:6, Dan 9:7, Dan 9:8
and never: Job 40:4, Job 40:5, Psa 39:9, Lam 3:39, Rom 2:1, Rom 3:19, Rom 3:27, Rom 9:19, Rom 9:20
when: Rom 5:1, Rom 5:2, 1Co 4:7, Eph 2:3-5, Tit 3:3-7
Reciprocal: Exo 32:25 – shame 1Ki 8:47 – Yet if they 1Ch 21:17 – Is it not I Job 42:6 – I Psa 51:15 – O Lord Son 4:3 – thy temples Isa 1:29 – ashamed Isa 27:4 – Fury Isa 57:15 – with Jer 3:24 – General Jer 17:13 – all that Lam 3:29 – putteth Eze 5:13 – I will cause Eze 6:9 – they shall Eze 14:6 – turn Eze 14:22 – ye shall see Eze 16:52 – bear thine Eze 16:54 – thou mayest Eze 39:26 – they have borne Eze 43:10 – that they Dan 4:37 – those that walk Hos 3:5 – fear Mic 6:8 – walk humbly Zec 6:8 – quieted Mat 5:23 – rememberest Mat 15:27 – Truth Mar 14:72 – Peter Luk 7:47 – which Luk 15:15 – to feed Luk 15:21 – Father Luk 18:13 – standing Luk 22:61 – And Peter Act 19:18 – confessed Rom 2:4 – goodness 1Ti 1:15 – of whom Tit 1:11 – mouths Jam 4:9 – afflicted
Fuente: The Treasury of Scripture Knowledge
Eze 16:63. The human memory is very frail at times, especially when some obligation would place a heavy or difficult tine of duty upon the individual. The long period of affliction imposed upon Judah by the captivity was to make such a deep impression upon the people that they would never forget it. Yea, they were to remember with shame how unfaithful they had been and be thereby held back from any complaints. It will be well for the reader to see Nehemiah 9 th chapter in connection with this prediction of the penitent mind that would be manifested after the return from the captivity. By this state of mind and by their avoidance of idolatry from this time onward, the Lord was pacified toward his people as predicted In this verse.
Fuente: Combined Bible Commentary
16:63 That thou mayest remember, and be {p} confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
(p) This declares what fruits God’s mercies work in his, that is, sorrow and repentance for their former life.