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Ezekiel 16:59

59. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

59. Quia sic dicit Dominator Iehovah, et faciam tibi quemadmodum fecisti, quae 151151     Or, “because.” — Calvin. sprevisti jusjurandum ad dissipandum 152152     Or, “that you should render vain” — Calvin. foedus.


Here, also, God meets the false objection by which the Jews might strive with him; for whatever they were, yet God had entered into covenant with them. They might, therefore, fly to this refuge, that God had bound himself in covenant with them, since he had adopted Abraham with his seed. Although they had provoked God’s anger a thousand times, yet this exception remained, that God ought to stand to his agreement, and not to look at what they had deserved by their ingratitude, but rather to be consistent with his promises. Now, therefore, he returns to this cavil, and says that he is free to break the covenant since they have done so first. I will do, says he, to thee as thou has done. We see, therefore, that the calumny is here repelled by which the Jews could obliquely defame God, as they were accustomed to do, as if he had rendered his covenant void. He says, then, that in agreement it is customary for a person, when deceived, no longer to be necessarily bound to a perfidious breaker of agreements; for covenanting requires mutual faith: but the Jews had violated their agreement, and reduced it to nothing. Hence, through their perfidy and wickedness, God had acquired the liberty of rejecting them, and of no longer reckoning them among his people. Hence, as in the last verse, he said that the Jews paid a just penalty; so now, he adds specially, that he could not be condemned for bad faith in departing from his agreement, because he had to deal with traitors and covenant-breakers who had rendered void their agreement: for there is no covenant when either party declines it. I will do, therefore, to thee as you has done, namely, because you have despised an oath, so as to render the covenant void Here God enlarges upon the crime of revolt, because the Jews had not only dissipated the covenant, but had despised an oath. אלה, aleh, signifies both an oath and a curse; (Deuteronomy 27;) hence some think that the Prophet here looks to the curses by which the law was sanctioned, which I willingly adopt. But we must remark what I have already said, that their criminality is increased, because the Jews had not only acted falsely, but had also set at naught that solemn oath by which they had bound themselves. For as God promised that he would be their God, so Moses stipulated in his name that the people should remain obedient to him, and they all answered, Amen; (Leviticus 26.) A punishment was announced, and such as ought to have terrified them. For the Jews then to neglect this covenant as a mere trifle, was the act of brutal stupidity. Whence we see that their crime was doubled, when the Prophet accuses them of not only being truce-breakers, but also of wantonly deriding God, and of treating their own solemn oath, by which they had bound themselves, as a childish action. It follows —

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