Here, in the close of the chapter, after a most shameful conviction of sin and a most dreadful denunciation of judgments, mercy is remembered, mercy is reserved, for those who shall come after. As was when God swore in his wrath concerning those who came out of Egypt that they should not enter Canaan, “Yet” (says God) “your little ones shall;” so here. And some think that what is said of the return of Sodom and Samaria (Ezek. 16:53, 55), and of Jerusalem with them, is a promise; it may be understood so, if by Sodom we understand (as Grotius and some of the Jewish writers do) the Moabites and Ammonites, the posterity of Lot, who once dwelt in Sodom; their captivity was returned (Jer. 48:47; 49:6), as was that of many of the ten tribes, and Judah’s with them. But these closing verses are, without doubt, a previous promise, which was in part fulfilled at the return of the penitent and reformed Jews out of Babylon, but was to have its full accomplishment in gospel-times, and in that repentance and that remission of sins which should then be preached with success to all nations, beginning at Jerusalem. Now observe here,
I. Whence this mercy should take rise-from God himself, and his remembering his covenant with them (Ezek. 16:60): Nevertheless, though they had been so provoking, and God had been provoked to such a degree that one would think they could never be reconciled again, yet “I will remember my covenant with thee, that covenant which I made with thee in the days of thy youth, and will revive it again. Though thou hast broken the covenant (Ezek. 16:59), I will remember it, and it shall flourish again.” See how much it is our comfort and advantage that God is pleased to deal with us in a covenant-way, for thus the mercies of it come to be sure mercies and everlasting (Isa. 55:3); and, while this root stands firmly in the ground, there is hope of the tree, though it be cut down, that through the scent of water it will bud again. We do not find that they put him in mind of the covenant, but ex mero motu—from his own mere good pleasure, he remembers it as he had promised. Lev. 26:42; Then will I remember my covenant, and will remember the land. He that bids us to be ever mindful of the covenant no doubt will himself be ever mindful of it, the word which he commanded (and what he commands stands fast for ever) to a thousand generations.
II. How they should be prepared and qualified for this mercy (Ezek. 16:61): “Thou shalt remember thy ways, thy evil ways; God will put thee in mind of them, will set them in order before thee, that thou mayest be ashamed of them.” Note, God’s good work in us commences and keeps pace with his good-will towards us. When he remembers his covenant for us, that he may not remember our sins against us, he puts us upon remembering our sins against ourselves. And if we will but be brought to remember our ways, how crooked and perverse they have been and how we have walked contrary to God in them, we cannot but be ashamed; and, when we are so, we are best prepared to receive the honour and comfort of a sealed pardon and a settled peace.
III. What the mercy is that God has in reserve for them. 1. He will take them into covenant with himself (Ezek. 16:60): I will establish unto thee an everlasting covenant; and again (Ezek. 16:62), I will establish, re-establish, and establish more firmly than ever, my covenant with thee. Note, It is an unspeakable comfort to all true penitents that the covenant of grace is so well ordered in all things that every transgression in the covenant does not throw us out of the covenant, for that is inviolable. 2. He will bring the Gentiles into church-communion with them (Ezek. 16:61): “Thou shalt receive thy sisters, the Gentile nations that are found about thee, thy elder and thy younger, greater than thou art and less, ancient nations and modern, and I will give them unto thee for daughters; they shall be founded, nursed, taught, and educated, by that gospel, that word of the Lord, which shall go forth from Zion and from Jerusalem; so that all the neighbours shall call Jerusalem mother, while the church continues there, and shall acknowledge the Jerusalem which is from above, and which is free, to be the mother of us all, Gal. 4:26. They shall be thy daughters, but not by thy covenant, not by the covenant of peculiarity, not as being proselytes to the Jewish religion and subject to the yoke of the ceremonial law, but as being converts with thee to the Christian religion.” Or not by thy covenant may mean, “not upon such terms as thou shalt think fit to impose upon them as conquered nations, as captives and homagers to whom thou mayest give law at pleasure” (such a dominion as that the carnal Jews hope to have over the nations); “no, they shall be thy daughters by my covenant, the covenant of grace made with thee and them in concert, as in indenture tripartite. I will be a Father, a common Father, both to Jews and Gentiles, and so they shall become sisters to one another. And, when thou shalt receive them, thou shalt be ashamed of thy own evil ways wherein thou wast conformed to them. Thou shalt blush to look a Gentile in the face, remembering how much worse than the Gentiles thou wast in the day of thy apostasy.”
IV. What the fruit and effect of this will be. 1. God will hereby be glorified (Ezek. 16:62): “Thou shalt know that I am the Lord. It shall hereby be known that the God of Israel is Jehovah, a God of power, and faithful to his covenant; and thou shalt know it who hast hitherto lived as if thou didst not know or believe it.” It had often been said in wrath, You shall know that I am the Lord, shall know it to your cost; here it is said in mercy, You shall know it to your comfort; and it is one of the most precious promises of the new covenant which God has made with us that all shall know him from the least to the greatest. 2. They shall hereby be more humbled and abased for sin (Ezek. 16:63): “That thou mayest be the more confounded at the remembrance of all that thou hast done amiss, mayest reproach thyself for it and call thyself a thousand times unwise, undutiful, ungrateful, and unlike what thou wast, and mayest never open thy mouth any more in contradiction to God, reflection on him, or complaints of him, but mayest be for ever silent and submissive because of thy shame.” Note, Those that rightly remember their sins will be truly ashamed of them; and those that are truly ashamed of their sins will see great reason to be patient under their afflictions, to be dumb, and not open their mouths against what God does. But that which is most observable is, that all this shall be when I am pacified towards thee, saith the Lord God. Note, It is the gracious ingenuousness of true penitents that the clearer evidences and the fuller instances they have of God’s being reconciled to them the more grieved and ashamed they are that ever they have offended God. God is in Jesus Christ pacified towards us; he is our peace, and it is by his cross that we are reconciled, and in his gospel that God is reconciling the world to himself. Now the consideration of this should be powerful to melt our hearts into a godly sorrow for sin. This is repenting because the kingdom of heaven is at hand. The prodigal, after he had received the kiss which assured him that his father was pacified towards him, was ashamed and confounded, and said, Father, I have sinned against heaven and before thee. And the more our shame for sin is increased by the sense of pardoning mercy the more will our comfort in God be increased.
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