The Prophet here confirms his former teaching, namely, that although the Jews
EZEKIEL
all nations should be blest in his seed. (Jeremiah 31:34; Genesis 12:3, and Genesis
18:18.) We see then that the difference which Jeremiah points out was really true; and yet the new covenant so flowed from the old, that it was almost the same in substance, while distinguished in form.
PRAYER.
Grant, Almighty God, since your only-begotten Son has appeared for us, who filled up all the measure of thy grace, that we may not be ungrateful in despising so inestimable a boon; but may we embrace with true and sincere faith what you offer us, namely, the mercy which we always need, and also the spirit of regeneration; that we may so devote ourselves to thee through a whole life of obedience, that at length we may arrive at that glory which at this day: shines upon us as in a mirror, until its fruition shall appear in heaven, by the same Christ our Lord. --- Amen.
Lecture Fiftieth.
Ezekiel 16:62
62. And I will establish my covenant with thee; and thou shalt know that I am the LORD.
62. Et stabiliam ego foedus meum tecum, et cognosces quod ego Iehovah.
The Prophet here confirms his former teaching, namely, that although the Jews rendered God's covenant vain as far as they possibly could, yet it should be firm and fixed. But we must hold what I have mentioned, that this discourse is specially limited to the elect, because the safety of the whole people was already desperate.
Hence God shows that the covenant which he had made with Abraham could not be abolished by the, perfidy of man. And this is what Paul says in the third chapter of the Epistle to the Romans, (Romans 3:4,) Even if the whole world were liars, yet God must always remain true. But we see that the covenant of which we are now teaching was new, and yet had its origin from the old, because we are so reconciled to God by Christ that we ought to be grafted into the body of the ancient Church, and be made sons of Abraham, since, as we saw before, he is not called the father of the faithful in vain. God says, therefore, that his own covenant should be firm with the people, not with that people which had been already deserted through its perfidy, but with the true and genuine children of Abraham, who followed their father in faith and piety, as it is said in the 102d Psalm, (Psalm 102:18,) A people shall be created to the praise of God. For the Prophet now shows that God's covenant could not be otherwise constituted afresh unless a new Church were formed, and God was to create a new world: for this is the meaning of the words, A people when created shall praise God. The Spirit, therefore, obliquely reproves the Israelites, as if he had said that the praises of God were abolished among them: but when the new people shall come forth, then God should be glorified. He adds, and you shall know that I am Jehovah. This phrase is often repeated, but in a different sense. For when a prophet threatened the people, he always added this particle, and thus a contrast must be understood between the people's stupidity and good sense; for all their prophecies were neglected by the people. God's servants indeed uttered their voice, and severely blamed the impious and wicked, but without any effect. Since, therefore, they so wantonly played with reproaches and threats, it was often said to