Ezekiel 16:59

KJV

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.

KJV (with Strong's)

For thus saith {H559} the Lord {H136} GOD {H3069}; I will even deal {H6213} with thee as thou hast done {H6213}, which hast despised {H959} the oath {H423} in breaking {H6565} the covenant {H1285}.

Complete Jewish Bible

"For here is what Adonai ELOHIM says: 'I will do to you as you have done - you treated the oath with contempt by breaking the covenant.

Berean Standard Bible

For this is what the Lord GOD says: I will deal with you according to your deeds, since you have despised the oath by breaking the covenant.

American Standard Version

For thus saith the Lord Jehovah: I will also deal with thee as thou hast done, who hast despised the oath in breaking the covenant.

Commentary

### SUMMARY
Ezekiel 16:59 delivers a stark divine declaration from the Lord GOD to Jerusalem, personified as an unfaithful wife, pronouncing a judgment that directly mirrors her actions. This verse encapsulates the principle of divine justice, asserting that God will deal with His covenant people precisely as they have dealt with Him, specifically for their profound contempt and active violation of the solemn covenant oath established between them. It underscores the gravity of broken promises and the inevitable consequences of spiritual infidelity against a faithful God, setting the stage for the subsequent promises of restoration rooted in God's own unwavering faithfulness.

### CONTEXT
* **Literary Context:** Ezekiel 16 is an extended, vivid allegory portraying Jerusalem's history from its humble, abandoned origins to its rise as a queen, lavishly adorned and blessed by God. The chapter details God's gracious adoption and covenant with Jerusalem, likening it to a husband taking a helpless infant and raising her to be his beautiful bride. However, despite this overwhelming grace and provision, Jerusalem repeatedly engaged in spiritual adultery, prostituting herself with foreign nations and their idols, even sacrificing her children to pagan deities. Verses [Ezekiel 16:1-43](/ezekiel/16-1-43 "Ezekiel 16:1-43 - Jerusalem's Unfaithfulness") meticulously chronicle this unfaithfulness, while verses [Ezekiel 16:44-59](/ezekiel/16-44-59 "Ezekiel 16:44-59 - Jerusalem's Judgment Compared to Samaria and Sodom") pivot to God's judgment, emphasizing that Jerusalem's sin was even greater than that of Samaria and Sodom. Verse 59 serves as a direct, declarative statement of divine retribution, articulating the precise nature of the impending judgment as a just recompense for Jerusalem's egregious betrayal of the covenant. It marks a turning point from the detailed indictment to the declaration of consequence, setting the stage for the subsequent promises of restoration rooted in God's own faithfulness, despite Israel's unfaithfulness, as seen in [Ezekiel 16:60-63](/ezekiel/16-60-63 "Ezekiel 16:60-63 - God's Everlasting Covenant").

* **Historical & Cultural Context:** The historical backdrop for Ezekiel 16 is the period leading up to and during the Babylonian exile (circa 593-571 BC). Jerusalem, representing the kingdom of Judah, had repeatedly violated the Mosaic Covenant established at Mount Sinai. This covenant was a foundational agreement, outlining Israel's unique relationship with YHWH, their God and King, and stipulating blessings for obedience and curses for disobedience (as detailed in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). Culturally, covenants in the ancient Near East were solemn, binding agreements, often ratified by oaths and rituals (like cutting animals, as referenced in the Strong's data for *bᵉrîyth*). Breaking such a covenant, especially one with a suzerain (a superior lord), was a grave offense, incurring severe penalties. Judah's political alliances with Egypt and Assyria, rather than trusting in God, and their adoption of pagan religious practices, were direct violations of their covenant vows. Ezekiel, prophesying from exile, addresses a people who had experienced the consequences of their unfaithfulness, explaining that their suffering was not arbitrary but a just outworking of God's covenant loyalty and their own covenant betrayal. The imagery of prostitution was a common prophetic metaphor for idolatry and spiritual infidelity, deeply offensive to a God who demanded exclusive devotion.

* **Key Themes:** The verse powerfully contributes to several overarching themes within Ezekiel and the broader Old Testament. Firstly, **Divine Retribution and Justice** is paramount; the declaration "I will even deal with thee as thou hast done" underscores God's unwavering commitment to righteous judgment, where actions inevitably lead to consequences. This principle is foundational to biblical theology, affirming God's moral governance of the world, as also seen in [Psalm 62:12](/psalms/62-12 "Psalm 62:12 - God Rewards According to Deeds") and [Proverbs 24:12](/proverbs/24-12 "Proverbs 24:12 - God Examines the Heart"). Secondly, **Covenant Faithfulness** (and its antithesis, unfaithfulness) is central. The accusation of having "despised the oath in breaking the covenant" highlights the sanctity of God's covenant with Israel. This was not merely a legal contract but a relational bond, where Israel's repeated idolatry and political apostasy constituted a profound betrayal of their divine Husband. The chapter vividly portrays Israel's **Spiritual Adultery and Ingratitude**, emphasizing that despite being chosen, blessed, and elevated by God, they turned away from Him, demonstrating a profound lack of loyalty and trust. This theme serves as a stark warning about the seriousness of spiritual compromise and the consequences of treating God's grace with contempt.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **ʻâsâh (Hebrew, _ʻâsâh'_):** This primitive root, translated as "deal" and "done," is remarkably broad in its meaning, encompassing "to do or make, in the broadest sense and widest application." In Ezekiel 16:59, its repetition ("I will even deal with thee as thou hast done") emphasizes a precise, reciprocal justice. God's action will directly correspond to Jerusalem's action. It signifies not merely a passive reaction, but an active, deliberate execution of judgment that is perfectly fitted to the offense, ensuring that the consequences are a mirror image of the transgression.
* **bâzâh (Hebrew, _bâzâh'_):** Translated as "despised," this root means "to disesteem; despise, disdain, contemn(-ptible), think to scorn, vile person." It conveys a profound attitude of contempt, treating something as worthless or beneath consideration. When applied to "the oath," it indicates that Jerusalem did not merely forget or accidentally break the covenant; they actively held it in low regard, treating its sacred obligations and divine authority with utter scorn and contempt. This implies a willful and defiant rejection of God's authority and His gracious initiative.
* **ʼâlâh (Hebrew, _ʼâlâh'_):** This word, translated as "oath," signifies "an imprecation; curse, cursing, execration, oath, swearing." An oath, especially in a covenant context, was a solemn vow, often invoked with an appeal to divine judgment if broken. By despising the oath, Jerusalem was not just breaking a promise but inviting the very curses associated with covenant violation upon themselves. It implies a disregard for the divine witness and the self-maledictory nature of the oath itself.
* **bᵉrîyth (Hebrew, _bᵉrîyth'_):** Translated as "covenant," this term derives from a root meaning "to cut," referring to the ancient practice of cutting animals and passing between the pieces to ratify a compact. It signifies "a compact (because made by passing between pieces of flesh); confederacy, (con-) feder(-ate), covenant, league." In this verse, it refers specifically to the Mosaic Covenant, the binding agreement God initiated with Israel at Sinai. Jerusalem's "breaking" of this *bᵉrîyth* was a shattering of the foundational relationship and legal framework that defined their existence as God's chosen people.

#### Verse Breakdown
* **"For thus saith the Lord GOD;":** This opening phrase is a classic prophetic formula, emphasizing the divine origin and absolute authority of the message. It signals that the following declaration is not merely Ezekiel's opinion or human conjecture, but the direct, unalterable word of YHWH, the sovereign ruler and covenant-keeping God. The combination of "Lord" (ʼĂdônây, H136) and "GOD" (Yᵉhôvih, H3069, a variation of YHWH) highlights God's supreme authority and His personal, covenantal relationship with Israel, making their betrayal all the more grievous.
* **"I will even deal with thee as thou hast done,":** This clause expresses the principle of *lex talionis* (law of retaliation) or reciprocal justice. God declares that His response to Jerusalem's actions will be a precise mirroring of their own deeds. The repetition of the verb "deal/done" (ʻâsâh) underscores the exact correspondence between their sin and His judgment. It signifies that the consequences are not arbitrary but are a just and fitting recompense for their behavior, demonstrating God's righteousness in judgment and the inescapable nature of divine accountability.
* **"which hast despised the oath in breaking the covenant.":** This final clause specifies the core transgression that warrants such a precise judgment. Jerusalem's sin is not merely a general unfaithfulness, but a direct, contemptuous disregard ("despised") for the solemn vows ("the oath") made within the sacred agreement ("the covenant") God had established with them. This highlights the profound spiritual infidelity and willful rebellion inherent in their actions, emphasizing that their breach of trust was not accidental but a deliberate and scornful rejection of their foundational relationship with God.

#### Literary Devices
Ezekiel 16:59, within its broader context, employs several powerful literary devices. The entire chapter is an extended **Allegory**, where Jerusalem is personified as a female figure, progressing from an abandoned infant to a beautiful bride, and then tragically to an unfaithful harlot. This **Personification** of a city as a woman allows for a vivid and emotionally charged depiction of Israel's relationship with God, making the betrayal feel deeply personal and intimate. The phrase "thus saith the Lord GOD" is a classic **Divine Oracle**, lending absolute authority and solemnity to the pronouncement, underscoring the divine origin of the message. Furthermore, the verse utilizes **Legal Language** and **Covenantal Terminology** ("oath," "covenant," "deal with thee as thou hast done"), framing God's judgment not as arbitrary wrath but as a righteous legal consequence for a broken contract. The parallelism in "I will even deal with thee as thou hast done" also functions as a form of **Retributive Justice**, where the punishment perfectly fits the crime, emphasizing God's meticulous and fair judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:59 stands as a powerful testament to God's unwavering commitment to justice and the sanctity of His covenant. Theologically, it affirms that God is not indifferent to human sin, particularly the betrayal of sacred vows. His judgment is not capricious but is a righteous response to deliberate unfaithfulness, demonstrating His holiness and His expectation of loyalty from those with whom He enters into relationship. This verse underscores the serious implications of covenant breaking, revealing that God's grace, while abundant, does not negate the consequences of willful rebellion. It also foreshadows the ultimate fulfillment of God's covenant promises, not through human faithfulness, but through His own steadfastness, leading to the establishment of a new, unbreakable covenant that secures a righteous remnant.

* [Leviticus 26:15](/leviticus/26-15 "Leviticus 26:15 - Consequences of Despising God's Statutes")
* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine, and Recompense")
* [Jeremiah 31:32](/jeremiah/31-32 "Jeremiah 31:32 - The Old Covenant Broken")

### REFLECTION AND APPLICATION
Ezekiel 16:59 serves as a profound and challenging mirror for believers today. While we live under the grace of the New Covenant, the principles of faithfulness, integrity, and the seriousness of our commitments to God remain eternally relevant. This verse calls us to a deep self-examination: are there areas in our lives where we have "despised the oath" – perhaps the vows of baptism, marriage, or simply our commitment to follow Christ – by treating them with contempt or casual disregard? Do our actions truly align with our professed faith and our covenant relationship with God? The Lord's declaration reminds us that while He is merciful, He is also just, and His character demands that unfaithfulness eventually yields consequences. This should not lead to fear, but to a humble and urgent call to repentance, to re-evaluate our priorities, and to renew our commitment to living lives that honor the extraordinary grace and faithfulness of our God. It encourages us to cultivate a heart that cherishes God's word and His covenant, rather than despising it through disobedience or apathy, recognizing that true freedom and blessing are found in faithful adherence to His ways.

#### Questions for Reflection
* **In what ways might I, subtly or overtly, be "despising the oath" of my commitment to Christ in my daily life?**
* **How does this verse challenge my understanding of God's justice in relation to His mercy and grace?**
* **What practical steps can I take to strengthen my faithfulness to God's covenant principles in my thoughts, words, and actions?**

### FAQ
**Does Ezekiel 16:59 mean God will always punish us exactly for our sins?**

Answer: Ezekiel 16:59 highlights a principle of divine justice and retribution, particularly in the context of Israel's profound and repeated covenant breaking under the Old Covenant. For ancient Israel, God's dealing with them "as thou hast done" meant the covenant curses (like exile and destruction) would be enacted due to their unfaithfulness. However, for believers under the New Covenant, the picture is nuanced. While God's character of justice remains, the ultimate penalty for sin has been borne by Christ. [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin is Death") states that "the wages of sin is death," but the gift of God is eternal life in Christ Jesus our Lord. This means that while we may still experience natural consequences for our choices, and God may discipline us as a loving Father ([Hebrews 12:5-11](/hebrews/12-5-11 "Hebrews 12:5-11 - God's Discipline")), the eternal condemnation for our sin has been absorbed by Jesus. Therefore, for those in Christ, God's dealing with us is primarily through grace and forgiveness, though He still calls us to repentance and holiness, and our actions still have earthly repercussions.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:59, though a declaration of judgment against unfaithful Israel, finds its ultimate Christ-centered fulfillment in the establishment of the New Covenant. Israel's repeated failure to uphold their covenant obligations, highlighted by their despising of the oath and breaking of the covenant, demonstrated humanity's inherent inability to perfectly keep God's law. This profound unfaithfulness, which led to the just judgment declared in Ezekiel, ultimately necessitated a new and better covenant, one not dependent on human performance but on divine initiative and grace. Jesus Christ, as the perfect covenant-keeper, perfectly fulfilled all the righteous requirements of the law and the covenant, living a life of absolute obedience where Israel failed. His sacrificial death on the cross was the ultimate act of "dealing with" humanity's sin, taking upon Himself the just recompense for our spiritual adultery and covenant breaking, as [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us") powerfully states. Through His blood, a new and everlasting covenant was inaugurated, where sins are remembered no more ([Hebrews 8:6-13](/hebrews/8-6-13 "Hebrews 8:6-13 - The New Covenant")). Thus, while Ezekiel 16:59 speaks of God's righteous judgment for broken covenants, it implicitly points to the need for a Savior who would establish an unbreakable covenant, securing eternal forgiveness and faithfulness for His people not by their merit, but by His own perfect work, as prophesied in [Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant Promised") and realized in Christ Jesus, the mediator of a superior covenant ([Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 24:5

The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

Ezekiel 17:19

Therefore thus saith the Lord GOD; [As] I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

Deuteronomy 29:10

¶ Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,

Deuteronomy 29:15

But with [him] that standeth here with us this day before the LORD our God, and also with [him] that [is] not here with us this day:

Ezekiel 7:4

And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD.

Jeremiah 2:19

Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.

Exodus 24:1

¶ And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.