Ezekiel 16:61

Translation
King James Version
Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
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KJV (with Strong's)
Then thou shalt remember H2142 thy ways H1870, and be ashamed H3637, when thou shalt receive H3947 thy sisters H269, thine elder H1419 and thy younger H6996: and I will give H5414 them unto thee for daughters H1323, but not by thy covenant H1285.
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Complete Jewish Bible
Then you will remember your behavior and be ashamed of it as you receive your older and younger sisters and make them your daughters, even though the covenant with you does not cover that;
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Berean Standard Bible
Then you will remember your ways and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not because of My covenant with you.
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American Standard Version
Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not by thy covenant.
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World English Bible Messianic
Then you shall remember your ways, and be ashamed, when you shall receive your sisters, your elder sisters and your younger; and I will give them to you for daughters, but not by your covenant.
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Geneva Bible (1599)
Then thou shalt remember thy wayes, and be ashamed, when thou shalt receiue thy sisters, both thy elder and thy yonger, and I will giue them vnto thee for daughters, but not by thy couenat.
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Young's Literal Translation
And thou hast remembered thy ways, And thou hast been ashamed, In thy receiving thy sisters--Thine elder with thy younger, And I have given them to thee for daughters, And not by thy covenant.
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See also
Hebrews 8:13Galatians 4:26Galatians 4:31Ezekiel 20:43Ephesians 3:6Jeremiah 31:18Jeremiah 31:20
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Jerusalem the Adulterous Wife
Jerusalem the Adulterous Wife View full PDF

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SUMMARY

Ezekiel 16:61 serves as a pivotal declaration within God's extended allegory against Jerusalem, unveiling a future, divinely initiated restoration. Despite Jerusalem's egregious spiritual adultery and profound covenant unfaithfulness, God promises a time when she will profoundly recall her sinful "ways" and be overwhelmed with a deep, humbling shame. This profound humiliation will precede a radical act of grace: God will enable Jerusalem to embrace her formerly despised "sisters"—Samaria and Sodom—receiving them as "daughters," signifying a new, inclusive familial relationship. Crucially, this comprehensive restoration will not be predicated on Jerusalem's broken covenant or any human merit, but entirely on God's sovereign initiative and a new, unmerited divine arrangement.

CONTEXT

  • Literary Context: Ezekiel 16 unfolds as a lengthy and poignant allegory, vividly portraying Jerusalem's history as a narrative of profound unfaithfulness. The chapter begins with God recounting finding Jerusalem as an abandoned infant, raising her with lavish care, and entering into a binding covenant with her (Ezekiel 16:1-14). However, Jerusalem subsequently prostituted herself with foreign nations and idols, committing egregious spiritual adultery (Ezekiel 16:15-52). The preceding verses detail God's righteous judgment for this betrayal, particularly for breaking her covenant and disregarding her oath. Yet, in a surprising and grace-filled pivot (Ezekiel 16:53-63), God promises a future restoration, not only for Jerusalem but also for her "sisters," Samaria (representing the northern kingdom of Israel) and Sodom (representing the epitome of Gentile sin). Verse 61 specifically looks forward to a time when Jerusalem, humbled by her own greater guilt, will embrace these previously disdained entities in a new, divinely ordained relationship, setting the stage for the ultimate promise of an everlasting covenant in Ezekiel 16:62.

  • Historical & Cultural Context: The historical backdrop for Ezekiel's prophecy is the traumatic Babylonian exile, a period of profound national humiliation and theological crisis for Judah (Jerusalem). Culturally, "covenant" (bᵉrîyth) was a foundational concept in the ancient Near East, representing a solemn, binding agreement, often sealed with elaborate rituals like passing between pieces of flesh, outlining mutual obligations and severe consequences for breach. God's covenant with Israel at Sinai established their unique relationship and the Law, setting them apart. Jerusalem's alliances with foreign powers and adoption of their idolatrous practices were viewed as spiritual prostitution, a direct betrayal of this exclusive covenant. The inclusion of Samaria (the capital of the apostate northern kingdom, despised for its syncretism) and Sodom (a byword for extreme wickedness, often associated with Gentile depravity) as "sisters" highlights Jerusalem's profound moral degradation, as she was deemed even more corrupt than these notorious entities. The idea of Jerusalem receiving them as "daughters" signifies a radical reversal of status and a new, divinely initiated family structure that defies conventional expectations.

  • Key Themes: This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. It underscores the theme of Divine Judgment and Justice for covenant unfaithfulness, yet simultaneously reveals God's Persistent and Unfailing Grace. The "remembering" and "shame" highlight the necessity of Humility and Repentance as a prerequisite for genuine restoration, not as a means to earn it, but as a recognition of God's unmerited favor. The inclusion of "sisters" points to the Radical Inclusivity of God's Future Kingdom, where former outcasts are brought into a new relationship. Most significantly, the phrase "but not by thy covenant" introduces the profound theme of a New Covenant, one not predicated on human performance or the broken Mosaic Law, but on God's sovereign initiative and grace, powerfully foreshadowing the promises found in passages like Jeremiah 31:31-34 and Ezekiel 36:26-27.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • remember (Hebrew, zâkar', H2142): This primitive root means "to mark (so as to be recognized), i.e. to remember; by implication, to mention." In this context, it signifies more than a mere recollection of facts; it implies a deep, convicting awareness and internalizing of past actions, leading to a profound sense of accountability and a recognition of sin's gravity.
  • ashamed (Hebrew, kâlam', H3637): A primitive root meaning "to wound; but only figuratively, to taunt or insult." In this passive form, it conveys being "put to confusion" or "reproached." The shame described is not merely superficial embarrassment but a deep, internal conviction and humiliation over the enormity of her betrayal, a necessary prelude to genuine repentance and the reception of unmerited grace.
  • covenant (Hebrew, bᵉrîyth', H1285): From a root suggesting "cutting" (referencing the ancient practice of passing between cut pieces of flesh to ratify a compact), this term denotes "a compact, confederacy, (con-) feder(-ate), covenant, league." Here, it refers specifically to the Mosaic Covenant, which Israel repeatedly broke. The phrase "not by thy covenant" emphasizes that the future restoration will operate on an entirely new, unmerited basis, highlighting God's sovereign grace.

Verse Breakdown

  • "Then thou shalt remember thy ways,": This clause indicates a future, divinely enabled moment of profound introspection and self-awareness for Jerusalem. It signifies a deep, convicting recollection of her entire history of unfaithfulness, her chosen "roads" of sin and rebellion against God's covenant. This remembrance is not passive but active, leading to a painful but necessary recognition of the enormity of her betrayal.
  • "and be ashamed,": Following the remembrance, a deep sense of shame and humiliation will overcome Jerusalem. This is not a superficial embarrassment but a profound conviction over her spiritual harlotry and covenant breaking. This shame is a necessary, God-ordained response to her past actions, preparing her heart for genuine humility and the reception of unmerited grace.
  • "when thou shalt receive thy sisters, thine elder and thy younger:": This marks a radical reversal of status and expectation. Jerusalem, who once considered herself superior to Samaria (the "elder" sister, representing the Northern Kingdom) and Sodom (the "younger" sister, representing the epitome of Gentile wickedness), will now be humbled to the point of "receiving" them. This implies an acknowledgment of their shared humanity and, more shockingly, a recognition that Jerusalem's own sin was greater than theirs, leading to a new, inclusive relationship.
  • "and I will give them unto thee for daughters,": This is the core of God's gracious initiative. The phrase "I will give them" highlights God's sovereign agency in this new arrangement. He actively bestows these "sisters" upon Jerusalem, transforming their relationship into one of familial intimacy and care, where Jerusalem will nurture and guide them as a mother does her daughters. This signifies a broad, inclusive future restoration that transcends traditional boundaries, revealing God's expansive redemptive plan.
  • "but not by thy covenant.": This crucial phrase underscores the unmerited nature of this divine act. The restoration and the new familial relationship are explicitly stated as not being based on Jerusalem's original Mosaic Covenant, which she had repeatedly broken through her unfaithfulness. Instead, it points to a new, entirely gracious divine arrangement, a covenant of grace that God will establish, independent of Israel's past performance or future merit, profoundly foreshadowing the New Covenant.

Literary Devices

Ezekiel 16:61, within the broader chapter, masterfully employs several literary devices to convey its powerful message. The entire chapter functions as an Allegory, where Jerusalem is personified as a woman whose life story mirrors Israel's spiritual journey from abandonment to covenant relationship, and then to profound unfaithfulness and eventual restoration. Personification is central, as Jerusalem is depicted with human characteristics, experiencing emotions like shame and taking on a maternal role. There is a powerful sense of Irony in Jerusalem, who once disdained Samaria and Sodom, now being humbled to "receive" them, and even more so in God's unmerited grace being extended despite her greater guilt. The phrase "but not by thy covenant" serves as powerful Foreshadowing, hinting at a future theological reality—the New Covenant—that will operate on entirely different principles than the old, broken Mosaic Law, emphasizing grace over human merit and performance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 16:61 stands as a profound testament to God's persistent and redemptive grace, even in the face of egregious human unfaithfulness. It reveals that while God's justice demands judgment for sin, His ultimate purpose is restoration, rooted not in human merit but in His own sovereign character and unchangeable covenant faithfulness. The deep shame Jerusalem experiences is a necessary, humbling step, preparing her to receive a grace she could never earn. This verse also broadens the scope of God's redemptive plan, indicating a future inclusion of those previously considered outsiders (Samaria and Sodom) into a new, divinely ordained family. This radical inclusivity and the explicit declaration that this new relationship is "not by thy covenant" powerfully foreshadow the New Covenant, where salvation and belonging are based entirely on God's initiative and grace, not on human performance of the Law.

  • Jeremiah 31:31-34 - Prophesies a new covenant where God writes His law on hearts and remembers sin no more, not like the broken old covenant.
  • Hosea 2:19-20 - Describes God betrothing Israel to Himself forever in righteousness, justice, steadfast love, and mercy, pointing to an enduring, gracious relationship.
  • Romans 5:8 - Highlights God's demonstration of love by sending Christ to die for us "while we were still sinners," underscoring the unmerited nature of His grace.

REFLECTION AND APPLICATION

Ezekiel 16:61 offers profound spiritual lessons for believers today, mirroring God's persistent grace in our own lives. Just as Jerusalem was called to remember her "ways" and be "ashamed," we too are invited to honestly confront our own sins, failures, and moments of spiritual unfaithfulness. This is not for condemnation, but for a healthy, humbling recognition of our deep need for God's grace. True repentance involves this deep, internal shame over sin, which then opens the door to fully appreciate the magnitude of God's unmerited love and forgiveness. Furthermore, the radical inclusion of Samaria and Sodom as "daughters" challenges us to embrace a similar spirit of inclusivity within the church, welcoming all whom God draws, regardless of their past or perceived social standing. Our relationship with God, like the new arrangement for Jerusalem, is not based on our performance or adherence to a legalistic "covenant," but on the free gift of His grace through faith, empowering us to live out of a new heart and a renewed spirit, reflecting His boundless compassion to a broken world.

Questions for Reflection

  • In what "ways" might I need to remember my own past actions and experience a healthy, God-honoring shame that leads to deeper humility and repentance?
  • How does the concept of God's unmerited grace, as seen in this verse, transform my understanding of my relationship with Him and my efforts to earn His favor?
  • Who are the "Sodom and Samaria" in my life or in the church today—those I might be tempted to look down upon or exclude—and how can I embrace God's call to radical inclusivity?
  • What does it mean for my daily walk to live "not by thy covenant" (of performance) but by God's new covenant of grace, trusting in His faithfulness rather than my own?

FAQ

Who are the "sisters" mentioned in this verse, and what do they represent?

Answer: The "sisters" mentioned are "thine elder" and "thy younger." In the context of Ezekiel 16, "thine elder" refers to Samaria, the capital of the Northern Kingdom of Israel, which had a long history of idolatry and apostasy. "Thy younger" refers to Sodom, a city infamous for its extreme wickedness, often used as an archetype for Gentile depravity. These "sisters" represent entities that Jerusalem (Judah) historically viewed as inferior or utterly corrupt. By including them, God highlights Jerusalem's even greater guilt, as her unfaithfulness, despite having the Law and the Temple, was deemed worse than theirs. Their inclusion in the future restoration signifies God's broad, inclusive plan of salvation that transcends traditional boundaries, foreshadowing the inclusion of Gentiles into God's family.

What is the significance of the phrase "but not by thy covenant"?

Answer: This phrase is profoundly significant. It explicitly states that the future restoration and the new relationship God establishes with Jerusalem and her "sisters" will not be based on the Mosaic Covenant (the "thy covenant") that Israel had repeatedly broken. This covenant was conditional, promising blessings for obedience and curses for disobedience. Because Israel continually violated it through idolatry and unfaithfulness, it led to judgment and exile. The phrase "not by thy covenant" therefore points to a new, unconditional, and gracious divine arrangement. It powerfully foreshadows the promise of a New Covenant, where God's promises are fulfilled not through human merit or adherence to law, but through His sovereign grace, initiating a relationship based on His faithfulness rather than Israel's.

How does this verse relate to God's judgment on Israel?

Answer: Ezekiel 16:61 appears within a chapter that is primarily a scathing indictment of Jerusalem's unfaithfulness and a declaration of God's righteous judgment upon her. The "remembering thy ways, and be ashamed" is a direct consequence of this judgment, leading to a necessary humiliation. However, the verse also marks a pivotal turn from judgment to a promise of future restoration. It shows that even in judgment, God's ultimate purpose is redemptive. The shame is not for annihilation but for transformation, preparing Jerusalem to receive a grace that she does not deserve. Thus, the verse demonstrates that God's judgment, while severe, is always aimed at bringing His people to a place of humility and readiness for His unmerited grace and restoration, ultimately fulfilled through a new covenant.

CHRIST-CENTERED FULFILLMENT

Ezekiel 16:61 finds its ultimate and glorious fulfillment in Jesus Christ. The "new covenant" subtly hinted at in "but not by thy covenant" is precisely the New Covenant inaugurated by Christ's sacrificial death. Through His perfect obedience and atoning sacrifice on the cross, Jesus fully satisfied the righteous demands of the old covenant, which humanity, like ancient Israel, continually broke. He became the Lamb of God who takes away the sin of the world, providing the means for genuine shame over sin to be met with complete forgiveness and cleansing, rather than condemnation. The radical inclusion of "sisters" like Samaria and Sodom, once despised, into a new familial relationship with Jerusalem, powerfully foreshadows the expansive, boundary-breaking nature of the church, where Jew and Gentile are united in Christ as one new humanity, breaking down all dividing walls of hostility. Our adoption as "daughters" and "sons" of God is not based on our own "covenant" performance or merit, but entirely on God's sovereign grace received through faith in Jesus Christ, who is the mediator of a better covenant founded on better promises. In Christ, the remembrance of our "ways" leads not to despair, but to profound gratitude for the unmerited grace that transforms us and brings us into God's eternal family.

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Commentary on Ezekiel 16 verses 60–63

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 (Eze 16:53, Eze 16:55), 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; Jer 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 (Eze 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 (Eze 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 (Eze 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 (Eze 16:60): I will establish unto thee an everlasting covenant; and again (Eze 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 (Eze 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 (Eze 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 (Eze 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 60–63. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 10:5
Let us pray with all our heart that God would grant us to fight for truth to the very end of our mind and body.
Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 10:5
After receiving the price of my sins and being re-established, and the covenant made with me, then do I understand my evil deeds, and I am confounded, and within I punish myself.
JeromeAD 420
Commentary on Ezekiel
(Verse 59 and following) Thus says the Lord God: I will deal with you as you have done, you who have despised the oath and broken the covenant. But I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant. Then you will remember your ways and be ashamed when you receive your sisters, both the older and the younger. I will give them to you as daughters, but not on the basis of the covenant. I will establish my covenant with you, and you will know that I am the Lord, so that you may remember and be confounded, and never open your mouth again because of your shame, when I forgive you for all that you have done, says the Lord God. LXX: Thus says the Lord God: And I will do to you as you have done, as you have despised these things, in order to go against my covenant. And I will remember my covenant, which I made with you in the days of your youth, and I will establish for you an everlasting covenant, and you will remember your ways and be ashamed when you receive your older sisters with your younger ones, and I will give them to you as a test, not according to your covenant. And I will establish my covenant with you, and you shall know that I am the Lord, so that you may remember and be ashamed, and there shall be no more opening of your mouth from the face of your disgrace, when I have been propitious to you according to all that you have done, says the Lord God. Therefore I said to you: your crime and your disgrace you carry, whether you have carried or will carry; in order to receive what you deserve: because you have despised my oath, and nullified my covenant. But when it is fulfilled, I will kill, and I will give life: I will strike, and I will heal (Deut. XXXII, 39): then I will remember my covenant, which I once had with you. And I will raise up for you a covenant, not of the Law that has passed, but an eternal covenant of the Gospel: so that when you remember your ways, and receive your older and younger sisters, Samaria and Sodom and their companions, I will give them to you as daughters, or as a proof (for there must be factions (I Cor. XI, 19) and heresies, so that those who are approved may be made manifest), not based on your merit, but based on my mercy, and then you will know that I am the Lord; and you will remember my benefits, and be confounded, and say according to the Apostle: I am not worthy to be called an Apostle: because I have persecuted the Church of God (I Cor. XV, 9). And may your mouth no longer be closed because of your confusion. For it is the duty of the holy to open their mouth, as the Apostle says: My mouth is open to you, O Corinthians (2 Corinthians 6:11), and of the Lord Savior, who opened his mouth and taught them (Matthew 5), as it is also said in the psalm: I will open my mouth in parables (Psalm 78:2). But to the sinner it is said: You have sinned, be silent (Genesis 4). And: Why do you speak my covenant through your mouth? (Psalm 49:16). And: A sinner's praise is not beautiful on the lips (Sirach 15:9). And only a saint deserves to hear: Open your mouth, and I will fill it (Psalm 80:11). From this, we understand that even when we have regained our original glory through the mercy of God, indeed when we have received the eternal covenant of the Gospel, after the Lord has been appeased towards us in all that we have done, we should still have the memory of past sin and always keep our mouths shut, for we are saved not by our own works, but by the grace of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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