Ezekiel 16:62

Translation
King James Version
And I will establish my covenant with thee; and thou shalt know that I am the LORD:
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KJV (with Strong's)
And I will establish H6965 my covenant H1285 with thee; and thou shalt know H3045 that I am the LORD H3068:
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Complete Jewish Bible
and I will re-establish my covenant with you. Then you will know that I am ADONAI;
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Berean Standard Bible
So I will establish My covenant with you, and you will know that I am the LORD,
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American Standard Version
And I will establish my covenant with thee; and thou shalt know that I am Jehovah;
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World English Bible Messianic
I will establish my covenant with you; and you shall know that I am the LORD;
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Geneva Bible (1599)
And I wil establish my couenant with thee, and thou shalt knowe that I am the Lord,
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Young's Literal Translation
And I--I have established My covenant with thee, And thou hast known that I am Jehovah.
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See also
Jeremiah 24:7Ezekiel 6:7Ezekiel 20:43Ezekiel 20:44Ezekiel 39:22Ezekiel 16:60Hosea 2:18
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Jerusalem the Adulterous Wife
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SUMMARY

Ezekiel 16:62 stands as a profound declaration of Yahweh's unwavering faithfulness and sovereign initiative amidst Israel's profound spiritual infidelity. Following a scathing indictment of Jerusalem's harlotry and idolatry, this verse pivots dramatically to a promise of divine grace, asserting God's unilateral commitment to re-establish His covenant. It signifies not only a restoration of relationship but also a deeper, experiential knowledge of God's true identity and character, brought about by His redemptive actions rather than human merit.

CONTEXT

  • Literary Context: Ezekiel chapter 16 is a powerful and disturbing allegory, portraying Jerusalem (representing the nation of Israel) as an abandoned infant rescued, nurtured, and adorned by God, only to become a promiscuous harlot who betrays her divine Husband through idolatry and illicit political alliances with foreign nations. The bulk of the chapter (vv. 1-59) meticulously details Israel's spiritual adultery and the severe judgment it incurred, culminating in her utter humiliation and desolation. However, a surprising and pivotal shift occurs in verses 60-63. Despite Israel's profound and persistent unfaithfulness, God declares His intention to remember His original covenant (v. 60) and, astonishingly, to establish a new, everlasting covenant with her. Verse 62, therefore, is a central declaration within this turn, articulating the divine initiative to renew the covenant relationship, not based on Israel's worthiness, but solely on God's steadfast love and sovereign purpose, leading to a transformative knowledge of His identity. This unexpected grace underscores the depth of God's mercy, even in the face of egregious sin, and sets the stage for the ultimate restoration promised in Ezekiel 36.
  • Historical & Cultural Context: The prophecy of Ezekiel was delivered to the Jewish exiles in Babylon during a period of national catastrophe (c. 593-571 BC). Jerusalem had fallen, the Temple was destroyed, and the people were in exile, grappling with the theological implications of their suffering. They questioned God's faithfulness and their own identity as His chosen people. In this context, the covenant, particularly the Mosaic Covenant established at Mount Sinai, was central to Israel's understanding of its relationship with God. The allegory of marriage was a common biblical metaphor for the covenant relationship between Yahweh and Israel, making Israel's idolatry a form of spiritual adultery. The promise to "establish my covenant" would have resonated deeply with a people who felt their covenant had been broken and their relationship with God severed. The concept of "knowing" God (yada') in the ancient Near East was not merely intellectual assent but an intimate, experiential knowledge gained through relationship and shared experience, often involving loyalty and obedience. This verse promises that Israel's future knowledge of God will be a direct result of His redemptive actions, confirming His identity as the sovereign LORD of all creation.
  • Key Themes: This verse powerfully contributes to several overarching themes within Ezekiel and the broader biblical narrative. Firstly, it highlights God's Unilateral Covenant Faithfulness, emphasizing that His commitment to His promises is not contingent upon human performance but flows from His immutable character. Even when Israel has utterly failed, God declares, "I will establish my covenant," underscoring His divine initiative and steadfast love. This echoes the truth found in 2 Timothy 2:13. Secondly, it speaks to Restoration and Forgiveness, signifying a profound act of grace that transcends judgment. The establishment of a new covenant implies a complete renewal of the relationship, offering hope for healing and reconciliation despite past transgressions. Thirdly, the phrase "and thou shalt know that I am the LORD" points to an Experiential and Transformative Knowledge of God. This is not merely intellectual understanding but a deep, personal realization of His sovereignty, power, and redemptive nature, brought about by His faithful actions. This knowledge is intended to lead to repentance and humility, as further elaborated in Ezekiel 16:63. Finally, the verse underscores Divine Sovereignty and Initiative, affirming that God is the active agent in salvation. The covenant is not something Israel earns but something God graciously bestows and confirms, demonstrating His absolute control and benevolent purpose.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • establish (Hebrew, qûwm', H6965): A primitive root; to rise (in various applications, literal, figurative, intensive and causative); abide, accomplish, [idiom] be clearer, confirm, continue, decree, [idiom] be dim, endure, [idiom] enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, [idiom] but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-) rise (up) (again, against), rouse up, set (up), (e-) stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -rising). In this context, "establish" signifies God's active power in upholding and bringing to fruition His promises, ensuring the covenant's stability and effectiveness. It implies making the covenant permanent, enduring, and divinely fulfilled.
  • covenant (Hebrew, bᵉrîyth', H1285): From בָּרָה (in the sense of cutting (like בָּרָא)); a compact (because made by passing between pieces of flesh); confederacy, (con-) feder(-ate), covenant, league. In this context, it refers to a solemn agreement initiated by God, establishing a binding relationship with His people. Here, it is uniquely re-established unilaterally by God's grace, emphasizing His commitment despite Israel's unfaithfulness.
  • know (Hebrew, yâdaʻ', H3045): A primitive root; to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.); acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. This is not merely intellectual assent but a profound, transformative understanding gained through personal encounter and the realization of God's character through His actions.
  • LORD (Hebrew, Yᵉhôvâh', H3068): From הָיָה; (the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord. Compare יָהּ, יְהֹוִה. This is the sacred, covenantal name of God, YHWH (the Tetragrammaton), revealing His eternal, unchanging nature and His commitment to His covenant promises. The phrase "know that I am the LORD" is a recurring motif in Ezekiel, emphasizing God's self-revelation through judgment and salvation, leading to an undeniable recognition of His sovereign authority.

Verse Breakdown

  • "And I will establish my covenant with thee;": This clause highlights God's sovereign and unilateral initiative. Despite Israel's profound unfaithfulness, God, out of His own character and purpose, declares His intention to make His covenant firm and enduring. The future tense "I will establish" emphasizes divine agency and the certainty of this promise. It points to a new phase of the covenant relationship, one not contingent on Israel's performance but on God's steadfast love and power to fulfill. This is a promise of divine grace that transcends past failures and looks toward a future of restoration, demonstrating God's unwavering commitment to His redemptive plan.
  • "and thou shalt know that I [am] the LORD:": This second clause reveals the ultimate purpose and outcome of God's covenant re-establishment. Through God's faithful actions in restoring the covenant, Israel will come to a profound, experiential knowledge of His true identity as YHWH, the self-existent, covenant-keeping God. This "knowing" is not abstract or merely intellectual but a deep, transformative recognition of His sovereignty, power, and redemptive nature, brought about by their undeniable experience of His faithfulness. It signifies the end of their spiritual ignorance and idolatry, as they will undeniably witness and experience His unique deity and authority, leading to humility and a renewed relationship.

Literary Devices

Ezekiel 16:62, within its broader context, makes significant use of Allegory, where Jerusalem is personified as an unfaithful wife, allowing for a vivid and emotionally charged depiction of Israel's spiritual adultery and God's righteous judgment and subsequent surprising grace. The entire chapter serves as an extended Metaphor for the covenant relationship between God and His people, using the intimate imagery of marriage to convey the depth of both betrayal and faithful love. The phrase "know that I am the LORD" is a recurring Motto or Refrain throughout the book of Ezekiel, serving as a theological anchor that emphasizes God's self-revelation through His mighty acts, whether in judgment or salvation. This repetition underscores the ultimate goal of God's dealings with humanity: that His unique identity and sovereignty be recognized. The verse also employs Divine Speech, marked by the first-person pronoun "I," which powerfully conveys God's direct, authoritative, and unchangeable declaration of His intent and character, highlighting His active role in the covenant's establishment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 16:62 serves as a pivotal declaration of God's covenant faithfulness, demonstrating that His commitment to His people is rooted in His own immutable character, not their fluctuating obedience. This verse foreshadows the New Covenant, where God's law is written on the heart, and the knowledge of Him becomes intimate and universal. It underscores the profound truth that salvation is ultimately a work of divine grace, initiated and sustained by God alone. Even in the face of profound human failure, God's redemptive purpose prevails, leading to a deeper, transformative understanding of who He is. This re-establishment of the covenant, born out of divine mercy, promises a future where a true and lasting relationship with God is possible, founded on His unwavering love and power.

  • Jeremiah 31:31-34: This passage directly prophesies the New Covenant, emphasizing God's initiative to write His law on their hearts and declaring, "they shall all know me, from the least of them to the greatest."
  • Hebrews 8:8-12: Cites Jeremiah 31, explaining how the New Covenant, mediated by Christ, makes the old one obsolete, establishing a superior relationship based on grace and an internalized knowledge of God.
  • Romans 5:8: Affirms God's love for humanity even while they were still sinners, paralleling Ezekiel's message of God's grace extended to an unfaithful Israel.

REFLECTION AND APPLICATION

Ezekiel 16:62 offers profound comfort and challenge for believers today. It reminds us that God's covenant faithfulness is the bedrock of our hope, not our own merit or performance. In moments of profound failure, when we feel we have utterly betrayed God's trust, this verse assures us that His grace is greater than our sin. He remains committed to His promises, and His desire is for restoration and a deeper relationship. Our "knowing" of God is not merely intellectual assent to theological truths but an experiential encounter with His redemptive power in our lives. As we witness His faithfulness, His forgiveness, and His transforming work, our understanding of His character deepens, leading to genuine humility and a renewed desire to walk in His ways. This verse calls us to trust in God's unwavering character, to embrace His grace, and to allow His actions to shape our understanding of who He truly is, transforming our hearts and lives.

Questions for Reflection

  • How does God's unilateral decision to "establish" His covenant, despite Israel's unfaithfulness, challenge your understanding of grace and divine love?
  • In what ways have you experientially "known" the LORD in your own life, beyond mere intellectual understanding?
  • What specific areas of your life need to be brought under the transforming knowledge of God's sovereignty and faithfulness, as revealed in this verse?

FAQ

What does it mean for God to "establish" His covenant with an unfaithful people?

Answer: To "establish" (Hebrew: qûwm) the covenant means God will make it stand firm, confirm it, and bring it to full realization. In the context of Ezekiel 16:62, it signifies God's sovereign initiative to renew and secure His covenant relationship with Israel, despite their profound spiritual adultery and rebellion. It highlights that this re-establishment is not earned by Israel's merit or repentance, but flows solely from God's unchanging character and gracious purpose. It points to a new, unbreakable covenant that God Himself will uphold, ensuring its permanence and effectiveness. This divine action demonstrates God's steadfast love and commitment to His promises, even when His people are utterly undeserving, as seen in the later promise of a new heart in Ezekiel 36:26-27.

How does the "knowing" of the LORD in this verse differ from simply having information about Him?

Answer: The Hebrew word for "know" (yâdaʻ) in this verse implies a deep, intimate, and experiential knowledge, far beyond mere intellectual understanding or factual information. It's a knowledge gained through personal encounter, relationship, and the direct experience of God's actions. When God says, "thou shalt know that I am the LORD," He means that through His re-establishment of the covenant and His redemptive work, Israel will come to a profound, undeniable realization of His unique identity, sovereignty, and faithfulness. This knowledge is transformative, leading to humility, repentance, and a true recognition of His deity, as described in Ezekiel 16:63. It's a knowing that changes one's heart and life, acknowledging God's rightful place as the supreme LORD.

CHRIST-CENTERED FULFILLMENT

Ezekiel 16:62, with its promise of God's re-establishing His covenant and bringing His people to a true knowledge of Himself, finds its ultimate and glorious fulfillment in Jesus Christ. The "new covenant" promised here and elaborated upon in Jeremiah (e.g., Jeremiah 31:31-34) is definitively inaugurated through Christ's sacrificial death and resurrection. Jesus Himself declares at the Last Supper that His blood is "the new covenant in my blood" (Luke 22:20), establishing a covenant not based on human performance or external law, but on His perfect obedience and atoning work. Through Christ, God's promise to "establish my covenant" is made eternally secure, a covenant of grace that cannot be broken by human unfaithfulness. Furthermore, the experiential "knowing that I am the LORD" is fully realized in Christ. To know Jesus is to know the Father (John 14:7), and eternal life itself is defined as "that they know you, the only true God, and Jesus Christ whom you have sent" (John 17:3). Through the indwelling Holy Spirit, believers in Christ are given a new heart and a transformed mind, enabling an intimate, personal, and ever-deepening knowledge of God's character and His redemptive power, fulfilling the very essence of Ezekiel's prophecy. This new covenant in Christ is the ultimate expression of God's unilateral faithfulness, bringing reconciliation and true spiritual understanding to all who believe.

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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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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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