Verse 3

birth . . . nativity--thy origin and birth; literally, "thy diggings" (compare Isa 51:1) "and thy bringings forth." of . . . Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Eze 21:30). an Amorite . . . an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Jos 1:4; Amo 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Lev 18:24-25, Lev 18:28; Deu 18:12). Translate rather, "the Amorite . . . the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Gen 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Gen 26:34-35; Gen 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Eze 16:45).

Verse 4

Israel's helplessness in her first struggling into national existence, under the image of an infant (Hos 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Exo 1:15-22). navel . . . not cut--Without proper attention to the navel cord, the infant just born is liable to die. neither . . . washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [MAURER]. GESENIUS translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child. salted--Anciently they rubbed infants with salt to make the skin firm.

Verse 5

cast . . . in . . . open field--The exposure of infants was common in ancient times. to the loathing of thy person--referring to the unsightly aspect of the exposed infant. FAIRBAIRN translates, "With contempt (or disdainful indifference) of thy life."

Verse 6

when I passed by--as if a traveller. polluted in . . . blood--but PISCATOR, "ready to be trodden on." I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live." in thy blood--Though thou wast foul with blood, I said, "Live" [GROTIUS]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [CALVIN]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.

Verse 7

caused . . . to multiply--literally, "I . . . made thee a myriad." bud of . . . field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Act 7:14) [CALVIN]. But see Exo 12:37-38. excellent ornaments--literally, "ornament of ornaments." naked . . . bare-- (Hos 2:3). Literally, "nakedness . . . bareness" itself; more emphatic.

Verse 8

thy time of love--literally, "loves" (compare Sol 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Gen 15:13-14; Act 7:6-7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (Sol 1:3-6; Jer 31:3; Mal 1:2). spread my skirt over thee--the mode of espousals (Rut 3:9). I betrothed thee (Deu 4:37; Deu 10:15; Hos 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into . . . covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Isa 54:5; Jer 3:14; Hos 2:19-20; Mal 2:14). thou . . . mine-- (Exo 19:5; Jer 2:2).

Verse 9

washed I thee--as brides used to pass through a preparatory purification (Est 2:12). So Israel, before the giving of the law at Sinai (Exo 19:14); "Moses sanctified the people, and they washed their clothes." So believers (Co1 6:11). oil--emblem of the Levitical priesthood, the type of Messiah (Psa 45:7).

Verse 10

eze 16:10Psa 45:13-14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Isa 61:10). It is Messiah who provides the wedding garment (Rev 3:18; Rev 19:8). badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Exo 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Exo 25:5). fine linen--used by the priests (Lev 6:10); emblem of purity.

Verse 11

The marriage gifts to Rebekah (Gen 24:22, Gen 24:47).

Verse 12

jewel on thy forehead--rather, "a ring in thy nose" (Isa 3:21). a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Exo 19:6; compare Rev 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.

Verse 13

flour . . . honey . . . oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (Deu 32:13-14). exceeding beautiful-- Psa 48:2, the city; also, Psa 29:2, the temple. prosper into a kingdom--exercising empire over surrounding nations.

Verse 14

thy renown . . . among . . . heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (Kg1 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (Lam 2:15). my comeliness--It was not thine own, but imparted by Me.

Verse 15

Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (Deu 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her idols (Hos 2:8; compare Luk 15:12-13). playedst . . . harlot because of thy renown--"didst play the wanton upon thy name" [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Isa 1:21; Isa 57:8; Jer 3:2, Jer 3:6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty." his it was--Thy beauty was yielded up to every passer-by Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.

Verse 16

deckedst . . . with divers colours--or, "didst make . . . of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove") Kg2 23:7. the like . . . shall not come, neither shall . . . be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.

Verse 17

my gold . . . my silver-- (Hag 2:8). images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.

Verse 18

tookest thy . . . garments . . . coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband. my oil--the holy anointing oil sacred to God (Exo 30:22-25). Also that used in sacrifices (Lev 2:1-2).

Verse 19

My meat . . . I gave-- (Hos 2:8). set it before them--as a minchah or "meat offering" (Lev 2:1). a sweet savour--literally "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood! thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.

Verse 20

sons and . . . daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured--not merely to pass through the fire, as sometimes children were made to do (Lev 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Isa 57:5; Jer 7:31; Jer 19:5; Jer 32:35). Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mic 6:7).

Verse 22

not remembered . . . youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Eze 16:43, to which Eze 16:60 forms a lovely contrast (Jer 2:2; Hos 11:1).

Verse 23

woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.

Verse 24

eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jer 2:20; Jer 3:2).

Verse 25

at every head of the way--in the most frequented places (Pro 9:14). thy beauty . . . abhorred, . . . opened . . . feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.

Verse 26

fornication with . . . Egyptians--alliances with Egypt, cemented by sharing their idolatries. great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Eze 20:7-8; Eze 23:19-21). to provoke me--wantonly and purposely.

Verse 27

The consequent judgments, which, however, proved of no avail in reforming the people (Isa 9:13; Jer 5:3). delivered thee unto . . . Philistines-- (Kg2 16:6; Ch2 28:18-19). ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Eze 16:57; Jer 2:11).

Verse 28

unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.

Verse 29

multiplied . . . fornication in . . . Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Eze 23:14, &c.).

Verse 30

weak . . . heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Pro 10:29).

Verse 31

Repetition of Eze 16:24. not . . . as . . . harlot . . . thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Eze 16:33-34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."

Verse 32

instead of her husband--referring to Num 5:19-20, Num 5:29. FAIRBAIRN translates, "whilst under her husband."

Verse 33

Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.

Verse 35

Here begins the threat of wrath to be poured out on her.

Verse 36

filthiness--literally, "brass"; metaphor for the lowest part of the person [CALVIN]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jer 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. HENDERSON explains it, "Because thy money was lavished on thy lovers" (Eze 16:31, Eze 16:33-34). blood of thy children-- (Eze 16:20; Jer 2:34).

Verse 37

thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [HENGSTENBERG], (Isa 47:3; Jer 13:26; Hos 2:12; Nah 3:5). all . . . thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (Deu 23:3). I . . . will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Eze 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.

Verse 38

judge thee, as women that break wedlock-- (Lev 20:10; compare Eze 16:2). In the case of individual adulteresses, stoning was the penalty (Joh 8:4-5). In the case of communities, the sword. Also apostasy (Deu 13:10) and sacrificing children to Molech (Lev 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (Deu 13:15-16) is added, "they shall stone thee with stones and thrust thee through with . . . swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture. shed blood . . . judged-- (Gen 9:6). jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."

Verse 39

thine eminent place--literally, "fornication-chamber" (see on Eze 16:24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans (Eze 23:14-17). strip thee of . . . clothes-- (Eze 23:26; Hos 2:3). They shall dismantle thy city of its walls. fair jewels--literally, "vessels of thy fairness" or beauty; the vessels of the temple [GROTIUS]. All the gifts wherewith God hath adorned thee [CALVIN].

Verse 40

(Eze 23:10, Eze 23:47). Compare as to the destruction under Titus, Luk 19:43-44.

Verse 41

The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease. burn-- (Deu 13:16; Kg2 25:9). women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Psa 137:7). I will cause thee to cease . . . harlot-- (Eze 23:27). Thou shalt no longer be able to play the harlot through My judgments. thou . . . shall give . . . no hire . . . any more--Thou shalt have none to give.

Verse 42

my fury . . . rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Eze 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [CALVIN].

Verse 43

(Eze 16:22; Psa 78:42). In gratitude for God's favors to her in her early history. fretted me-- (Isa 63:10; Eph 4:30). thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zac 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Lev 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.

Verse 44

As . . . mother . . . her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Eze 16:3).

Verse 45

mother's . . . that loatheth her husband--that is, God ("haters of God," Rom 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Gen 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt. loathed . . . children--whom she put to death in honor of Saturn; a practice common among the Phœnicians. sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.

Verse 46

elder sister . . . Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [GROTIUS]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [FAIRBAIRN]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim. her daughters--the inferior towns subject to Samaria (compare Num 21:25, Margin). left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right." Sodom . . . daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.

Verse 47

their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (Kg1 11:5, Kg1 11:7). corrupted more than they--So it is expressly recorded of Manasseh (Kg2 21:9).

Verse 48

Sodom-- (Mat 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.

Verse 49

pride--inherited by Moab, her offspring (Isa 16:6; Jer 48:26), and by Ammon (Jer 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Gen 13:10), and producing "idleness." abundance of idleness--literally, "the secure carelessness of ease" or idleness. neither did she strengthen . . . the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Isa 16:3-4; Jer 48:27; Luk 16:19-21; Jam 5:1-5).

Verse 50

haughty--puffed up with prosperity. abomination before me--"sinners before the Lord" (Gen 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Gen 18:20; Gen 19:5). I took them away-- (Gen 19:24). as I saw good--rather, "according to what I saw"; referring to Gen 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."

Verse 51

Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings. justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jer 3:11; Mat 12:41-42).

Verse 52

Thou . . . which hast judged . . . bear thine own-- (Mat 7:1-2; Rom 2:1, Rom 2:17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Luk 13:2). thy shame--ignominious punishment.

Verse 53

Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [FAIRBAIRN]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [GROTIUS]. bring again . . . captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jer 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jer 48:47; Jer 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deu 32:32). captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Eze 16:60), not here; for Eze 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Eze 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Eze 16:41-42); but it does not contradict the subsequent promise of restoration to their posterity (Num 14:29-33), and to the elect remnant of grace [CALVIN].

Verse 54

bear thine own shame--by being put on a level with those whom thou hast so much despised. thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Eze 14:22-23).

Verse 55

(See on Eze 16:53).

Verse 56

Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (Pe2 2:6).

Verse 57

Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee. thy reproach of . . . Syria and . . . Philistines--the indignity and injuries done thee by Syria and the Philistines (Kg2 16:5; Ch2 28:18; Isa 9:11-12).

Verse 58

borne thy lewdness--that is, the punishment of it (Eze 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.

Verse 59

the oath--the covenant between God and Israel (Deu 29:12, Deu 29:14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.

Verse 60

The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Eze 16:22, Eze 16:43); also "My covenant," with "Thy covenant" (Eze 16:61; Psa 106:45); then the effect produced on her is (Eze 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Gal 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (Co2 3:3, Co2 3:6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them. everlasting covenant-- (Eze 37:26; Sa2 23:5; Isa 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jer 31:31-37; Jer 32:40; Jer 50:4-5; Heb 8:8-13).

Verse 61

thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Eze 16:60; Eze 20:43; Eze 36:31). ashamed--the fruit of repentance (Co2 7:10-11). None please God unless those who displease themselves; a foretaste of the Gospel (Luk 18:9-14). I will give them unto thee for daughters-- (Isa 54:1; Isa 60:3-4; Gal 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psa 110:2; Isa 2:2-3). "The king's daughter" in Psa 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters." not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Rom 3:3).

Verse 62

(Hos 2:19-20). thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.

Verse 63

never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Rom 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Rom 5:20). "If we would judge ourselves, we should not be judged" (Co1 11:31). all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Luk 7:47). The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [HENDERSON]. Next: Ezekiel Chapter 17

Verse 1

Again the word of the Lord came unto me, saying. The word of prophecy from the Lord, as the Targum; the following representation was made to him under a spirit of prophecy. Again the word of the Lord came unto me, saying. The word of prophecy from the Lord, as the Targum; the following representation was made to him under a spirit of prophecy. Ezekiel 16:2 eze 16:2 eze 16:2 eze 16:2Son of man, cause Jerusalem to know her abominations. That is, the inhabitants of Jerusalem, as the Targum; these are mentioned instead of the whole body of the people, because that Jerusalem was the metropolis of the nation, whose sins were very many and heinous: called "abominations", because abominable to God, and rendered them so to him; particularly their idolatries are meant; which, though committed by them, and so must be known to them, yet were not owned, confessed, and repented of by them, they not being convinced of the evil of them; in order to which the prophet is bid to set them before them, and show them the evil nature of them; and which he might do by writing to them, for he himself was now in Chaldea with the captives there. The Targum is, "son of man, reprove the inhabitants of Jerusalem, and show them their abominations.''

Verse 2

And say, thus saith the Lord God unto Jerusalem,.... To the inhabitants of Jerusalem, as the Targum: thy birth and thy nativity is of the land of Canaan; here the Jewish ancestors for a time dwelt and sojourned, Abraham, Isaac, and Jacob; and so the Targum, Jarchi, Kimchi, and Ben Melech, interpret the first word, "thy habitation" or "sojourning" (f): but whereas it follows, "and thy nativity", this does not solve the difficulty; which may be said to be of the land of Canaan, because their ancestors were born here; for though Abraham was a Chaldean he was called out of Chaldea into the land of Canaan, where Isaac was born; and so was Jacob, the father of the twelve tribes; besides, the Israelites were the successors of the Canaanites in their land, and so seemed to descend from them; and it is not unusual for such to be reckoned the children of those whom they succeed; to which may be added, that they were like to the Canaanites in their manners, particularly in their idolatries; and so their children, as such, are said to be the offspring and descendants of those whose examples they follow, or whom they imitate; see the history of Susannah in the Apocrypha: "So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart.'' (Susannah 1:56) thy father was an Amorite, and thy mother an Hittite; Abraham and Sarah, who were, properly speaking, the one the father, the other the mother, of the Jewish nation, were Chaldeans; and neither Amorites nor Hittites; yet, because they dwelt among them; are so called; and especially since before their conversion they were idolaters, as those were; besides, the Jews who descended from Judah, and from whom they have their name, very probably sprung from ancestors who might be Amorites and Hittites: since Judah married the daughter of a Canaanite, and such an one seems to be Tamar, he took for his son Er, and by whom he himself had two sons, Pharez and Zarah, from the former of which the kings of Judah lineally descended, Gen 37:2; besides, the Jews were the successors of these people, and possessed their land, and imitated them in their wicked practices, Amo 2:10; and these two, the Amorite and Hittite, of all the seven nations, are mentioned, because they were the worst, and the most wicked, Gen 15:16. The Jews (g) say Terah the father of Abraham, and his ancestors, came from Canaan. (f) "habitationes tuae", Pagninus, Calvin; "mansiones tuae", Montanus; "habitatio tua", Vatablus, Grotius; so R. Sol. Urbin. Ohel Moed, fol. 30. 1. (g) T. Bab. Sanhedrin, fol. 44. 2. & Gloss. in ib.

Verse 3

And as for thy nativity, in the day thou wast born,.... Which refers either to the time when Abraham was called out of Ur of the Chaldeans, who had before been an idolater; or rather to the time when the children of Israel were in Egypt, and there grew and multiplied, and became a numerous body of people; who, upon their coming out of it, were brought into some form, and became a nation or body politic, which may be called the day of their birth as a people; see Hos 2:3; thy navel was not cut; alluding to what is done to a newborn infant, when the midwife immediately takes care to cut the navel string, by which the child adheres to its mother, and takes in its breath and nourishment in the womb; but now, being of no longer use that way, it is cut and tied up, for the safety both of mother and child, who otherwise would be in great danger; and this denotes the desperate condition the Israelites were in when in Egypt, where they were greatly oppressed and afflicted, and in very imminent danger of being destroyed; to which the Targum refers it: neither wast thou washed in water to supple thee: which also is done, to an infant as soon as born, to cleanse it from the menstruous blood, to make the flesh sleek, and smooth, and amiable; which, as Kimchi and Ben Melech observe, is done in hot water: thou wast not salted at all; which was done, either by sprinkling salt upon it, or using salt and water (h), as a detersive of uncleanness, to prevent putrefaction, to dry up the humours, and harden the flesh, and consolidate the parts: nor swaddled at all; to bring the several members of the body into form and shape; see Luk 2:7; and these things being of necessity to be done immediately, were, as Kimchi observes, lawful to be done even on a sabbath day, according to the traditions of the elders (i). (h) Vid. Alex. ab Alex. Genial. Dier. l. 2. c. 25. (i) Vid. T. Bab. Sabbat, fol. 129. 2.

Verse 4

None eye pitied thee, to do any of these unto thee, to have compassion upon thee,.... Or, "one of these" (k); not so much as one of them: sad must be the case of an infant, when it meets with no tender heart or kind hand from midwife, nurse, or mother, to do these things for it: this is expressive of the helpless, forlorn, and unpitied state of the Israelites in Egypt; who, when their lives were made bitter with hard bondage, had no mercy shown them by Pharaoh and his taskmasters, Exo 1:14. So the Targum, "the eye of Pharaoh did not spare you to do one good thing for you, to give you rest from your bondage, to have mercy on you:'' but thou wast cast out in the open field; alluding to infants exposed by their unnatural parents, or unkind nurses, and left in an open field, or any desert place, to perish for want, unless some kind providence appears for them: this open field may design the land of Egypt, whither Jacob and his posterity were, being driven out of Canaan by a famine; and where, after the death of Joseph, they were exposed to the hardships and cruelties of the Egyptians; and who, commanding their male children to be slain, doubtless occasioned the exposing of many of them, as well as Moses, to which some reference may be had; and so the Targum paraphrases it, "and he (Pharaoh) decreed a full decree to cast your male children into the river, to destroy you when you were in Egypt:'' to the loathing of thy person, in the day that thou wast born; the Israelites were loathsome to the Egyptians, as every shepherd was an abomination to them, and such were they, Gen 46:34; and all this may be applied to the state and condition of men by nature, even of God's elect, whose extraction is from fallen man; descend immediately from unclean parents; are conceived in sin, and shapen in iniquity; can have no communication of grace from their parents, or others; by whom they cannot be washed from their sins, or sanctified, or clothed, or made righteous; but are in a hopeless and helpless condition; and are loathsome and abominable to God, and to themselves too, when they come to see the state they are in. (k) "unum ex istis", Junius & Tremellius, Piscator, Polanus; "unum ex his", Pagninus, Montanus, Starckius.

Verse 5

And when I passed by thee,.... Alluding to a traveller passing by where an infant lies, exposed, and looks upon it, and takes it up; or it may be to Pharaoh's daughter walking by the river side, when she spied the ark in which Moses was, and ordered it to be taken up, and so saved his life: and saw thee in thine own blood; keeping up the simile of a newborn infant, that has nothing done to it, but is all over covered with menstruous blood; denoting the wretched and miserable estate the Jews were in when in Egypt; when they were not only loathsome and abominable to the Egyptians, and ill used and unpitied by them; but were in danger of being utterly destroyed, and ready to expire. The word rendered "polluted" signifies "trodden underfoot" (l); like mire in the streets; and so denotes both pollution and distress; so the Israelites were trodden under foot by the Egyptians, when they made them to serve with rigour, in mortar, and in brick, and in all manner of service in the field; and so the Targum paraphrases it, "for it was manifest before me that you were afflicted in your bondage;'' as they then sighed and cried because of their bondage, the Lord looked upon them with an eye of pity and compassion, and delivered them, Exo 1:14; I said unto thee, when thou wast in thy blood, live: yea, I said unto thee, when thou wast in thy blood, live; the Lord preserved them and saved them alive, when they were near to ruin, and delivered them by the hands of Moses, which was as life from the dead; and this he did of his own sovereign good will and pleasure, and not for any worth or merit, in them, any goodness or righteousness of theirs; for this he did when they were in their blood, pollution, and guilt; and which, that it might be observed, is repeated. The word for "blood", which is thrice mentioned, is in the plural number, "bloods"; and denotes not the blood of circumcision, and the blood of the passover; for, or by which, the Lord had mercy upon them, and redeemed them, as the Targum and Jarchi interpret it; but the abundance of it, as upon a newborn infant; and the great pollution and distress in which the Israelites were, through the many murders committed on them by their enemies. The whole is an emblem of the state and condition the elect of God are in, when they are quickened by him; who are by their first birth unclean; under the pollution, power, and guilt of sin; wallowing and weltering in it; deserving of the wrath of God, and liable to punishment for it; trodden under foot, quite neglected and despised in all appearance; and are both hopeless and helpless: when the Lord "passes" by them, not by chance, but on purpose, knowing where they are; and this he often does by the ministry of the word, under which they are providentially cast; and where he "sees" them, and looks upon then, not merely with his eye of omniscience, much less with an eye of scorn, contempt, and abhorrence; but with an eye of pity and compassion, and even of complacency and delight in their persons, though not in their sins: and when he speaks life into them, a principle of spiritual life; or quickens them by his word, so that they live a life of faith and holiness, which issues in everlasting life: this flows from divine love, and is the effect of divine power; it is of pure rich grace, and not of man's merit; as his case, being in his blood, and dead in sins, show; see Eph 2:4. (l) "conculcatam", Pagninus, Montanus, Starckius; "praebentem conculcandam te", Junius & Tremellius, Polanus, Piscator.

Verse 6

I have caused thee to multiply as the bud of the field,.... Or, "made thee millions" (m); like the spires of grass in the field. This refers to the multiplication of the children of Israel in Egypt, especially after the death of Joseph, and even while they were sorely afflicted, and likewise in later times. Jacob went down to Egypt with seventy five persons only, but when his posterity returned from thence, they were above six hundred thousand that were able to go forth to war, Gen 46:27; see Exo 1:7; and thou hast increased and waxed great; and became large families, kindreds, and tribes, as the Targum interprets it; as a child grows up, and becomes adult: and thou art come to excellent ornaments; or, "ornament of ornaments" (n); as a young woman, when she is grown up, comes to wear better and finer clothes than in infancy; perhaps there is an allusion to the jewels the Israelites brought out of Egypt with them: this may be applied to the laws, statutes, and ordinances given them, which were an "ornament of grace" unto them, Pro 1:9; thy breasts are fashioned; swelled and stood out; were come to a proper size and shape, as in persons grown and marriageable; see Sol 8:10; and thine hair is grown; an euphemism, expressive of puberty, which in females was at twelve years of age: whereas thou wast naked and bare; in a state of infancy. Jarchi and Kimchi interpret this of the Israelites being without the commandments. The whole of what is here said, may be applied to quickened and converted persons, who grow in grace, and increase in spiritual knowledge; and are adorned with the ornaments of grace and good works; and attend to the word and ordinances, which are the church's breasts; who, while in their nature state, were naked and destitute of righteousness and grace. (m) "millia dedi", Pagninus, Montanus; "in multa millia", Tigurine version; "in myriadem te auxi", Piscator; so Ben Melech. (n) "ornamenta ornamentorum", Pagninus, Montanus; "in ornamentum ornamentorum", Calvin; "pulchritudinem pulchritudiuum", Starckius; so Ben Melech; "elegantiam elegantiarum", Cocceius.

Verse 7

Now when I passed by thee, and looked upon thee,.... Which the Targum refers to the Lord's appearance to Moses in the bush; See Gill on Eze 16:6; behold, thy time was the time of love; which the Targum explains of the time of redemption of the people of Israel out of Egypt, which was an instance of the great love of God unto that people; and which time was fixed by him; and when it was come, at the exact and precise time, the redemption was wrought; see Gen 15:13; and so there is a set time for the calling and conversion of God's elect, who are therefore said to be called according to purpose; and, when that time comes, all means are made to concur to bring it about: and this is a time of love; for though the love of God to his people is before all time, yet it is manifested in time; and there are particular times in which it is expressed unto them; and the time of conversion is one of them; and indeed it is the first time that there is a manifestation and application of the love of God made to the souls of his people: and this is a "time of loves" (o); as it is in the original text; denoting the large abundance of it which is now shown forth; and the various acts of it now done; as bringing of them out of a most miserable condition, out of a horrible pit; plucking them as brands out of the burning; quickening them when dead in sin; speaking comfortably to them, and applying pardoning grace and mercy to their souls: and it may include both the love of God to his people, and their love to him; for now is the love of their espousals, and the kindness of their youth, Jer 2:2; the grace of love is now implanted, to God and Christ, to his people, word, worship, and ordinances, which before had no place in them: and I spread my skirt over thee, and covered thy nakedness; the Lord espoused the people of Israel to himself in the wilderness, after he had brought them out of Egypt, and took them under the wings of his protection; both which this phrase may be expressive of; see Rut 3:9. Some understand this of his giving them the spoils of the Egyptians, and also the law: it may very well be applied to the righteousness of Christ, which is often compared to a garment, for which the skirt, a part, is put; and this is put on as a garment, and answers all the purposes of one; and particularly covers the nakedness of men, which their own righteousness will not do; this the Lord spreads over his people, and covers them with; and being clothed with this, they shall not be found naked: yea, I sware unto thee; to his love expressed to his people, and to his covenant he entered into with them, neither of which shall ever be removed; and this makes to their abundant comfort; see Psa 89:3; and entered into covenant with thee, saith the Lord God; as he did with the people of Israel at Horeb, and which was a sort of a marriage contract with them; see Deu 29:1; the covenant of grace was made from everlasting with Christ, and the elect in him; but is made manifest at conversion, when the Lord makes himself known unto them as their covenant God; leads them to Christ the Mediator of it; sends his Spirit down into their hearts, to make them partakers of the grace of it; and shows them their interest in the blessings and promises of it; all which may be meant by the phrase here used: and thou becamest mine; as Israel did at the time before mentioned, became the Lord's peculiar people, and were avouched as such by him, Exo 19:5; so, in conversion, those who before were secretly the Lord's by electing and redeeming grace, become openly his by calling and sanctifying grace. (o) "tempus amorum", Pagninus, Montanus, Junius & Tremellius, Polanus, Piscator, Cocceius, Starckius.

Verse 8

Then washed I thee with water,.... Brought the Israelites out of the mean, abject, servile, and sordid state in which they were, when among the mortar, bricks, and pots, into a state of liberty; so the Targum, "and I redeemed you from the servitude of the Egyptians; and I removed the strength of dominion from you, and brought you into liberty;'' perhaps some reference may be had to the ceremonial ablutions enjoined them; they were washed before the covenant was made with them at Mount Sinai, just referred to; their priests, sacrifices, vessels, and all unclean persons, were to be washed, and purifications were prescribed them: yea, I thoroughly washed away thy blood from thee: as with an inundation overflowing; so the word (p) signifies; very fitly is this mentioned, since in Eze 16:6; they are said to be "polluted in their blood", and now washed from it: all men are defiled with sin, originally, naturally, internally, and universally; nor can they cleanse themselves by anything they can do, God only can; and this he promises to do; and this he does, not with water baptism, which does not take away sin, original or actual; nor with the washing of regeneration, or by regenerating grace; though that is sometimes compared to water; which, among other things, is of a cleansing nature; and of which men are born again, and by it sanctified; and which is done by the Spirit, who is a spirit of judgment and burning, by whom the faith of the daughter of Zion is washed away; and because this is done by the word and ordinances as means, hence these are called waters; see Eze 36:25; yet hereby men are not "thoroughly" washed; though a clean heart is created in them, a new man is formed in righteousness and true holiness; yet the filthiness of the old man remains, which appears in thoughts, words, and actions; but the thorough washing is by the blood of Christ; that is the fountain opened for sin and uncleanness; with this men are washed by Christ from their sins; this has a purgative and cleansing nature; and it cleanses from all sin, and justifies from everyone; so that hereby a man thoroughly washed is clear of all sin, none to be found or seen in him; he is without spot or wrinkle, or any such thing; and has solid peace in his soul; his heart being sprinkled with this blood from an evil conscience, and, being purged, has no more conscience of sin; so that this is expressive of the fulness of justifying and pardoning grace: and I anointed thee with oil; alluding to the anointing oil, with which the priests, tabernacle, and vessels, were anointed; or to the land of Canaan, a land of oil olive, into which the Israelites were brought; or to the custom of washing and anointing women before marriage; see Rut 3:3; and to the use of oil in baths, which was frequent: this may spiritually design the grace of the Spirit, which, like the oil on Aaron's head, is exceeding "precious", as are faith, hope, and love; and, like the "pure" oil for the candlestick, productive of purity of heart, lip, and life; of a delightful smell, as are the church's ointments she has from Christ, Sol 1:3; and very cheering and refreshing, and therefore called oil of gladness, Psa 45:7; and ornamental and beautifying, as all grace is; and oil will not mix with another liquor, as grace will not with sin and corruption, and is of an abiding nature: now it is God that anoints with this; this oil comes from the God of all grace; is fro, in Christ the Holy One, and out of his fulness; from him the head it descends to all his members, and is applied by the blessed Spirit; see Co2 1:21. (p) "ut inundans eluerem sanguinem tuum", Junius & Tremellius, Polanus; "inundavi sanguines tuos", Montanus; "affundendo ablui", Cocceius.

Verse 9

I clothed thee also, with broidered work,.... Or, "with needle work" (q); with garments of divers colours, like Joseph's coat; perhaps it may refer to the rich raiment borrowed of the Egyptians, when they came out from thence. So the Targum, "and I clothed you with various garments, the desirable things of your enemies;'' and which, with their other clothes, waxed not old all the while they were in the wilderness; see Exo 12:35; this may be expressive, either of the various graces of the Spirit of God, with which the saints are clothed and adorned; and, when exercised by them, are said to be put on as a garment, Col 3:12; or rather of the righteousness of Christ, called "raiment of needle work", Psa 45:14; and shod thee with badgers' skin; the same the covering of the tabernacle was made of, Exo 26:14; and though the word here used may not design the creature we so call, yet may intend one whose skin was fit for shoe leather, and was very beautiful, and perhaps durable; reference may be had to the shoes of the Israelites in the wilderness, which waxed not old, Deu 29:5. Some think only the hyacinth or purple colour is here meant; and so the Septuagint version renders the word; agreeably to which Bochart (r) gives this version of the words, "I shod thee with the purple"; that is, with shoes of a purple colour; and it is very probable that of this colour were the shoes wore by the Jewish women of the first rank; since, as the same writer has not only shown from Procopius that great personages in other nations used to wear such, as the Persian and Roman emperors; who, in their own countries only, might wear them; but this was the custom of neighbouring provinces, particularly the Tyrian women, as Virgil (s) plainly suggests. Bynaeus (t) is of opinion that they were of a red or scarlet colour; and that the words should be rendered, "I shod thee with scarlet"; that is, with scarlet coloured shoes; which he observes have been in great esteem and use among persons of figure and quality; and, be they of what colour they will, they were, no doubt, made of skins of value, fine, soft, and pliable; as the Targum paraphrases it, "I put precious shoes (or shoes of value) upon your feet:'' and therefore cannot be well thought to be made of badgers' skins, of which it was never known that shoes were made; with those indeed quivers and shields have been covered, and of those the harness of horses and collars of dogs have been made; but not men's shoes, and much less the shoes of delicate women. This may denote the agreeable walk of the saints, having their feet shod with the preparation of the Gospel of peace; or a conversation agreeable to the Gospel of Christ; which is very beautiful, and in which they are enabled to continue by the power and grace of God; see Luk 15:22; and I girded thee about with fine linen; as the high priest was with the linen girdle of the ephod, Exo 28:8. So the Targum, "and I separated from you the priests, that they might minister before me with linen mitres, and the high priest in garments of divers colours;'' all the saints are made priests to God, and art girt about with the girdle of love, which constrains them to fear and serve the Lord with all readiness and cheerfulness: and with the girdle of truth, which they cause to cleave and keep close unto them; see Eph 6:14; and I covered thee with silk. The Targum interprets this of the clothing of the high priest; but, if respect is had to that, silk cannot be intended; for, as the Jews themselves say (u), the priests were not clothed for service, in the house of the sanctuary, but with wool and linen; and indeed, though the Jewish commentators in general, as Jarchi, Aben Ezra, and Kimchi, and others (w), as well as our version, take the word here used to signify silk; yet, as Braunius (x) observes, it does not appear that this was known among the Jews in the times of Ezekiel, nor even before the times of Christ; nor was it known among the Romans before the times of Augustus. The word seems to be derived from an Arabic word (y), which signifies to colour or paint clothes; and may be rendered painted or coloured cloth, or garments; and so the Targum renders it died or coloured garments; and so Aquila translates it by a "flowered garment", either painted or wrought with flowers; and so Jerom, and the Vulgate Latin, by "polymitium", a garment of divers colours; and may signify; as before, the rich apparel of the Jews, and the plenty of good things enjoyed by them; see Luk 16:19; and, in a mystical sense, the beautiful clothing of the church, with the robe of Christ's righteousness, and the graces of the Spirit. (q) "veste acupicta", Vatablus, Grotius; "acupicto", Montanus, Cocceius, Starckius. (r) Hierozoicon, par. 2. l. 3. c. 31. col. 992. (s) "Virginibus Tyriis mos est gestare pharetram, Purpureoque alte suras vincire cothurno". Aeneid l. 1. (t) De Calceis Hebr. l. 1. c. 5. sect. 16. (u) Misn. Celaim, c. 9. sect. 1. (w) "serico", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Starckius. So Buxtorf, Stockius, &c. (x) De Vestitu Sacerdot. Hebr. l. 1. c. 8. p. 168, 169. (y) "coloravit, pinxitque pannum. Hinc" "coloratus, pinctusque, pannus", Golius, col. 2678, 2679. Castel. col. 996.

Verse 10

And I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Pro 1:8; but may be as well understood of good works done in obedience to them, from a right principle, and to right ends; which adorn professors of religion, their profession, and the doctrines of Christ, which they profess, Ti1 2:9; or rather the graces of the Spirit, which are all of them very ornamental to the saints, as faith, hope, love, humility, &c. and are in the sight of God of great price, Pe1 3:3; and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God: and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it, "and with the holiness of my great name I sanctified you;'' and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Sol 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Eph 1:3, Rom 8:30; and both graces and blessings make the saint very beautiful.

Verse 11

And I put a jewel on thy forehead,.... The same with the nose jewel, which was hung upon the forehead, and reached down to the nose and mouth; and, however disagreeable it may seem to us, was reckoned very ornamental in the eastern countries, Isa 3:21; and where now, as in Persia, as well as in all the Levant, the women put rings through their noses, which they pierce with needles, as Monsieur Thevenot (z) relates; so Dr. Shaw (a) says that nose jewels are used still by the Levant Arabs. The Targum applies it to the ark, thus, "and I put the ark of my covenant among you;'' but may be better applied a public profession of religion, which every good man ought to make, and take up from principles of grace received; this is bearing the name of Christ and the name of his Father in their foreheads; which is very ornamental to the believer, and well pleasing to Christ, Rom 10:9; and earrings in thine ears. The Targum is, "and the clouds of my glory overshadowed you;'' but it may be better interpreted of the spiritual ears God gives his people in conversion; by which they hear his word, so as to understand it; hear the voice of Christ, so as to distinguish it from the voice of a stranger; and hear his Gospel, so as to believe and receive it, approve of it, and love it, and act in conformity to it: and a beautiful crown upon thine head. The Targum paraphrases it thus, "and an angel, sent from before me, led at the head of you:'' referring to Exo 23:20; with which Jarchi compares Mic 2:13 but may be better illustrated by the beautiful crown of twelve stars, the doctrine of the twelve apostles of Christ, said to he upon the head of the church; and is upon the head of every believer that holds the mystery of the faith in pure conscience; that holds fast the faithful word, and will not let it go, that so no man may take away his crown, Rev 12:1. (z) Travels, par. 2. B. 2. c. 9. p. 94. (a) Travels, p. 241. Ed. 2.

Verse 12

Thus wast thou decked with gold and silver,.... The Targum interprets it of the tabernacle adorned with gold and silver, and linen curtains, of various dies and colours; but it refers to the ornaments, bracelets, chain, earrings, and crown before, mentioned; see Psa 45:9; and thy raiment was of fine linen, and silk, and broidered work; See Gill on Eze 16:10; with this compare Rev 19:8; thou didst eat fine flour, and honey, and oil; which did not a little contribute to her beauty and comeliness; see Dan 1:15; this the Targum explains of the manna with which the Lord fed the Israelites in the wilderness, and was good, like fine flour, and honey, and oil; and had, as Jarchi says, the taste of them all: but may be better applied to spiritual provisions believers are fed with; to the Gospel, and the doctrines of it, which are as nourishing and strengthening as bread of fine flour; as sweet as honey to the taste; and which make fat and plump, and cause the face to shine as oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom; the Targum is, "and ye became rich, and were greatly strengthened, and prospered, and ruled over all kingdoms;'' and had its accomplishment, as Kimchi observes, when the time of the kingdom of the house of David came: land is true of all believers, who are a kingdom of priests, a royal priesthood, kings and priests unto God; have a kingdom of grace; now, which can never be moved, and lies in righteousness, peace, and joy, in the Holy Ghost; and are heirs of a kingdom of glory hereafter.

Verse 13

And thy renown went forth among the Heathen for thy beauty,.... Which consisted of the above things: with this compare Deu 6:4, Psa 48:2; the church's beauty lies in the righteousness of Christ imputed, to her; in the holiness of Christ reckoned unto her; in the blood of Christ being upon her, by which she is washed and cleansed, justified and pardoned; and in the graces of the Spirit of Christ implanted in her; and in the salvation of Christ she is interested in; and in the presence of Christ, which is the beauty of the Lord upon her; and in being in Gospel order, and having Gospel ordinances; see Psa 45:11; for it was perfect through my comeliness, which I had put upon thee, saith the Lord God; all the outward happiness and prosperity of the Israelites in the days of David and Solomon, or at other times, was not, as Kimchi observes, of themselves, but of the Lord: and so the comeliness of the saints and people of God is not of themselves; they are by nature black and deformed; they are defiled with original and actual sin; they are as an unclean, thing; they are corrupt, abominable, and loathsome; and as they have not their comeliness by nature, so not by art; as it is not native to them, it is not acquired by them; they do not obtain it by their humiliation, repentance, and services; these cannot remove their natural blackness and uncomeliness, or wash away their sins, and render them beautiful in the sight of God, Jer 13:23, Jer 2:22; but they have their comeliness from another, from Christ, who is altogether lovely; and from his righteousness, which is put on them; and so they are in him, and, through that, perfectly comely, a perfection of beauty, all fair, and without spot, even the fairest in the whole creation, complete in Christ, and perfect in him, Psa 50:2.

Verse 14

But thou didst trust in thine own beauty,.... As the Jews did in external gifts bestowed upon them; in their outward prosperity and grandeur; in their riches, wealth, and wisdom; and in the extent of their dominions, as in the days of David and Solomon; and in such things men are apt to; put their trust and confidence, and to be elated with, and grow proud and haughty, as a woman because of her beauty: so some professors of religion trust in a form and profession of it; in speculative knowledge, and in outward duties and services; being unconcerned for inward purity and: holiness; and not trusting in the righteousness of Christ, the real beauty of saints: and playedst the harlot because of thy renown; or "name" (b); which the Jews got among the nations round about them, for their wisdom, riches, and power; which was a snare unto them, as a woman's beauty is to her; and they were admired and courted, and complimented by their neighbours, and so drawn into idolatrous practices, as women into fornication and adultery by the admirers of them: idolatry, which is here meant, is frequently signified by playing the harlot, or by fornication and adultery: or "thou playedst the harlot in thy name" (c); alluding to the custom of harlots, notorious infamous ones, who used to set their names over the apartments, to direct men unto them; and so it may denote how famous and notorious the Jews were for their idolatries, and how impudent in them. Jarchi interprets this of the calf of the wilderness, and other idolatries which the tribe of Dan committed there; but it rather respects the idolatries committed from the times of Solomon to the captivity, which were many, and often repeated; and though sometimes a stop was put to them by pious princes, yet broke out again: so trusting in a man's own righteousness, or in any outward thing, is idolatry; and also false worship and superstitious observances: and pouredst out thy fornication on everyone that passed by: which expresses the multitude of their idolatries; the measure of them, which ran over; the fondness they had for every idol of their neighbours; like a common strumpet, that prostitutes herself to everyone, not only to the men of her own place and city, but to all strangers and travellers; so the Jews, not content with the idols they had, embraced all that offered or their neighbours could furnish them with: his it was; or "to him it was"; her desire, her lust, her fornication; everyone that passed by, that would might enjoy her; so the Jews were reader to fall in with every idol and every idolatrous practice. The Targum renders this clause, "and it is not right for thee to do so;'' to commit and multiply idolatry. (b) "propter nomen tuum", Pagninus, Montanus, Piscator. (c) "In nomine tuo", V. L. Munster, Tigurine version, Grotius; "super nomen tuum", Starckius; "cum nomine tuo", Junius & Tremellius.

Verse 15

And of thy garments thou didst take,.... Which were made of fine linen, silk, and broidered work; which God had given them, and they were richly clad with: and deckedst thy high places with divers colours; that is, with garments of divers colours; either they erected tents on their high places, made with these; or they covered their altars with them, which were on their high places for the ornament of them, as harlots deck their beds to allure their lovers; see Pro 7:16; or "thou hast made for thyself high places spotted" (d); so the word is rendered in Gen 30:32; alluding to garments spotted with the flesh by adulterers. The Targum is, "thou hast made for thyself high places covered with idols": and so the Septuagint version renders it, "idols sewed together". The word, in the Talmudic language (e), has the signification of sewing. These idols were decked as children's babies are; and so the Syriac version, "thou hast made for thyself babies"; images like babies, richly dressed with their garments above described, such as the papists now have; and playedst the harlot thereon; committed idolatry on the high places; or "with them" (f); that is, with the images and idols decked with their garments, which were set on those high places: the like things shall not come, neither shall it be so; the like idolatries shall set be committed any more; and after the Babylonish captivity worshipping of idols was not practised by the Jews; nor is it to this day: or such "things have not come yet", and there "shall not be" the like (g); the sense is, there never were such idolatries committed by this people before; and there hover shall be, or will be, the like afterwards. Kimchi's note is, "the high places shall not come as these; as if it was said these shall not be in futurity; and there shall not be a man or a people that shall make like these for multitudes;'' so Ben Melech; and "high places", does agree with "come". The Targum joins this with the preceding clause, ""and playedst the harlot" with them, as is not right and fit'' (d) "et fecisti tibi excelsa maculosa", Montanus; "excelsa conspera maculis", Calvin; "latis maculis interstincta", Junius & Tremellius, Piscator, Polanus. (e) T. Bab. Gittin. fol. 45. 2. Misn. Celim, c. 27. sect. 6. (f) "iisque", Ar. Interp. (g) "non eventurae sunt tales scortationes, nec erit qui sic scortetur", Piscator.

Verse 16

Thou hast also taken thy fair jewels of my gold, and of my silver, which I had given thee,.... Or "thy glorious vessels of gold and silver" (h); meaning either the vessels of gold and silver in the temple, as Jerom thinks, which they converted to idolatrous uses; or rather their own household vessels of gold and silver which God had given them, as the bounties of his providence, and he had still a right unto, and which they made use of to the dishonour of his name; which argued great ingratitude in them: and madest to thyself images of men; images in the shape of men; some were in the shape of women, others in the shape of men; here only male images are mentioned, because the idolatrous Jews are represented by an adulterous woman committing adultery, with men; and these were made by themselves, of their jewels of gold and silver; or of their golden and silver vessels, which they had to eat and drink out of; these, they melted down and made idols of them in the form of men, just as the molten calf was made of the earrings of the women, Exo 32:3; to which some refer this passage: and as it was a piece of egregious folly in themselves to part with their jewels and plate for such purposes, and of great ingratitude to God, their benefactor, so of the grossest stupidity and ignorance to worship images so made; which was equally as stupid, or more so, than if a woman should embrace the image of a man, instead of a man himself, as it follows: and didst commit whoredom with them: the images: that is, idolatry, which is spiritual adultery. (h) "vasa gloriae tuae de auro meo, et de argento meo", Pagninus, Montanus; "vasa tua insigniora et elegantiora, facta ex auro meo?" Vatablus.

Verse 17

And tookest thy broidered garments, and coveredst them,.... The images of men, the idols they worshipped; see Jer 10:4; so the Papists at this day cover their idols, the images of the Virgin Mary, and other saints, with rich apparel, to draw the attention, admiration, and reverence of the people to them: and thou hast set mine oil and mine incense before them; the oil which the Lord gave them for food, the land of Canaan being a land of oil olive; or which was to light the lamps in the temple with; or was used in sacrifice to the Lord, particularly in the meat offerings; and the incense, which was offered unto him on the altar of incense; these were set upon the altars of idols, and before them, the male images before mentioned; see Hos 2:8.

Verse 18

My meat also which I gave thee,.... Or "my bread" (i); a general name for all eatables. The Targum renders it, "my good things.'' The Jews apply it to the manna, which, they say, descended the same day the molten calf was made, and they set it before it. This interpretation Jarchi and Kimchi make mention of; it includes what follows: fine flour, and oil, and honey, wherewith I fed thee; for the land of Canaan was a land of wheat, of which fine flour was made; and of olives, from whence was the best oil; and a land flowing with milk and honey; and which was given by the Lord, and so he might be said to feed them with them: and instead of glorifying him, and being thankful for them, and using them in the manner they ought, thou hast even set it before them for a sweet savour; that is, they made a meat offering of their fine flour, oil, and honey, and set it before their idols; to gain their favour and good will; to appease them, and render them propitious; supposing it would be acceptable unto them; all these things were used in meat offerings and sacrifices unto the Lord, excepting honey, and that was forbid; but was in use among the Gentiles; see Lev 2:1; and thus it was, saith the Lord God; all this idolatry, ingratitude, and folly, have been committed; it is most notorious, there is no denying it; I, who am the Lord God omniscient, affirm it. The Targum puts it by way of question, and even of astonishment and admiration, "are not all these things done, saith the Lord God!'' (i) "et panem meum", V. L. Pagninus, Montanus, Starckius.

Verse 19

Moreover thou hast taken thy sons and thy daughters,.... Their own flesh and blood; which were more than to take their clothes, and cover their idols with them, and their food, and set it before them to part with them was much, but to part with these, and that in such a shocking manner as after mentioned, was so irrational and unnatural, as well as impious and wicked, as is not to be paralleled; and what increased their wickedness was, that these were not only their own, but the Lord's: whom thou hast borne unto me; for, though they were born of them, they were born unto the Lord, the Creator of them, the Father of their spirits, and God of their lives, and who had the sole right to dispose of them; nor was it in the power of their parents to take away their life at pleasure; for the Lord only has the sovereign power of life and death: and these hast thou sacrificed unto them: the male images before mentioned; one of which was Molech, who is here particularly designed: to be devoured; in the arms of that image; or to be consumed by fire, in which they were burnt, when sacrificed unto it. The Targum is, "for oblation and worship;'' is this of thy whoredoms a small matter; which was so dreadfully heinous and inhuman, yet by some reckoned a small matter; this was not the least of their idolatries, but, of all, the most shocking, and the most aggravated: or the sense is, is it a small thing that thou shouldest play the harlot, or worship idols? is it not enough for thee to do so, but thou must sacrifice thy children also to them? and which are not only thine, but mine, as follows:

Verse 20

That thou hast slain my children,.... By creation, as all born into the world are; and by national adoption, as all the Jewish children were; and particularly the firstborn were eminently his, and which are here designed, as Jarchi interprets it; for they were the children that were slain and sacrificed to Molech; see Eze 20:26; and delivered, them to cause them to pass through the fire for them? for the sake of idols, for the worship of them; this they did before they were slain; they first caused them to pass through between two fires, and so dedicated them to the idol, and then slew them; or slew them by burning them in the fire, or by putting them into the arms of the "idol", made burning hot.

Verse 21

And in all thine abominations and thy whoredoms,.... Or idolatries, which were abominable to God, and were many; of which that just mentioned was not one of the least: thou hast not remembered the days of thy youth; the destitute and forlorn condition then in, and what favours were then bestowed: when thou wast naked and bare, and wast polluted in thy blood; See Gill on Eze 16:6; See Gill on Eze 16:7; which is mentioned to upbraid the Jews with their ingratitude; they forgetting the miserable condition they were in in Egypt, and what great things the Lord had done for them in bringing them out from thence, and the obligations they were laid under to him: and yet, after all this, to commit such abominable iniquities, and in the midst of them all never once call to mind what they had received from him; which might have been a check to their idolatries, but so it was not.

Verse 22

And it came to pass after all thy wickedness,.... This refers either to what goes before, so Kimchi; and the sense is, it shall be again as it was at first, after and because of all the above wickedness committed, thou shalt be left naked and bare, and destitute of all that is good: or rather to what follows in the next clause; and the meaning is, to all this wickedness before mentioned, which was so great that it might be thought nothing more could be added to it; and yet the following things were, as building an eminent place, and high places, in all streets and heads of ways: woe, woe unto thee, saith the Lord of hosts; which is repeated, to show the indignation of the Lord against all this wickedness; to arouse their attention to their sin and punishment, and to show the certainty of it; and it may be it denotes both their misery in this world, and in that to come. The Targum of the whole is, "what shall be in thine end for all thy wickedness? the prophet said unto her, woe unto thee, because thou hast sinned; woe unto thee, because thou art not converted, saith the Lord God.''

Verse 23

That thou hast also built unto thee an eminent place,.... Or a "brothel" (k); and so the Septuagint version, "a whoring house"; not content to commit idolatry privately, they built a public place for idolatrous worship. The Targum renders it, "altar", The word has the signification of a pit or ditch; with which compare Pro 22:14; and hast made thee an high place in every street; of Jerusalem, and other cities; it was usual to erect high places in streets, where altars were built, and idols set up to be worshipped: it denotes the public manner in which they committed idolatry, and the multitude of their idols; which shows their impudence and hardness of heart. (k) , Sept. "lupanar", V. L. "prostibulum", so some in Starckius.

Verse 24

Thou hast built thy high place at every head of the way,.... Where two or more ways, or two or more streets, met; and so was most conspicuous, and was seen from different parts; which shows the same as before: and hast made thy beauty to be abhorred; by the Lord himself, Who otherwise greatly desires and delights in the beauty of his people, when they worship him, Psa 45:11; and by all good men, and such as fear the Lord, who cannot but abhor such idolatrous practices, and those that are guilty of them; and even by the Heathens themselves, to whom the Jews became mean and despicable, when they fell into idolatry, and under the displeasure of God, whom they forsook; as a common strumpet becomes, in process of time, loathsome to her quondam lovers: and hast opened thy feet to everyone that passed by; an euphemism, signifying the exposing to view the privities or secret parts, in order to allure to impure embraces; and the meaning is, that the Jews were ready to receive any idol, and give into any idolatrous worship that offered to them, and even courted and solicited the Gentiles to join with them in all idolatrous practices: and multiplied thy whoredoms; or idolatries; the number of their idols being answerable to their cities, and even were as many as the streets and heads of ways in them.

Verse 25

Thou hast also committed fornication with the Egyptians,.... By entering into leagues and alliances with them, and seeking to them for help and assistance against their enemies; from whose bondage they had formerly been delivered, and whose society they were cautioned against; and yet they forsook the Lord, and joined themselves to them by solemn covenant; and not only so, but fell into the worship of their idols, who were a people of all others the most superstitious, and given to idolatry; and many of their idolatrous rites and ceremonies were received and retained by the Jews, as the worshipping of Tammuz, and other idols: thy neighbours, great of flesh: being their neighbours, and full of power and strength to assist them, they courted their friendship and alliance; and their idolatries being many and monstrous, were the more courted by them: the allusion is to women of shameless impudence and insatiable lust, who covet men, whose flesh is as the flesh of asses, and their issue as horses, Eze 23:20; flesh here signifies the privy parts of men; so Ben Melech; and hast increased thy whoredoms, to provoke my anger; multiplied their idolatries, which they learned of the Egyptians, a people much given thereunto; and which were abominable and highly provoking to God, Pe1 4:3. The Targum is, "thou hast increased thine idols.''

Verse 26

Behold, therefore I have stretched out my hand over thee,.... His chastising and correcting hand, to show his resentment at their sins, and bring them to a sense of them, and repentance for them: and have diminished thine ordinary food; their stated allowances, the common mercies and blessings of life they had been indulged with, but now were lessened; and particularly a famine was brought upon them, as well as they were deprived of other favours for their sins; God dealing with them as husbands with their wanton wives, who keep them to stricter allowance, and closer confinement, in order to check and tame them: and delivered thee unto the will of them that hate thee, the daughters of the Philistines; which perhaps may refer to the times of Ahaz, when the Philistines invaded the cities of the low country, and of the south of Judah, and took many of their cities, and brought Judah low, Ch2 28:18; which are ashamed of thy lewd way: of their inconstancy in changing their religion, relinquishing the worship of the true God, and embracing that of others, when they abode by their ancient religion and worship, Jer 2:10. The Targum is, "to whom if I had sent my prophets, they would have been ashamed;'' see Mat 11:21.

Verse 27

Thou hast played the whore also with the Assyrians,.... By entering into alliances with them, and worshipping their idols; which was done in the times of Ahaz, who sent to Tiglathpileser king of Assyria for help, and to Damascus for the fashion of the altar there, and built one according to it, Kg2 7:10; because thou wast unsatiable; not content with the alliance and idolatries of the Egyptians: yea, thou hast played the harlot with them; with the Assyrians: and yet couldest not be satisfied; with their idols, and the worship of them, but sought out for new gods, and new modes of worship; like a lewd woman, who having prostituted herself to one, and to another, yet remains insatiable, and seeks out for other lovers.

Verse 28

Thou hast moreover multiplied thy fornication in the land of Canaan,.... Or, "with the land of Canaan" (l); with the inhabitants of it, doing the same evils, committing the same idolatries, as the old inhabitants of Canaan did; and so the Targum, "and thou hast multiplied thine idols, that thou mightest be joined to the people of Canaan:'' or, "to the land of Canaan" (m); like to the land of Canaan; according to the abominations of the Canaanites, doing as they did. Jarchi takes the word Canaan to signify a "merchant", as it does in Hos 12:7; and the land of Canaan to be the same with the land of Chaldea, called a land of traffic, and Babylon the city of merchants, Eze 17:4; since it follows, unto Chaldea: but the sense is, that the Jews were not content with the idolatries in the land of Canaan, but sent even to Chaldea, a remote country, to fetch new idols from thence; see Eze 23:14. The Targum is, "to walk in the laws of the Chaldeans;'' their religious ones, their rites and ceremonies respecting idolatrous worship: and yet thou wast not satisfied herewith; but still wanted other idols and modes of worship; not being content with the gods of the Egyptians, nor of the Assyrians, nor of the Canaanites, nor of the Chaldeans. (l) "cum terra Canaan", Munster, so some in Vatablus, Tigurine version, Noldius, p. 39. No. 288. (m) "ad terram Canaan", so some in Vatablus. Approved by Kimchi and Ben Melech.

Verse 29

How weak is thine heart, saith the Lord God,.... Through sin; and being destitute of the grace of God, and so unable to resist any temptation, or oppose any corruption or lust, but carried away with everyone that offers; indulging every lust, and yet not satisfied; weak as water, unstable, fickle, and inconstant, seeking after new gods, and new kinds of worship. The Targum is, "how strong is the wickedness of thy heart!'' the stronger the wickedness of the heart, the weaker, the heart is: seeing thou doest all these things; all the idolatries before mentioned; which was an argument not of her strength, but weakness, and yet of boldness, impudence, and resolution, to have her will: the work of an imperious whorish woman; a whore, as she is impudent, is imperious, is one that rules and governs. The Targum is, who rules over herself; does what she pleases, will have her will and way, and cannot bear any contradiction; and who rules over others, such as are her gallants, obliging them to do as she commands. Jarchi's note is, "over whom her imagination (or corruption) rules.''

Verse 30

In that thou buildest thine eminent place in the head of every way,.... Or brothel house, as before; See Gill on Eze 16:24; which showed her to be a whore, and an imperious one: and makest thine high place in every street; See Gill on Eze 16:24; and hast not been as an harlot: a common one, or as a harlot usually is: in that thou scornest hire; which they do not; for it is for hire they prostitute themselves; and have their names, both in our language, and in the Latin tongue, from, thence.

Verse 31

But as a wife that committeth adultery,.... Who has a husband, and is provided for with all the necessaries of life, with food and clothing; and so has no need to prostitute herself for a livelihood, as common strumpets do; but does it purely for the satiating of her lust: and such were the people of the Jews, they were married to the Lord, who took care of them, and provided everything for them, and acted the part of a husband to them; so that it was the weakness of their hearts, and the strength of their corruptions, which led them to depart from him, and commit idolatry; which in them was adultery, while the sin of the Gentiles was as simple fornication: which taketh strangers instead of her husband; that takes other men into her bed instead of her husband, not for the sake of gain, but lust; and this was the case of the Jews, who were a wicked people, an idolatrous generation; who took strange gods to worship instead of the true God, who had been a husband to them, Jer 31:32.

Verse 32

They give gifts to all whores,.... Gifts are usually given to whores, by those who commit whoredom with them; it is for the sake of these they prostitute their bodies, nor will they do this without gain; see Gen 38:16; but thou givest thy gifts to all thy lovers; the Jews gave the Egyptians and Assyrians money, to gain their friendship, and procure alliances with them; see Kg2 16:8; and were at great expenses with their idols, and in support of their idolatrous worship: and hirest them, that they may come unto thee on every side for thy whoredom; they courted the nations all around them for their favour and friendship, and bribed them into it, as the word (n) signifies. (n) "munerans eos", Junius & Tremellius, Polanus; "et muneratis eos", Piscator; "et largita es ipsis", Cocceius; "donasti illis", Starckius.

Verse 33

And the contrary is in thee from other women in thy whoredoms,.... Of which an instance is given before, and another is added, with the repetition of the former: whereas none followeth thee to commit whoredoms; the Jews followed the examples, customs, and practices of the Gentiles, in worshipping of their idols; but the Gentiles did not follow the Jews, they kept to their own gods, and did not worship the God of Israel; which with respect to their own gods would have been fornication; and whereas it is usual for men to follow after whorish women, and solicit them by gifts and presents, or promises, and not for them to follow the men, court and solicit them; on the other hand, the Jews, who are compared to a whorish woman, followed after their lovers, and not their lovers after them: or, "after thee there was not", or "shall not be fornication" (o); like to thine; it being such as never had been, nor never would be the like again: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary; to all other lewd women, who take, but give no reward. (o) "et post te non fornicatio fuit", Pagninus, Montanus; "nec post te fuit sic fornicatum", so some in Vatablus; "post te non erit fornicatio", Calvin.

Verse 34

Wherefore, O harlot, hear the word of the Lord. The sentence about to be pronounced; adjudging to be slain with the sword, to be stoned and burned; the crime for which is to be read in the name of harlot, justly given to an apostate people; as it often is to the church of Rome in the book of the Revelation. The Targum is, "whose works are as an harlots; O congregation of Israel, receive the words of the Lord;'' which follow:

Verse 35

Thus saith the Lord God, because thy filthiness was poured out,.... Or, "thy brass" (p). The word is used by the Rabbins (q) for the bottom of a thing; and is here accordingly, by Kimchi and Ben Melech, interpreted of a woman's lower part; the same with her nakedness next mentioned; and from whence, by reason of her inordinate lust, and the frequent exercise of it, and that with many different persons, a gonorrhoea, as Jarchi explains it, or a filthy flux flowed, and was poured out on her lovers; from whence the filthy disease, the "lues venerea": and thy nakedness discovered through thy whoredoms with thy lovers; which she discovered or exposed to view herself, in order to entice her lovers to lie with her, and for the sake thereof; see Eze 16:25; and with all the idols of thine abominations; or abominable idols, which were so in themselves, were abominable to God, and made the worshippers of them so likewise; these are distinguished from her lovers, the Egyptians and Assyrians, her confederates, and by means of whose alliance she fell into idolatry: and by the blood of thy children, which thou didst give unto them; the idols, to whom they were dedicated and sacrificed; and for whose sake, and for the worship of them, they were caused to pass through the fire, and were burnt in it; and by such shocking murders, as well as idolatrous practices, the depravity of their nature, the wickedness of their hearts, their hypocrisy, treachery, and infidelity, were discovered and made known. (p) , Sept. "aes tuum", Montanus, Vatablus, Calvin, Tigurine version, Starckius; "virus tuum", Junius & Tremellius, Polanus, Piscator, Grotius; "aerugo tua", Cocceius. (q) Misn. Celim, c. 8. sect. 3. Vid. T. Bab. Nidda, fol. 41. 2. & Gloss. in ib.

Verse 36

Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure,.... Or, "with whom thou hast mixed" (r); in unlawful embraces, joined in sinful alliances, or in idolatrous practices: and all them that thou hast loved; the Egyptians and Assyrians, whose friendship and idolatrous customs they were fond of: with all them that thou hast hated; as the Philistines, Moabites, and Ammonites: I will even gather them round about against thee; as they were in the Chaldean army, which consisted of many nations: and will discover thy nakedness unto them, that they may see all thy nakedness; as a just retaliation for discovering it herself, as in Eze 16:36; than which nothing can be more disagreeable to the sex. The Milesian virgins were restrained from suicide by a law, which ordered that such should be drawn naked through the market place. This is to be understood of the spoiling of the city and temple. (r) "quibus commixtuisti cum illis", Starckius.

Verse 37

And I will judge thee as women that break wedlock,.... The marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses were to be punished with death, Lev 20:10; and shed blood are judged; who also were punished with death according to the original law in Gen 9:6; the Jews were not only guilty of spiritual adultery, that is, idolatry; but also of murder, by sacrificing their infants to idols; and murder often follows upon adultery, as Kimchi observes; and, these people were guilty of shedding innocent blood on other accounts; but the first mentioned is chiefly designed here: and I will give thee blood in fury and jealousy; by way of retaliation; blood being shed, blood is given, and that in wrath and vengeance; the allusion is to a jealous and abused husband, that avenges himself of the person that has injured him; see Rev 16:6.

Verse 38

And I also will give thee into their hand,.... Into the hand of their lovers and enemies that should be gathered against them, the Assyrians and Chaldeans, with others that joined them, as in Eze 16:37; and they shall throw down thine eminent place, and shall break down thine high places; the city of Jerusalem, the temple, and altars; and not only these, but even the high places and altars which were set up for idolatrous uses; all should be destroyed by the Chaldean army. The Targum is, "and they shall destroy thy walls, and thy high places shall be destroyed:'' they shall strip thee also of thy clothes; as persons commonly are when taken captives: and shall take thy fair jewels; or, "the vessels of thy glory" (s); the vessels of the sanctuary of gold and silver, and their own household furniture, with all their riches and substance: and leave thee naked and bare; as at first when in Egypt; see Eze 16:7. (s) "vasa decoris tui", V. L. "instrumenta ornatus tui", Junius & Tremellius, Polanus; "vasa ornatus tui", Piscator, Starckius.

Verse 39

They shall also bring up a company against thee,.... An army, so the Targum; the Chaldean army: and they shall stone thee with stones: cast out of their engines and slings, by which they battered the walls, as well as killed the inhabitants; and so the Targum renders it, with sling stones; the allusion is to the stoning of adulterous persons, Deu 22:24; and thrust thee through with their swords; such as attempted to escape out of the city, or fell into the hands of the enemy when it was taken, were slain with the sword.

Verse 40

And they shall burn thine houses with fire,.... As the houses in Jerusalem were by Nebuchadnezzar's army, even the temple, the house of the Lord, and the king's house, and the houses of great men, even all the houses in the city, Jer 52:13; and as was commanded to be done to idolatrous cities, Deu 13:16; and this also may be said in allusion to the burning of adulterous persons, Gen 38:24; and execute judgments upon thee in the sight of many women; or provinces, as the Targum; meaning the Philistines, Moabites, Ammonites, and Edomites, who would rejoice in their ruin; the judgments design those before mentioned: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more; their idols, high places, and altars, being demolished, and they plundered of their substance; and after the Babylonish captivity the Jews never returned to idolatry any more.

Verse 41

So will I make my fury towards thee to rest,.... When the Jews should cease from their idolatries, and no more worship the gods of the nations, then the fury of the Lord, and the effects of it, should cease: God no longer contends with a people than while they are sinning; when a reformation is brought about, by afflictions or judgments, his end is answered, and he puts a stop to the spread of his wrath and fury; or if is made to rest, because there is nothing left for it to work upon, a total consumption of people and substance being made by it: or it may be rendered, "I will make my fury to rest upon thee" (t); and the sense be, that his wrath should abide upon them, and not remove until an utter end was made of them; though the first sense seems best to agree with what goes before, and follows after: and my jealousy shall depart from thee; as it does from a man when he has utterly rejected his wife because of whoredom, and is divorced from her; and his burning jealousy has satisfied itself, and there is no other way to operate and show itself in; or when a woman returns to her husband and gives him satisfaction, keeps close unto him, and lives chastely with him, having relinquished her former lewd ways and practices: and I will be quiet, and will be no more angry: the effects of his anger cease, his judgments averted, and he at peace with them, and they with him; for he retains not his anger for ever: though some understand this of his being quiet and at ease in the destruction of the Jews; there being no more to wreak his vengeance upon. (t) "et requiescere faciam iram meam in te", Pagninus, Montanus, Vatsblus, Cocceius.

Verse 42

Because thou hast not remembered the days of thy youth,.... The low estate they were once in, and the great favours bestowed upon them, which laid them under great obligation to serve the Lord, and him only; but these they forgot, which highly provoked him, and caused him to do the things he did; see Eze 16:22, and hast fretted me in all these things; irritated, provoked him, moved him to wrath and anger, stirred up in his breast a tumult, speaking after the manner of men; this they did by their ingratitude, idolatry, and other sins: behold, therefore, I also will recompense thy way upon thine head, saith the Lord God; retaliate their evils, punish them according as their sins deserved, and in a way which they led unto: and thou shall not commit this lewdness above all thine abominations; or add to all thine abominable idolatries this shocking piece of wickedness, the sacrificing of their children to their idols: or rather the words may be rendered, "for thou hast not taken this thought" (or counsel) "upon" or "concerning all thine abominations" (u); to repent of them and turn from them So the Targum, "and thou hast not taken counsel to thyself, to turn from all thine abominations.'' Or, as Jarchi, "thou hast hot taken counsel to put the, heart upon thine abominations to turn from them;'' and he observes, that the word here used always signifies counsels either good or evil. There is a double reading of this clause; we follow the "Keri", or marginal reading; but the "Cetib", or textual writing or reading, is, "and I have not done according to this lewdness above all thine abominations"; and so expresses the mercy and long suffering of God (w). (u) "et non fecisti cogitationem super omnibus abominationibus tuis", Pagninus, Montanus, Calvin; "nec tamen fecisti", &c. Vatablus, Grotius. (w) This is followed by the Septuagint, Vulgate Latin, Luther, Starckius, and others.

Verse 43

Behold, everyone that useth proverbs,.... That affects a proverbial way of sneaking that is witty and facetious, and has a talent at satirizing and scoffing, as some have had; such were Lucian and others: shall use this proverb against thee; signifying that the sins of the Jews should be well known and exposed, and they should become the subject of the gibes and jeers of men: saying, as is the mother, so is her daughter; an ancient and common proverb, used to express a likeness and agreement between persons their nature and disposition, in their behaviour, conduct, and conversation. So the Targum, "as are the works of the mother, so those of the daughter;'' the mother is the land of Canaan, and the daughter the congregation of Israel, as Kimchi. The Jews were the successors of the old Canaanites, and they imitated them in their practices; and, because both of their succession and imitation, they are called the daughter of them; a bad daughter of a bad mother.

Verse 44

Thou art thy mother's daughter,.... Exactly like her; they that have known the one must know the other. The Targum is, "wherefore art thou become the daughter of the land of Canaan, to do according to the works of the people?'' that loatheth her husband and her children; a true character of an adulteress; and which agrees both with the mother the Canaanites, and with the daughter the Jews; who both despised, rejected, and forsook God their husband, Creator, and lawgiver, and sacrificed their children to idols; see Eze 16:20; and thou art the sister of thy sisters; the true genuine sister of them, Samaria and Sodom after mentioned; being not only allied to them in blood, more nearly to the one more remotely to the other, but exceedingly alike in manners, religion, and worship: which loatheth their husbands and their children; as before: your mother was an Hittite, and your father an Amorite; these the Israelites succeeded in their land, and followed their customs; See Gill on Eze 16:3. The Targum is, "was not your mother Sarah among the Hittites? and she did not do according to their works; and your father Abraham was among the Amorites, and he walked not in their counsels.''

Verse 45

And thine elder sister is Samaria,.... The metropolis of the ten tribes; "sister" to the Jews, because of the same descent, having one and the same father; the "elder" or "greater" (x), because more in number and power; the kingdom of Israel consisted of ten tribes, and the kingdom of Judah but of two; and the ten tribes also were the first in the apostasy from the true worship of God: she and her daughters that dwell at thy left hand; as Samaria the sister was the metropolis of the ten tribes, her daughters are the other cities and towns belonging thereunto; and so the Targum renders it, she and her villages; these were situated to the north of the land of Israel, as Judah was to the south, which with the Jews were left and right; as a man standing with his face to the east has the north on his left and the south on his right side: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters; where Lot the kinsman of Abraham lived, and from whom sprung the Ammonites and Moabites. Sodom was a lesser kingdom than that of Judah, and which lay to the south; that is, to the right of it; even that and the other cities, which perished with it, called her daughters, as Admah, Zeboim, &c. (x) "major", V. L. Pagninus, Junius & Tremellius, Piscator, Cocceius.

Verse 46

Yet hast thou not walked after their ways,.... But in ways more evil; were not content to keep pace with them, and do as they did; but outwent them, outstripped them in wickedness: nor done after their abominations; but committed greater abominations than they did; sins of a more heinous nature, and attended with more aggravated circumstances; having more power and wealth, more Wisdom and understanding; the means of grace, the word and ordinances of God: but, as if that were a very little thing; to commit the sins that Samaria and Sodom did: or, "it was loathing to thee as a little thing" (a); they despised and loathed their sins as too mean and little, and not flagitious and enormous, or bold and daring enough to be committed; and looked upon them, with contempt, as sneaking sinners, that had no soul nor spirit in them, or taste for sinful pleasures, in comparison of them: or the sense is, it would have been a little thing, comparatively speaking, had they only walked after the ways and abominations of Samaria and Sodom, and stopped there; but they had greatly exceeded them; and so the Targum, "if thou hadst walked in their ways, and done according to their abominations, thy sin had been small.'' Kimchi interprets it of a small time that the Jews continued in the ways and worship of God, after the captivity of the ten tribes, which were carried away in the sixth year of Hezekiah; so that there were but three and twenty years left of his reign, when his son Manasseh succeeded him, and was more wicked than all before him; and these three and twenty years are the little time here spoken of and within a very little time, and thou wast corrupted more than they in all their ways; this explains what is meant by not walking after their ways and abominations; they were greater sinners than they; more corrupt in their principles and practices; more hardened in them, and more difficult to be reclaimed from them; see Mat 11:23. (a) "tanquam parvum, fastidio fuit hoc", Junius & Tremellius, Piscator, Polanus; "velut parum fastidi", Starckius.

Verse 47

As I live, saith the Lord God,.... This is an oath, which the Lord God swore; who, because he could swear by no greater, he swore by himself, by his life; and this he did to confirm what he had and was about to say, that the sins of Judah were greater than those of Samaria and Sodom; which might not be easily believed, but it was as true as he was the living God: Sodom thy sister hath, or done, she nor her daughters, as thou hast done, thou and thy daughters; that is, the inhabitants of Sodom, and of the villages adjacent, as the Targum, had not committed such gross iniquities as the inhabitants of Jerusalem, and of the towns and villages about it, and of other cities of Judah.

Verse 48

Behold, this was the iniquity of thy sister Sodom,.... Namely, the first after mentioned, the source and spring of the rest; the causes and means of which are declared; and the same, as is suggested, was the sin of Jerusalem: namely, pride; which was the sin of the devils, and the cause of their ruin; the sin of our first parents, by which they fell, and destroyed themselves, and their posterity; and is the prevailing, governing, sin of human nature: it has been the ruin of kingdoms and states, of cities and particular persons; a sin hateful to God, and destructive to man: fulness of bread; the land of Sodom was very fruitful before it was destroyed; it was like the garden of the Lord, Gen 13:10; it brought forth plentifully, so that there was great fulness of provision, of all sorts of food, which is meant by bread: this, considered in itself, was not sinful, but a blessing; it was the Lord's mercy and goodness to them that they had such plenty; but it was their sin that they abused it; luxury and intemperance, eating and drinking to excess, are here meant; which led on to that sin, and kindled the flames of it, and were the fuel to it, which has its name from them; and, besides, this fulness of good things enjoyed by them was the source of their pride, and served to increase that, as before mentioned: and abundance of idleness was in her and in her daughters; or, "peace of rest" (b); prosperity and ease, security and quietness, at leisure, and without labour; two words are used to express the same thing, and to denote, as Kimchi observes, the abundance of it: sloth and idleness, as they often arise from the goodness and fruitfulness of a country, said fulness of provision, so they are the cause of much sin and wickedness; for, if persons are not employed in some business or another, either of the head or hand, they will be doing evil: neither did she strengthen the hands of the poor and needy; though she had such abundance of food to supply them with, and so much leisure to attend to their distress; but her pride would not suffer her to do it; and she was too idle and slothful to regard such service; perhaps more is intended than is expressed; that she weakened the hands of the poor and needy, and cruelly oppressed them; which is often done by proud men, in great affluence and at leisure, which they abuse to bad purposes. (b) "quies otii, vel otium quietas"; so some in Vatablus; "prosperitas otii", Castalio; "tranquillitas quietas", Starckius.

Verse 49

And they were haughty,.... Sodom and her daughters, the inhabitants of that place, and the cities adjacent; they lifted up themselves above God and man; they were above regarding the poor and needy; and were elated and swelled with their plenty and prosperity, and behaved very insolently, both to fellow citizens and strangers; see Gen 19:4; and committed abomination before me; perhaps referring to that sin, which has its name from them; a sin abominable to God, and scandalous to human nature; and which they committed openly and publicly, neither fearing God, nor regarding men; and are said to be sinners before the Lord, Gen 13:13; therefore I took them away as I saw good; both as to time and manner, as he in his sovereignty thought most fit and proper, by raining fire and brimstone on them, and setting them forth as an example of the vengeance of eternal fire: or, "when I saw" (c); their sin and wickedness, as soon as he saw it; see Gen 18:20. The Vulgate Latin and Arabic versions render it, "as thou sawest", or "hast seen"; appealing to the Jews themselves, who were very well acquainted with the fact; for the destruction of Sodom was notorious and flagrant. (c) "cum vidi", Cocceius; so some in Vatablus; "postea quam", Tigurine version, Piscator, Starckius.

Verse 50

Neither hath Samaria committed half of thy sins,.... The sins of Samaria, or the ten tribes, of which Samaria was the metropolis, were the worshipping of the calves at Dan and Bethel; but the gods of Judah were according to the number of their cities, and they even set up their idols in the temple of Jerusalem, Jer 2:28, Eze 8:5; and, besides, their sins were aggravated by the benefits privileges they enjoyed; having the temple, the place of worship, among them; the priests of the Lord to officiate for them; the prophets to instruct and teach them; and many good kings to rule over them, who encouraged them in the pure worship of God, and set them examples; as also by their not taking warning at the captivity of the ten tribes, which were some years before; so that they were guilty of great ingratitude and obduracy: but thou hast multiplied thine abominations more than they; than Samaria and her daughters, or the ten tribes; or than Sodom and Samaria, since both are intended in the next clause: and hast justified thy sisters in all thine abominations which thou hast done; justified them in what they did; countenanced them in their wickedness, by doing the same abominations, and more, and much greater; saying, in effect, that they did right in what they did; and, by exceeding them in sin, made them to appear righteous in comparison of them; and gave them an opportunity of saying, in excuse for themselves, that the men of Judah had been guilty of more and greater sins than they, and yet had not been punished as they had been.

Verse 51

Thou also which hast judged thy sisters,.... Sodom and Samaria, by censuring and condemning them for their sins; see Ch2 13:8; in which sense Jarchi and Kimchi interpret the word; or by defending and patronizing them, acquitting and absolving them, by committing the same sins, and more heinous ones: bear thine own shame for thy sins that thou hast committed more abominable than they; look upon thy sins, and blush at them; confess them with shame and confusion of face; take shame to thyself for them, in that thou hast censured and condemned these sins in others thou hast been guilty of thyself; and the rather, since thy sins are greater, and attended with more aggravating circumstances, than those thou hast blamed in others; or this is a prophecy of their punishment for their sins, when they should be carried captive, and be put to shame before their neighbours: or, "thou shalt bear" (d); shame is the fruit of sin, sooner or later: they are more righteous than thou; in comparison of her; though neither of them were righteous in the sight of God, yet comparatively one was more righteous than another, having committed fewer sins, and lesser abominations: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters; this is repeated in stronger expressions, and with the reasons of it, to show the great confusion they should be brought unto, and the certainty of it, the more to strike and affect their minds with it. (d) imperat. pro fut. i.e. "confunderis", Vatablus.

Verse 52

When I shall bring again their captivity,.... The captivity of Sodom and Samaria, as after mentioned: the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters; which some understand as what never will be, as it never yet has been: Sodom remains to this day a dead sea, and the ten tribes are not returned: then will I bring again the captivity of thy captives in the midst of them; that is, it shall never be brought again, according to the above sense; but rather this is to be understood of the calling of the Gentiles, comparable to Sodom for their wickedness, as the great city of Rome is, Rev 11:8; and of the calling of God's elect among the ten tribes, scattered up and down among the Gentiles, by the preaching of the apostles; and when the fulness of the Gentiles is brought in then will follow the conversion of the Jews, and all Israel will be sawed, Rom 11:25; for it is certain those sisters, Sodom and Samaria, were to be restored, and received into the church, and given to her for daughters, Eze 16:61; thus the conversion, of the Gentiles is signified by bringing again the captivity of Moab and Ammon, in Jer 48:47.

Verse 53

That thou mayest bear thine own shame,.... So long as the captivity remains; even until Sodom and Samaria, the Gentiles, and the ten tribes, are called and converted: and mayest be confounded in all that thou hast done; or, "for all that thou hast done" (e); for and because of all the abominable sins they had been guilty of: in that thou art a comfort to them; to Sodom and Samaria; countenancing them in their sins; justifying their iniquities, and strengthening their hands in their wickedness, by doing the same, and greater abominations; or in partaking of the same punishment with them, captivity; this being a kind of solace to them, that they were not punished alone; so Jarchi. (e) "propter omnia quae fecisti", Junius & Tremellius, Polanus, Piscator.

Verse 54

When thy sisters, Sodom, and her daughters, shall return to their former estate,.... The Jews, as Jerom says, are of opinion, that in the days of their vainly expected Messiah Sodom will be restored to its ancient state, and be as the garden of God, and as the land of Egypt; and Jarchi interprets the bringing again the captivity of Sodom, in Eze 16:53; by the Lord's healing the land of brimstone and salt, and placing inhabitants in it; and it is asserted by the Jews (f) that Sodom and Gomorrah shall be rebuilt in future times, in the times of the Messiah, according to the sense of this passage: but this is not to be understood in a literal sense, of the rebuilding of Sodom and cities adjacent, and of restoring them to their former fruitfulness and fertility, and of the inhabitants to their former prosperity, and much less to their former state of wickedness; but spiritually, of the conversion of Gentile sinners to their ancient and happy estate in Christ: and Samaria and her daughters shall return to their former estate; to the knowledge of the Messiah, and the pure worship of God: then thou and thy daughters shall return to your former estate; the conversion of Judah, and of Israel or the ten tribes, here meant by Samaria, is frequently prophesied of, as what will be at the same time, Jer 23:6. (f) Shemot Rabba, sect. 15. fol. 101. 3.

Verse 55

For thy sister Sodom was not mentioned by thy mouth,.... Or, "was not for a hearing", or "a report, in thy mouth" (g); the destruction of Sodom, though it was such an awful judgment of God, so flagrant and notorious, was visible and just at hand; yet it was not taken notice of, nor talked of; it was not the subject of conversation among friends; it was not reported from father to son, or heard of the one by the other; it was not regarded, nor was warning taken by it, which might have been, had it been more frequently mentioned; but they did not care, or neglected to speak of it; though it was "an ensample to those that should after live ungodly", Pe2 2:6; yet it was not for instruction to them, as the Targum paraphrases it; they learned nothing by it; or Sodom was so infamous for sin and punishment, that they scorned to make mention of its name; and yet they were as great Or greater sinners, and deserving of sorer punishment: in the day of thy pride; or "prides", or "excellencies" (h); in the time of their prosperity, in the days of David and Solomon, and other kings of Judah. Prosperity is apt to make men proud, and to lift them above themselves; and to forget what they have been, and what they may be; and to neglect observing the judgments of God on others, and to take warning by them. (g) "in auditu in ore tuo", Pagninus, Montanus; "in auditum", Vatablus. (h) "in die superbiarum tuarum", Pagninus, Montanus, Calvin; "in die excellentiarum tuarum", Piscator; "in die erectionum tuarum", Cocceius, Starckius.

Verse 56

Before thy wickedness was discovered,.... By the punishment of it, by the judgments of God brought upon them; then they were humbled, who before were proud and haughty; and might speak and think of the vengeance of God on Sodom, which before they made no mention of. It is a sad thing only to know sin, and to have it discovered only by the punishment of it: as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines; this seems to refer to the times of Ahaz, when the Syrians smote the men of Judah; and carried many of them captive; and the Philistines invaded the cities of the low country, and southern parts of Judah, and took many of them, Ch2 28:5; at which time the wickedness of the Jews was discovered; and it was a plain case they had sinned against the Lord, by his suffering their enemies to come upon them, and prevail over them; which was to their reproach. The Syrians reproached them, and so did the Philistines: which despise thee round about; they spoiled and plundered them on all sides; and treated them with scorn and contempt, who before were formidable and terrible to them: thus it is with a people when they are left of God, they are despised by men.

Verse 57

Thou hast borne thy lewdness and thine abominations,.... Openly and publicly; their abominable iniquities were written as it were upon their foreheads, and were to be seen of all men; their sin was to be read in their punishment, which is meant by bearing their lewdness and abominations; namely, the punishment due unto them: saith the Lord; who always speaks what is just and true; this is added to denote the truth of what had been, and the certainty of what would be, as follows:

Verse 58

For thus saith the Lord God,.... And what he says may be depended upon as truth, and what will certainly come to pass: I will even deal with thee as thou hast done; reward them according to their works; or execute the law of retaliation upon them; and reject them, as they had rejected him; and cast them off from being his people, since they had forsook him as their God; they being the aggressors and transgressors of the covenant, he was under no obligation by virtue of that to bless and protect them: which hath despised the oath by breaking the covenant; the covenant at Mount Sinai; or which was made in the plains of Moab, which had an oath annexed to it, Deu 29:12; but by breaking the covenant, which they did by their many abominations, they despised the oath by which they were sworn to keep it; and therefore it was but just with God to do with them as they had done with him and his covenant. The words are by some rendered, "I might even deal with thee as thou hast done" (i), &c. I should be justified in so doing, and you could not justly complain of me; but I will not, as follows: (i) "ego quidem agerem tecum, quemadmodum fecisti mecum", Tigurine version.

Verse 59

Nevertheless I will remember my covenant with thee in the days of thy youth,.... The covenant made with them at Sinai, quickly after they came out of Egypt, when they were, both as a body politic and ecclesiastical, in their infant state; for, as Kimchi says, all the while they were in Egypt, and until they, came into the land of Canaan, were called the days of their youth; and to this covenant, which had the nature of a matrimonial contract, the, prophet refers when he speaks of the "love" of their "espousals", and the "kindness" of their "youth", Jer 2:2; this covenant the Lord remembered, and made good his part, though they neglected theirs; and it was particularly remembered when Christ was made under this law, and became the fulfilling end of it to his people; yielding perfect obedience to it, and bearing the penalty of it in their room and stead; for here begins a declaration of the grace and mercy of God to the remnant, according to the election of grace, which were among this degenerate people, and whom the Lord had a special regard unto: and I will establish unto thee an everlasting covenant; the covenant of grace, made with the Messiah and his spiritual seed; which is confirmed of God in Christ; ordered in all things and sure; whose promises are yea and amen in Christ; and the blessings of it, the sure mercies of David; a covenant that shall never be broken, made void, or removed; but will continue for ever. This is the new covenant, or the covenant of grace, as exhibited and administered under the New Testament; see Heb 8:8.

Verse 60

Then thou shalt remember thy ways, and be ashamed,.... When covenant grace is manifested and applied, it brings persons to a sense of their sins, and to an ingenuous acknowledgment of them, with shame and blushing; they remember their evil ways in which they have walked, and blush at the thoughts of what they have been guilty of; and how they have sinned against a God of love, grace, and mercy; and what vile ungrateful creatures they have been: when thou shalt receive thy sisters, thine elder and thy younger; Samaria and Sodom, Eze 16:46; the ten tribes, or Benjamin and Simeon, whose part was in Judah, as Ben Melech; rather the Gentiles, even of all nations, ancient and modern, great and small, where the Gospel should come, and such of them as are called and converted by it; these, according to this prophecy, should be received into the communion of the church, to participate of all the privileges and ordinances of it, under the Gospel dispensation. The passage respects the calling of the Gentiles, and the incorporating of them into the Gospel church state. The Syriac version renders it, "when I shall receive thy sisters", &c. which the Targum interprets of greater and lesser provinces: and I will give them unto thee for daughters; to be nursed up by the church, through the ministry of the word and ordinances, where they have a place, and a name better than that of sons and daughters; become members of the church, and so daughters of Jerusalem, the mother of us all, Gal 4:26; to the laws, rules, and ordinances of which they submit, and yield an obedience, as daughters to their mother. The Targum is, "I will deliver them unto thee for obedience.'' The Septuagint renders it, "for edification"; to be built up on their, most holy faith: but not by thy covenant: made with the Israelites at Sinai, which genders to bondage, and under which the Jewish church with her children were in bondage, Gal 4:24; but by virtue of the covenant of grace made with Christ; one article of which is, "I will be their father, and they shall be my sons and daughters", Co2 6:18; or not on condition of observing the rites and ceremonies of the law, under which the former covenant was administered, the Gentiles being freed from that, the ceremonial law being abrogated by Christ; or, not because thou hast kept the covenant made with thee, therefore I give thee those (for that thou hast broken), but of my own mere grace and favour, so Jarchi: or I will give daughters to thee, which are not of thy covenant, of thy law, so Kimchi; who are not of the same religion, meaning the Gentiles; and so the phrase is the same with that in Joh 10:16; "which are not of this fold". There is an ancient exposition of the Jews, mentioned by Jarchi, Kimchi, and Abarbinel, which renders it, "but not of that patrimony"; and explains it of the inheritance which God gave to Abraham between the pieces; as if the persons intended by those who are given for daughters did not belong thereunto.

Verse 61

And I will establish my covenant with thee,.... See Gill on Eze 16:60; and which is repeated for the comfort of the Lord's people, being ashamed upon the remembrance of their evil ways; and to show the certainty of it, as well as because it is a matter of the greatest importance: and thou shalt know that I am the Lord; a covenant keeping God; true and faithful to my promises, and able to make them good: this is a principal blessing of the covenant of grace, to know the Lord, Jer 31:34.

Verse 62

That thou mayest remember, and be confounded,.... The more souls are led into the covenant of grace, and the more they know of God in Christ, and of him as their covenant God and Father, the more they remember of their former evil ways, and reflect upon them with shame and confusion: and never open thy mouth any more; against God, and the dispensations of his providence; against his Gospel, truths, and ordinances; against his people, the followers of Christ, and particularly the Gentiles; seeing they will now see themselves as bad and worse than ever they were; for this may have a special regard to the conversion of the Jews in the latter day, when they shall look on him whom they have pierced, and mourn, Zac 12:10; and remember the evil ways of their ancestors, and their own stubbornness and infidelity, and be ashamed thereof; and say not one word by way of complaint of the judgments of God that have been upon them as a nation so long: because of thy shame; because they will now be ashamed of their opposition to Christ and his Gospel; of their rejection and treatment of him; and of the evil things they have been guilty of: when I am pacified toward thee for all that thou hast done, saith the Lord God; God may be said to be pacified, or propitious, when he is at peace with men, his anger is turned away, his law and justice are satisfied, reconciliation and atonement are made for sin, and he signifies that for Christ's sake; and especially when his pardoning love and grace is manifested and applied: and this pacification is made, not by men themselves, by their obedience, or repentance, or faith; but by the blood and sacrifice of Christ; which, when made known to the conscience; or when this atonement, propitiation, and pacification is received by faith; or there is a comfortable sense of pardon, through the blood of Christ, for all sins and transgressions that have been committed in heart and life; it has such an effect, as to cause men to remember and call to mind their former evil ways, and to fill them with shame for them, and to put them to silence, so as never more to open their mouths to excuse their sins; or commend themselves and their own righteousness; or to murmur against God, or censure others. This is the nature of pardoning grace and mercy. Next: Ezekiel Chapter 17

Verse 1

Israel, by nature unclean, miserable, and near to destruction (Eze 16:3-5), is adopted by the Lord and clothed in splendour (Eze 16:6-14). Eze 16:1 and Eze 16:2 form the introduction. - Eze 16:1. And the word of Jehovah came to me, saying, Eze 16:2. Son of man, show Jerusalem her abominations. - The "abominations" of Jerusalem are the sins of the covenant nation, which were worse than the sinful abominations of Canaan and Sodom. The theme of this word of God is the declaration of these abominations. To this end the nation is first of all shown what it was by nature. - Eze 16:3. And say, Thus saith the Lord Jehovah to Jerusalem, Thine origin and thy birth are from the land of the Canaanites; thy father was the Amorite, and thy mother a Hittite. Eze 16:4. And as for thy birth, in the day of thy birth thy navel was not cut, and thou wast not bathed in water for cleansing; and not rubbed with salt, and not wrapped in bandages. Eze 16:5. No eye looked upon thee with pity, to do one of these to thee in compassion; but thou wast cast into the field, in disgust at thy life, on the day of thy birth. - According to the allegory, which runs through the whole chapter, the figure adopted to depict the origin of the Israelitish nation is that Jerusalem, the existing representative of the nation, is described as a child, born of Canaanitish parents, mercilessly exposed after its birth, and on the point of perishing. Hitzig and Kliefoth show that they have completely misunderstood the allegory, when they not only explain the statement concerning the descent of Jerusalem, in Eze 16:3, as relating to the city of that name, but restrict it to the city alone, on the ground that "Israel as a whole was not of Canaanitish origin, whereas the city of Jerusalem was radically a Canaanitish, Amoritish, and Hittite city." But were not all the cities of Israel radically Canaanaean? Or was Israel not altogether, but only half, of Aramaean descent? Regarded merely as a city, Jerusalem was neither of Amoritish nor Hittite origin, but simply a Jebusite city. And it is too obvious to need any proof, that the prophetic word does not refer to the city as a city, or to the mass of houses; but that Jerusalem, as the capital of the kingdom of Judah at that time, so far as its inhabitants were concerned, represents the people of Israel, or the covenant nation. It was not the mass of houses, but the population, - which was the foundling, - that excited Jehovah's compassion, and which He multiplied into myriads (Eze 16:7), clothed in splendour, and chose as the bride with whom He concluded a marriage covenant. The descent and birth referred to are not physical, but spiritual descent. Spiritually, Israel sprang from the land of the Canaanites; and its father was the Amorite ad its mother a Hittite, in the same sense in which Jesus said to the Jews, "Ye are of your father the devil" (Joh 8:44). The land of the Canaanites is mentioned as the land of the worst heathen abominations; and from among the Canaanitish tribes, the Amorites and Hittites are mentioned as father and mother, not because the Jebusites are placed between the two, in Num 13:29, as Hitzig supposes, but because they were recognised as the leaders in Canaanitish ungodliness. The iniquity of the Amorites (האמרי) was great even in Abraham's time, though not yet full or ripe for destruction (Gen 15:16); and the daughters of Heth, whom Esau married, caused Rebekah great bitterness of spirit (Gen 27:46). These facts furnish the substratum for our description. And they also help to explain the occurrence of האמרי with the article, and חתּית without it. The plurals מכרתיך and מלדתיך also point to spiritual descent; for physical generation and birth are both acts that take place once for all. מכרה or מכוּרה (Ezekiel 21:35; Eze 29:14) is not the place of begetting, but generation itself, from כּוּר = כּרה, to dig = to beget (cf. Isa 51:1). It is not equivalent to מקוּר, or a plural corresponding to the Latin natales, origines. תולדת: birth. Eze 16:4 and Eze 16:5 describe the circumstances connected with the birth. וּמלדתיך (Eze 16:4) stands at the head as an absolute noun. At the birth of the child it did not receive the cleansing and care which were necessary for the preservation and strengthening of its life, but was exposed without pity. The construction הוּלדת אותך (the passive, with an accusative of the object) is the same as in Gen 40:20, and many other passages of the earlier writings. כּרּת: for כּרת (Jdg 6:28), Pual of כּרת; and שרּּך: from שׁר, with the reduplication of the r, which is very rare in Hebrew (vid., Ewald, 71). By cutting the navel-string, the child is liberated after birth from the blood of the mother, with which it was nourished in the womb. If the cutting be neglected, as well as the tying of the navel-string, which takes place at the same time, the child must perish when the decomposition of the placenta begins. The new-born child is then bathed, to cleanse it from the impurities attaching to it. משׁעי cannot be derived from שׁעה = שׁעע; because neither the meaning to see, to look (שׁעה), nor the other meaning to smear (שׁעע), yields a suitable sense. Jos. Kimchi is evidently right in deriving it from משׁע, in Arabic m_', 2 and 4, to wipe off, cleanse. The termination י is the Aramaean form of the absolute state, for the Hebrew משׁעית, cleansing (cf. Ewald, 165a). After the washing, the body was rubbed with salt, according to a custom very widely spread in ancient times, and still met with here and there in the East (vid., Hieron. ad h. l. Galen, de Sanit. i. 7; Troilo Reisebeschr. p. 721); and that not merely for the purpose of making the skin drier and firmer, or of cleansing it more thoroughly, but probably from a regard to the virtue of salt as a protection from putrefaction, "to express in a symbolical manner a hope and desire for the vigorous health of the child" (Hitzig and Hvernick). And, finally, it was bound round with swaddling-clothes. Not one of these things, so indispensable to the preservation and strengthening of the child, was performed in the case of Israel at the time of its birth from any feeling of compassionate love (להמלה, infinitive, to show pity or compassion towards it); but it was cast into the field, i.e., exposed, in order that it might perish בּגועל in disgust at thy life (compare גּעל, to thrust away, reject, despise, Lev 26:11; Lev 15:30). The day of the birth of Jerusalem, i.e., of Israel, was the period of its sojourn in Egypt, where Israel as a nation was born, - the sons of Jacob who went down to Egypt having multiplied into a nation. The different traits in this picture are not to be interpreted as referring to historical peculiarities, but have their explanation in the totality of the figure. At the same time, they express much more than "that Israel not only stood upon a level with all other nations, so far as its origin and its nature were concerned, but was more helpless and neglected as to both its nature and its natural advantages, possessing a less gifted nature than other nations, and therefore inferior to the rest" (Kliefoth). The smaller gifts, or humbler natural advantages, are thoughts quite foreign to the words of the figure as well as to the context. Both the Canaanitish descent and the merciless exposure of the child point to a totally different point of view, as indicated by the allegory. The Canaanitish descent points to the moral depravity of the nature of Israel; and the neglected condition of the child is intended to show how little there was in the heathen surroundings of the youthful Israel in Canaan and Egypt that was adapted to foster its life and health, or to educate Israel and fit it for its future destination. To the Egyptians the Israelites were an abomination, as a race of shepherds; and not long after the death of Joseph, the Pharaohs began to oppress the growing nation.

Verse 6

Israel therefore owes its preservation and exaltation to honour and glory to the Lord its God alone. - Eze 16:6. Then I passed by thee, and saw thee stamping in thy blood, and said to thee, In thy blood live! and said to thee, In thy blood live! Eze 16:7. I made thee into myriads as the growth of the field, and thou grewest and becamest tall, and camest to ornament of cheeks. The breasts expanded, and thy hair grew, whereas thou wast naked and bare. Eze 16:8. And I passed by thee, and saw thee, and, behold, it was thy time, the time of love; and I spread my wing over thee, and covered thy nakedness; and I swore to thee, and entered into covenant with thee, is the saying of the Lord Jehovah, and thou becamest mine. Eze 16:9. And I bathed thee in water, and rinsed thy blood from thee, and anointed thee with oil. Eze 16:10. And I clothed thee with embroidered work, and shod thee with morocco, and wrapped thee round with byssus, and covered thee with silk. Eze 16:11. I adorned thee with ornaments, and put bracelets upon thy hands, and a chain around thy neck. Eze 16:12. And I gave thee a ring in thy nose, and earrings in thine ears, and a splendid crown upon thy head. Eze 16:13. And thou didst adorn thyself with gold and silver; and thy clothing was byssus, and silk, and embroidery. Wheaten-flour, and honey, and oil thou didst eat; and thou wast very beautiful; and didst thrive to regal dignity. Eze 16:14. Thy name went forth among the nations on account of thy beauty; for it was perfect through my glory, which I put upon thee, is the saying of the Lord Jehovah. - The description of what the Lord did for Israel in His compassionate love is divided into two sections by the repetition of the phrase "I passed by thee" (Eze 16:6 and Eze 16:8). The first embraces what God had done for the preservation and increase of the nation; the second, what He had done for the glorification of Israel, by adopting it as the people of His possession. When Israel was lying in the field as a neglected new-born child, the Lord passed by and adopted it, promising it life, and giving it strength to live. To bring out the magnitude of the compassion of God, the fact that the child was lying in its blood is mentioned again and again. The explanation to be given of מתבּוססת (the Hithpolel of בּוּס, to trample upon, tread under foot) is doubtful, arising from the difficulty of deciding whether the Hithpolel is to be taken in a passive or a reflective sense. The passive rendering, "trampled upon" (Umbreit), or ad conculcandum projectus, thrown down, to be trodden under foot (Gesenius, etc.), is open to the objection that the Hophal is used for this. We therefore prefer the reflective meaning, treading oneself, or stamping; as the objection offered to this, namely, that a new-born child thrown into a field would not be found stamping with the feet, has no force in an allegorical description. In the clause Eze 16:6, which is written twice, the question arises whether בּדמיך is to be taken with חיי or with ואמר : I said to thee, "In thy blood live;" or, "I said to thee in thy blood, 'Live.' " We prefer the former, because it gives a more emphatic sense. בּדמיך is a concise expression; for although lying in thy blood, in which thou wouldst inevitably bleed to death, yet thou shalt live. Hitzig's proposal to connect בּדמיך in the first clause with חיי , and in the second with אמר, can hardly be entertained. A double construction of this kind is not required either by the repetition of אמר לך, or by the uniform position of בדמיך before חיי in both clauses, as compared with Kg1 20:18 and Isa 27:5. In Eze 16:7 the description of the real fact breaks through the allegory. The word of God חיי, live, was visibly fulfilled in the innumerable multiplication of Israel. But the allegory is resumed immediately. The child grew (רבה, as in Gen 21:20; Deu 30:16), and came into ornament of cheeks (בּוא with בּ, to enter into a thing, as in Eze 16:8; not to proceed in, as Hitzig supposes). עדי, not most beautiful ornament, or highest charms, for עדיים is not the plural of עדי; but according to the Chetib and most of the editions, with the tone upon the penultima, is equivalent to עדיים, a dual form; so that עדי cannot mean ornament in this case, but, as in Psa 39:9 and Psa 103:5, "the cheek," which is the traditional meaning (cf. Ges. Thes. p. 993). Ornament of cheeks is youthful freshness and beauty of face. The clauses which follow describe the arrival of puberty. נכון, when applied to the breasts, means to expand, lit., to raise oneself up. שׂער = שׂער רגלים, pubes. The description given in these verses refers to the preservation and marvellous multiplication of Israel in Egypt, where the sons of Israel grew into a nation under the divine blessing. Still it was quite naked and bare (ערם and עריה are substantives in the abstract sense of nakedness and bareness, used in the place of adjective to give greater emphasis). Naked and bare are figurative expressions for still destitute of either clothing or ornaments. This implies something more than "the poverty of the people in the wilderness attached to Egypt" (Hitzig). Nakedness represents deprivation of all the blessings of salvation with which the Lord endowed Israel and made it glorious, after He had adopted it as the people of His possession. In Egypt, Israel was living in a state of nature, destitute of the gracious revelations of God. Eze 16:8-14 The Lord then went past again, and chose for His bride the virgin, who had already grown up to womanhood, and with whom He contracted marriage by the conclusion of the covenant at Sinai. עתּך, thy time, is more precisely defined as עת דּדים, the time of conjugal love. I spread my wing over thee, i.e., the lappet of my garment, which also served as a counterpane; in other words, I married thee (cf. Ruth. Eze 3:9), and thereby covered thy nakedness. "I swore to thee," sc. love and fidelity (cf. Hos 2:21-22), and entered into a covenant with thee, i.e., into that gracious connection formed by the adoption of Israel as the possession of Jehovah, which is represented as a marriage covenant (compare Exo 24:8 and Exo 19:5-6, and Deu 5:2 : - אתך for אתּך). Eze 16:9. describe how Jehovah provided for the purification, clothing, adorning, and maintenance of His wife. As the bride prepares herself for the wedding by washing and anointing, so did the Lord cleanse Israel from the blemishes and impurities which adhered to it from its birth. The rinsing from the blood must not be understood as specially referring either to the laws of purification given to the nation (Hitzig), or as relating solely to the purification effected by the covenant sacrifice (Hvernick). It embraces all that the Lord did for the purifying of the people from the pollution of sin, i.e., for its sanctification. The anointing with oil indicates the powers of the Spirit of God, which flowed to Israel from the divine covenant of grace. The clothing with costly garments, and adorning with all the jewellery of a wealthy lady or princess, points to the equipment of Israel with all the gifts that promote the beauty and glory of life. The clothing is described as made of the costliest materials with which queens were accustomed to clothe themselves. רקמה, embroidered cloth (Psa 45:15). תּחשׁ, probably the sea-cow, Manati (see the comm. on Exo 25:5). The word is used here for a fine description of leather of which ornamental sandals were made; a kind of morocco. "I bound thee round with byssus:" this refers to the headband; for חבשׁ is the technical expression for the binding or winding round of the turban-like headdress (cf. Eze 24:17; Exo 29:9; Lev 8:13), and is applied by the Targum to the headdress of the priests. Consequently covering with משׁי, as distinguished from clothing, can only refer to covering with the veil, one of the principal articles of a woman's toilet. The ἁπ. λεγ. משׁי (Eze 16:10 and Eze 16:13) is explained by the Rabbins as signifying silk. The lxx render it τρίχαπτον. According to Jerome, this is a word formed by the lxx: quod tantae subtilitatis fuerit vestimentum, ut pilorum et capillorum tenuitatem habere credatur. The jewellery included not only armlets, nose-rings, and ear-rings, which the daughters of Israel were generally accustomed to wear, but also necklaces and a crown, as ornaments worn by princesses and queens. For רביד, see comm. on Gen 41:42. Eze 16:13 sums up the contents of Eze 16:9-12. Sheeshiy שׁשׁי is made to conform to משׁי; the food is referred to once more; and the result of the whole is said to have been, that Jerusalem became exceedingly beautiful, and flourished even to royal dignity. The latter cannot be taken as referring simply to the establishment of the monarchy under David, any more than merely to the spiritual sovereignty for which Israel was chosen from the very beginning (Exo 19:5-6). The expression includes both, viz., the call of Israel to be a kingdom of priests, and the historical realization of this call through the Davidic sovereignty. The beauty, i.e., glory, of Israel became so great, that the name of fame of Israel sounded abroad in consequence among the nations. It was perfect, because the Lord had put His glory upon His Church. This, too, we must not restrict (as Hvernick does) to the far-sounding fame of Israel on its departure from Egypt (Exo 15:14.); it refers pre-eminently to the glory of the theocracy under David and Solomon, the fame of which spread into all lands. - Thus had Israel been glorified by its God above all the nations, but it did not continue in fellowship with its God.

Verse 15

The apostasy of Israel. Its origin and nature, Eze 16:15-22; its magnitude and extent, Eze 16:23-34. In close connection with what precedes, this apostasy is described as whoredom and adultery. - Eze 16:15. But thou didst trust in thy beauty, and didst commit fornication upon thy name, and didst pour out thy fornication over every one who passed by: his it became. Eze 16:16. Thou didst take off thy clothes, and didst make to thyself spotted heights, and didst commit fornication upon them: things which should not come, and that which should not take place. Eze 16:17. And thou didst take jewellery of thine ornament of my gold and of my silver, which I had given thee, and didst make thyself male images, and didst commit fornication with them; Eze 16:18. And thou didst take thy embroidered clothes, and didst cover them therewith: and my oil and my incense thou didst set before them. Eze 16:19. And my bread, which I gave to thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst set before them for a pleasant odour: this came to pass, is the saying of the Lord Jehovah. Eze 16:20. And thou didst take thy sons and thy daughters, whom thou barest to me, and didst sacrifice them to them to devour. Was thy fornication too little? Eze 16:21. Thou didst slay my sons, and didst give them up, devoting them to them. Eze 16:22. And in all thine abominations and thy fornication thou didst not remember the days of thy youth, when thou wast naked and bare, and layest stamping in thy blood. - The beauty, i.e., the glory, of Israel led to its fall, because it made it the ground of its confidence; that is to say, it looked upon the gifts and possessions conferred upon it as its desert; and forgetting the giver, began to traffic with the heathen nations, and allowed itself to be seduced to heathen ways. For the fact, compare Deu 32:15 and Hos 13:6. "We are inflamed with pride and arrogance, and consequently profane the gifts of God, in which His glory ought to be resplendent" (Calvin). תּזני על שׁמך does not mean either "thou didst commit fornication notwithstanding thy name" (Winer and Ges. Thes. p. 422), or "against thy name" (Hvernick); for על connected with זנה has neither of these meanings, even in Jdg 19:2. It means, "thou didst commit fornication upon thy name, i.e., in reliance upon thy name" (Hitzig and Maurer); only we must not understand שׁם as referring to the name of the city of God, but must explain it, in accordance with Eze 16:14, as denoting the name, i.e., the renown, which Israel had acquired among the heathen on account of its beauty. In the closing words, לו יהי, לו refers to כּל־עובר, and יהי stands for ויהי, the copula having been dropped from ויהי because לו ought to stand first, and only יהי remaining (compare יך, Hos 6:1). The subject to יהי is יפי; the beauty became his (cf. Psa 45:12). This fornication is depicted in concrete terms in Eze 16:16-22; and with the marriage relation described in Eze 16:8-13 still in view, Israel is represented as giving up to idolatry all that it had received from its God. - Eze 16:16. With the clothes it made spotted heights for itself. בּמות stands for בּתּי בּמות, temples of heights, small temples erected upon heights by the side of the altars (Kg1 13:32; Kg2 17:29; for the fact, see the comm. on Kg1 3:2), which may probably have consisted simply of tents furnished with carpets. Compare Kg2 23:7, where the women are described as weaving tents for Astarte, also the tent-like temples of the Slavonian tribes in Germany, which consisted of variegated carpets and curtains (see Mohne on Creuzer's Symbolik, V. p. 176). These bamoth Ezekiel calls טלאות, not variegated, but spotted or speckled (cf. Gen 30:32), possibly with the subordinate idea of patched (מטלּא, Jos 9:5), because they used for the carpets not merely whole garments, but pieces of cloth as well; the word being introduced here for the purpose of indicating contemptuously the worthlessness of such conduct. "Thou didst commit whoredom upon them," i.e., upon the carpets in the tent-temples. The words 'לא באות וגו are no doubt relative clauses; but the usual explanation, "which has not occurred, and will not be," after Exo 10:14, cannot be vindicated, as it is impossible to prove either the use of בּוא in the sense of occurring or happening (= היה), or the use of the participle instead of the preterite in connection with the future. The participle באות in this connection can only supply one of the many senses of the imperfect (Ewald, 168c), and, like יהיה, express that which ought to be. The participial form באות is evidently chosen for the sake of obtaining a paronomasia with בּמות: the heights which should not come (i.e., should not be erected); while לא יהיה points back to ותּזני עליהם: "what should not happen." Eze 16:17-22 The jewellery of gold and silver was used by Israel for צלמי זכר, idols of the male sex, to commit fornication with them. Ewald thinks that the allusion is to Penates (teraphim), which were set up in the house, with ornaments suspended upon them, and worshipped with lectisternia. But there is no more allusion to lectisternia here than in Eze 23:41. And there is still less ground for thinking, as Vatke, Movers, and Hvernick do, of Lingam-or Phallus-worship, of which it is impossible to find the slightest trace among the Israelites. The arguments used by Hvernick have been already proved by Hitzig to have no force whatever. The context does not point to idols of any particular kind, but to the many varieties of Baal-worship; whilst the worship of Moloch is specially mentioned in Eze 16:20. as being the greatest abomination of the whole. The fact that נתן לפּניהם, to set before them (the idols), does not refer to lectisternia, but to sacrifices offered as food for the gods, is indisputably evident from the words לריח ניחח, the technical expression for the sacrificial odour ascending to God (cf. Lev 1:9, Lev 1:13, etc.). ויּהי (Eze 16:19), and it came to pass (sc., this abomination), merely serves to give emphatic expression to the disgust which it occasioned (Hitzig). - Eze 16:20, Eze 16:21. And not even content with this, the adulteress sacrificed the children which God had given her to idols. The revulsion of feeling produced by the abominations of the Moloch-worship is shown in the expression לאכול, thou didst sacrifice thy children to idols, that they might devour them; and still more in the reproachful question 'המעט, "was there too little in thy whoredom?" מן before תּזנוּתיך is used in a comparative sense, though not to signify "was this a smaller thing than thy whoredom?" which would mean far too little in this connection. The מן is rather used, as in Eze 8:17 and Isa 49:6, in the sense of too: was thy whoredom, already described in Eze 16:16-19, too little, that thou didst also slaughter thy children to idols? The Chetib תזנותך (Eze 16:20 and Eze 16:25) is a singular, as in Eze 16:25 and Eze 16:29; whereas the Keri has treated it as a plural, as in Eze 16:15, Eze 16:22, and Eze 16:33, but without any satisfactory ground. The indignation comes out still more strongly in the description given of these abominations in Eze 16:21 : "thou didst slay my sons" (whereas in Eze 16:20 we have simply "thy sons, whom thou hast born to me"), "and didst give them up to them, בּהעביר, by making them pass through," sc. the fire. העביר is used here not merely or lustration or februation by fire, but for the actual burning of the children slain as sacrifices, so that it is equivalent to העביר בּאשׁ למּלך (Kg2 23:10). By the process of burning, the sacrifices were given to Moloch to devour. Ezekiel has the Moloch-worship in his eye in the form which it had assumed from the times of Ahaz downwards, when the people began to burn their children to Moloch (cf. Kg2 16:3; Kg2 21:6; Kg2 23:10), whereas all that can be proved to have been practised in earlier times by the Israelites was the passing of children through fire without either slaying or burning; a februation by fire (compare the remarks on this subject in the comm. on Lev 18:21). - Amidst all these abominations Israel did not remember its youth, or how the Lord had adopted it out of the deepest wretchedness to be His people, and had made it glorious through the abundance of His gifts. This base ingratitude shows the depth of its fall, and magnifies its guilt. For Eze 16:22 compare Eze 16:7 and Eze 16:6.

Verse 23

Extent and Magnitude of the Idolatry Eze 16:23. And it came to pass after all thy wickedness - Woe, woe to thee! is the saying of the Lord Jehovah - Eze 16:24. Thou didst build thyself arches, and didst make thyself high places in all the streets. Eze 16:25. Thou didst build thy high places at every cross road, and didst disgrace thy beauty, and stretch open thy feet for every one that passed by, and didst increase thy whoredom. Eze 16:26. Thou didst commit fornication with the sons of Egypt thy neighbours, great in flesh, and didst increase thy whoredom to provoke me. Eze 16:27. And, behold, I stretched out my hand against thee, and diminished thine allowance, and gave thee up to the desire of those who hate thee, the daughters of the Philistines, who are ashamed of thy lewd way. Eze 16:28. And thou didst commit fornication with the sons of Asshur, because thou art never satisfied; and didst commit fornication with them, and wast also not satisfied. Eze 16:29. And thou didst increase thy whoredom to Canaan's land, Chaldaea, and even thereby wast not satisfied. Eze 16:30. How languishing is thy heart! is the saying of the Lord Jehovah, that thou doest all this, the doings of a dissolute prostitute. Eze 16:31. When thou buildest thy arches at every cross road, and madest thy high places in every road, thou wast not like the harlot, since thou despisedst payment. Eze 16:32. The adulterous wife taketh strangers instead of her husband. Eze 16:33. Men give presents to all prostitutes; but thou gavest thy presents to all thy suitors, and didst reward them for coming to thee from all sides, for fornication with thee. Eze 16:34. And there was in thee the very opposite of the women in thy whoredom, that men did not go whoring after thee. In that thou givest payment, and payment was not given to thee, thou wast the very opposite. - By אחרי כל־רעתך, the picture of the wide spread of idolatry, commenced in Eze 16:22, is placed in the relation of chronological sequence to the description already given of the idolatry itself. For all sin, all evil, must first exist before it can spread. The spreading of idolatry was at the same time an increase of apostasy from God. This is not to be sought, however, in the face that Israel forsook the sanctuary, which God had appointed for it as the scene of His gracious presence, and built itself idol-temples (Kliefoth). It consisted rather in this, that it erected idolatrous altars and little temples at all street-corners and cross-roads (Eze 16:24, Eze 16:25), and committed adultery with all heathen nations (Eze 16:26, Eze 16:28, Eze 16:29), and could not be induced to relinquish idolatry either by the chastisements of God (Eze 16:27), or by the uselessness of such conduct (Eze 16:32-34). כל־רעתך is the whole of the apostasy from the Lord depicted in Eze 16:15-22, which prevailed more and more as idolatry spread. The picture of this extension of idolatry is introduced with woe! woe! to indicate at the outset the fearful judgment which Jerusalem was bringing upon itself thereby. The exclamation of woe is inserted parenthetically; for ותּבני (Eze 16:24) forms the apodosis to ויהי in Eze 16:23. גּב and רמה are to be taken as general terms; but, as the singular גּבּך with the plural רמתיך in Eze 16:39 plainly shows, גּב is a collective word. Hvernick has very properly called attention to the analogy between גּב and קבּה in Num 25:8, which is used there to denote an apartment furnished or used for the service of Baal-peor. As קבּה, from קבב, signifies literally that which is arched, a vault; so גּב, from גּבב, is literally that which is curved or arched, a hump or back, and hence is used here for buildings erected for idolatrous purposes, small temples built on heights, which were probably so called to distinguish them as chapels for fornication. The ancient translations suggest this, viz.: lxx οἴκημα πορνικόν and ἔκθεμα, which Polychron. explains thus: προαγώγιον ἔνθα τὰς πόρνας τρέφειν εἴωθασι; Vulg.: lupanar and prostibulum. רמה signifies artificial heights, i.e., altars built upon eminences, commonly called bâmōth. The word râ̂̂mâh is probably chosen here with an allusion to the primary signification, height, as Jerome has said: quod excelsus sit ut volentibus fornicari procul appareat fornicationis locus et non necesse sit quaeri. The increase of the whoredom, i.e., of the idolatry and illicit intercourse with heathenish ways, is individualized in Eze 16:26-29 by a specification of historical facts. We cannot agree with Hitzig in restricting the illicit intercourse with Egypt (Eze 16:26), Asshur (Eze 16:28), and Chaldaea (Eze 16:29) to political apostasy, as distinguished from the religious apostasy already depicted. There is nothing to indicate any such distinction. Under the figure of whoredom, both in what precedes and what follows, the inclination of Israel to heathen ways in all its extent, both religious and political, is embraced. Egypt stands first; for the apostasy of Israel from the Lord commenced with the worship of the golden calf, and the longing in the wilderness for the fleshpots of Egypt. From time immemorial Egypt was most deeply sunken in the heathenish worship of nature. The sons of Egypt as therefore described, in accordance with the allegory, as גּדלי , magni carne (bâzâr, a euphemism; cf. Eze 23:20), i.e., according to the correct explanation of Theodoret: μεθ ̓ὑπερβολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηκότας ου. The way in which God punished this erring conduct was, that, like a husband who endeavours by means of chastisement to induce his faithless wife to return, He diminished the supply of food, clothing, etc. (chōg, as in Pro 30:8), intended for the wife (for the fact compare Hos 2:9-10); this He did by "not allowing Israel to attain to the glory and power which would otherwise have been conferred upon it; that is to say, by not permitting it to acquire the undisturbed and undivided possession of Canaan, but giving it up to the power and scorn of the princes of the Philistines" (Kliefoth). נתן בּנפשׁ, to give any one up to the desire of another. The daughters of the Philistines are the Philistian states, corresponding to the representation of Israel as an adulterous wife. The Philistines are mentioned as the principal foes, because Israel fell completely into their power at the end of the period of the Judges (cf. Judg 13-16; Sa1 4:1); and they are referred to here, for the deeper humiliation of Israel, as having been ashamed of the licentious conduct of the Israelites, because they adhered to their gods, and did not exchange them for others as Israel had done (compare Jer 2:10-11). זמּה (v. 27) is in apposition to דּרכּך: thy way, which is zimmâh. Zimmâh is applied to the sin of profligacy, as in Lev 18:17. - But Israel was not improved by this chastisement. It committed adultery with Asshur also from the times of Ahaz, who sought help from the Assyrians (Kg2 16:7.); and even with this it was not satisfied; that is to say, the serious consequences brought upon the kingdom of Judah by seeking the friendship of Assyria did not sober it, so as to lead it to give up seeking for help from the heathen and their gods. In Eze 16:28, תּזני אל is distinguished from תּזנים (זנה, with accus.). The former denotes the immoral pursuit of a person for the purpose of procuring his favour; the latter, adulterous intercourse with him, when his favour has been secured. The thought of the verse is this: Israel sought the favour of Assyria, because it was not satisfied with illicit intercourse with Egypt, and continued to cultivate it; yet it did not find satisfaction or sufficiency even in this, but increased its adultery אל־ארץ כּנען כּשׂדּימה, to the Canaan's-land Chaldaea. ארץ כּנען is not the proper name of the land of Canaan here, but an appellative designation applied to Chaldaea (Kasdim) or Babylonia, as in Eze 17:4 (Raschi). The explanation of the words, as signifying the land of Canaan, is precluded by the fact that an allusion to Canaanitish idolatry and intercourse after the mention of Asshur would be out of place, and would not coincide with the historical order of things; since it cannot be shown that "a more general diffusion of the religious customs of Canaan took place after the Assyrian era." And it is still more decidedly precluded by the introduction of the word כּשׂדּימה, which cannot possibly mean as far as, or unto, Chaldaea, and can only be a more precise definition of ארץ כנען. The only thing about which a question can be raised, is the reason why the epithet כנען should have been applied to Chaldaea; whether it merely related to the commercial spirit, in which Babylon was by no means behind the Canaanitish Tyre and Sidon, or whether allusion was also made to the idolatry and immorality of Canaan. The former is by no means to be excluded, as we find that in Eze 17:4 "the land of Canaan" is designated "a city of merchants" (rōkhelim). But we must not exclude the latter either, inasmuch as in the Belus- and Mylitta-worship of Babylon the voluptuous character of the Baal- and Astarte-worship of Canaan had degenerated into shameless unchastity (cf. Herodotus, i. 199). In Eze 16:30, the contents of Eze 16:16-29 are summed up in the verdict which the Lord pronounces upon the harlot and adulteress: "yet how languishing is thy heart!" אמלה (as a participle Kal απ. λεγ..; since the verb only occurs elsewhere in the Pual, and that in the sense of faded or pining away) can only signify a morbid pining or languishing, or the craving of immodest desire, which has grown into a disease. The form לבּה is also ἁπ. λεγ..; but it is analogous to the plural לבּות. (Note: Hitzig objects to the two forms, which do not occur elsewhere; and with the help of the Sept. rendering τὶ διαθῶ τὴν θυγατέρα σου, which is a mere guess founded upon the false reading מה אמלה, he adopts the conjectural reading מה אמלה לבתּך, "what hope is there for thy daughter?" by which he enriches the Hebrew language with a new word (אמלה ), and the prophecy contained in this chapter with a thought which is completely foreign to it, and altogether unsuitable.) שׁלּטת, powerful, commanding; as an epithet applied to zōnâh, one who knows no limit to her actions, unrestrained; hence in Arabic, insolent, shameless. Eze 16:31 contains an independent sentence, which facilitates the transition to the thought expanded in Eze 16:32-34, namely, that Jerusalem had surpassed all other harlots in her whoredoms. If we take Eze 16:31 as dependent upon the protasis in Eze 16:30, we not only get a very dragging style of expression, but the new thought expressed in Eze 16:31 is reduced to a merely secondary idea; whereas the expansion of it in Eze 16:32. shows that it introduces a new feature into the address. And if this is the case, ולא־הייתי cannot be taken as co-ordinate with עשׂיתי htiw etanidro-oc, but must be construed as the apodosis: "in thy building of rooms...thou wast not like the (ordinary) harlot, since thou disdainest payment." For the plural suffix attached to בּבנותיך, see the commentary on Eze 6:8. The infinitive לקלּס answers to the Latin gerund in ndo (vid., Ewald, 237c and 280d), indicating wherein, or in what respect, the harlot Jerusalem differed from an ordinary prostitute; namely, in the fact that she disdained to receive payment for her prostitution. That this is the meaning of the words, is rendered indisputable by Eze 16:32-34. But the majority of expositors have taken לקלּס as indicating the point of comparison between Israel and other harlots, i.e., as defining in what respect Israel resembled other prostitutes; and then, as this thought is at variance with what follows, have attempted to remove the discrepancy by various untenable explanations. Most of them resort to the explanation: thou wast not like the other prostitutes, who disdain to receive their payment offered for their prostitution, in the hope of thereby obtaining still more, (Note: Jerome adopts this rendering: non facta es quasi meretrix fastidio augens pretium, and gives the following explanation: "thou hast not imitated the cunning prostitutes, who are accustomed to raise the price of lust by increasing the difficulties, and in this way to excite their lovers to greater frenzy." Rosenmller and Maurer have adopted a similar explanation: "thou differest greatly from other harlots, who despise the payment offered them by their lovers, that they may get still more; for thou acceptest any reward, being content with the lowest payment; yea, thou dost even offer a price to thine own lovers.") an explanation which imports into the words a thought that has no existence in them at all. Hvernick seeks to fix upon קלס, by means of the Aramaean, the meaning to cry out (crying out payment), in opposition to the ordinary meaning of קלס, to disdain, or ridicule, in which sense Ezekiel also uses the noun קלּסה in Eze 22:4. Hitzig falls back upon the handy method of altering the text; and finally, Kliefoth gives to ל the imaginary meaning "so far as," i.e., "to such a degree that," which cannot be defended either through Exo 39:19 or from Deu 24:5. With the loose way in which the infinitive construct with ל is used, we grant that the words are ambiguous, and might have the meaning which the majority of the commentators have discovered in them; but this view is by no means necessary, inasmuch as the subordinate idea introduced by לקלּס אתנן may refer quite as well to the subject of the sentence, "thou," as to the zōnâh with whom the subject is compared. Only in the latter case the קלּס would apply to other harlots as well as to Israel; whereas in the former it applies to Israel alone, and shows in what it was that Israel did not resemble ordinary prostitutes. But the explanation which followed was a sufficient safeguard against mistake. In this explanation adulteresses are mentioned first (v. 32), and then common prostitutes (vv. 33, 34). V. 32 must not be taken, as it has been by the majority of commentators, as an exclamation, or a reproof addressed to the adulteress Jerusalem: O thou adulterous wife, that taketh strangers instead of her husband! Such an exclamation as this does not suit the connection at all. But the verse is not to be struck out on that account, as Hitzig proposes. It has simply to be construed in another way, and taken as a statement of what adulteresses do (Kliefoth). They take strangers instead of their husband, and seek their recompense in the simple change, and the pleasure of being with other men. תּחת אישׁהּ, lit., under her husband, i.e., as a wife subject to her husband, as in the connection with זנה in Eze 23:5 and Hos 4:12 (see the comm. on Num 5:19). - Eze 16:33, Eze 16:34. Common prostitutes give themselves up for presents; but Israel, on the contrary, gave presents to its lovers, so that it did the very opposite to all other harlots, and the practice of ordinary prostitutes was left far behind by that of Israel. The change of forms נדא and נדן (a present) is probably to be explained simply on the ground that the form נדא was lengthened into נדן with a consonant as the termination, because the suffix could be attached more easily to the other. הפך, the reverse, the opposite, i.e., with the present context, something unheard of, which never occurred in the case of any other harlot. - Ezekiel has thus fulfilled the task appointed him in Eze 16:2, to charge Jerusalem with her abominations. The address now turns to an announcement of the punishment.

Verse 35

As Israel has been worse than all the heathen, Jehovah will punish it notwithstanding its election, so that its shame shall be uncovered before all the nations (Eze 16:36-42), and the justice of the judgment to be inflicted upon it shall be made manifest (Eze 16:43-52). According to these points of view, the threat of punishment divides itself into two parts in the following manner: - In the first (Eze 16:35-42) we have, first of all (in Eze 16:36), a recapitulation of the guilty conduct described in vv. 16-34; and secondly, an announcement of the punishment corresponding to the guilt, as the punishment of adultery and murder (Eze 16:37 and Eze 16:48), and a picture of its infliction, as retribution for the enormities committed (Eze 16:39-42). In the second part (Eze 16:43-52) there follows a proof of the justice of this judgment. Eze 16:35-42 The punishment will correspond to the sin. - Eze 16:35. Therefore, O harlot, hear the word of Jehovah! Eze 16:36. Thus saith the Lord Jehovah, Because thy brass has been lavished, and thy shame exposed in thy whoredom with thy lovers, and because of all the idols of thine abominations, and according to the blood of thy sons, which thou hast given them; Eze 16:37. Therefore, behold, I will gather together all thy lovers, whom thou hast pleased, and all whom thou hast loved, together with all whom thou hast hated, and will gather them against thee from round about, and will expose thy shame to them, that they may see all thy shame. Eze 16:38. I will judge thee according to the judgment of adulteresses and murderesses, and make thee into blood of wrath and jealousy. Eze 16:39. And I will give thee into their hand, that they may destroy thy arches, and pull down thy heights; that they may strip thy clothes off thee, and take thy splendid jewellery, and leave thee naked and bare. Eze 16:40. And they shall bring up a company against thee, and stone thee, and cut thee in pieces with their swords. Eze 16:41. And they shall burn thy houses with fire, and execute judgment upon thee before the eyes of many women. Thus do I put an end to thy whoredom.; and thou wilt also give payment no more. Eze 16:42. And I quiet my fury toward thee, and will turn away my jealousy from thee, that I may repose and vex myself no more. - In the brief summary of the guilt of the whore, the following objects are singled out, as those for which she is to be punished: (1) the pouring out of her brass and the exposure of her shame; (2) the idols of her abominations (with על before the noun, corresponding to יען before the infinitive); (3) the blood of her sons, with the preposition כּ, according to, to indicate the measure of her punishment. Two things are mentioned as constituting the first ground of punishment. The first is, "because thy brass has been poured out." Most of the commentators have explained this correctly, as referring to the fact that Israel had squandered the possessions received from the Lord, viz., gold, silver, jewellery, clothing, and food (Eze 16:10-13 and Eze 16:16-19), upon idolatry. The only difficulty connected with this is the use of the word nechōsheth, brass or copper, in the general sense of money or metal, as there are no other passages to support this use of the word. At the same time, the objection raised to this, namely, that nechōsheth cannot signify money, because the Hebrews had no copper coin, is an assertion without proof, since all that can be affirmed with certainty is, that the use of copper or brass as money is not mentioned anywhere in the Old Testament, with the exception of the passage before us. But we cannot infer with certainty from this that it was not then in use. As soon as the Hebrews began to stamp coins, bronze or copper coins were stamped as well as the silver shekels, and specimens of these are still in existence from the time of the Maccabees, with the inscription "Simon, prince of Israel" (cf. Cavedoni, Bibl. Numismatik, transl. by Werlhof, p. 20ff.). Judging from their size, these coins were in all probability worth a whole, a half, and a quarter gerah (Caved. pp. 50, 51). If, then, the silver shekel of the value of 21 grains contained twenty gerahs in Moses' time, and they had already silver pieces of the weight of a shekel and half shekel, whilst quarter shekels are also mentioned in the time of Samuel, there would certainly be metal coins in use of the value of a gerah for the purposes of trade and commerce, and these would in all probability be made of brass, copper, or bronze, as silver coins of the value of a penny would have been found too small. Consequently it cannot be positively denied that brass or copper may have been used as coin for the payment of a gerah, and therefore that the word nechōsheth may have been applied to money. We therefore adhere to the explanation that brass stands for money, which has been already adopted by the lxx and Jerome; and we do so all the more, because every attempt that has been made to fasten another meaning upon nechōsheth, whether by allegorical interpretation (Rabb.), or from the Arabic, or by altering the text, is not only arbitrary, but does not even yield a meaning that suits the context. השׁפך, to be poured out = squandered or lavished. To the squandering of the possessions bestowed by the Lord upon His congregation, there was added the exposure of its shame, i.e., the disgraceful sacrifice of the honour and dignity of the people of God, of which Israel had made itself guilty by its whoredom with idols, i.e., by falling into idolatry, and adopting heathen ways. על־מאהביך, to (towards), i.e., with thy lovers (על standing for אל, according to later usage: vid., Ewald, 217i, p. 561), is to be explained after the analogy of זנה אל, as signifying to commit adultery towards a person, i.e., with him. But it was not enough to sacrifice the gifts of the Lord, i.e., His possessions and His glory, to the heathen and their idols; Israel also made for itself כּל־גּלּוּלי תּועבות, all kinds of logs of abominations, i.e., of idols, upon which it hung its ornaments, and before which it set oil and incense, meal and honey (Eze 16:18 and Eze 16:19). And it was not even satisfied with this, but gave to its idols the blood of its sons, by slaying its children to Moloch (Eze 16:20). Therefore (Eze 16:37.) the Lord will uncover the shame of His people before all the nations. He will gather them together, both friend and foe, against Jerusalem, and let them execute the judgment. The punishment will correspond to the sin. Because Israel has cultivated friendship with the heathen, it shall now be given up altogether into their power. On the uncovering of the nakedness as a punishment, compare Hos 2:12. The explanation of the figure follows in Eze 16:38. The heathen nations shall inflict upon Jerusalem the punishment due to adultery and bloodshed. Jerusalem (i.e., Israel) had committed this twofold crime. It had committed adultery, by falling away from Jehovah into idolatry; and bloodshed, by the sacrifices offered to Moloch. The punishment for adultery was death by stoning (see the comm. on Eze 16:40); and blood demanded blood (Gen 9:6; Exo 21:12). 'וּנתתּיך דּם וגו' does not mean, "I will put blood in thee" (Ros.), or "I will cause thy blood to be shed in anger" (De Wette, Maurer, etc.); but I make thee into blood; which we must not soften down, as Hitzig proposes, into cause thee to bleed. The thought is rather the following: thou shalt be turned into blood, so that nothing but blood may be left of thee, and that the blood of fury and jealousy, as the working of the wrath and jealousy of God (compare Eze 16:42). To this end the heathen will destroy all the objects of idolatry (גּב and רמות, Eze 16:39, as in Eze 16:24, Eze 16:25), then take from the harlot both clothes and jewellery, and leave her naked, i.e., plunder Jerusalem and lay it waste, and, lastly, execute upon her the punishment of death by stoning and by sword; in other words, destroy both city and kingdom. The words 'העלוּ , they bring (up) against thee an assembly, may be explained from the ancient mode of administering justice, according to which the popular assembly (qâhâl, cf. Pro 5:14) sat in judgment on cases of adultery and capital crimes, and executed the sentence, as the law for stoning expressly enjoins (Lev 20:2; Num 15:36; Deu 22:21; compare my Bibl. Archol. II. p. 257). But they are also applicable to the foes, who would march against Jerusalem (for qâhâl in this sense, compare Eze 17:17). The punishment of adultery (according to Lev 20:10) was death by stoning, as we may see from Lev 20:2-27 and Deu 22:24 compared with Joh 8:5. This was the usual mode of capital punishment under the Mosaic law, when judicial sentence of death was pronounced upon individuals (see my Archol. II. p. 264). The other form of punishment, slaying by the sword, was adopted when there were many criminals to be put to death, and was not decapitation, but cutting down or stabbing (bâthaq, to hew in pieces) with the sword (see my Archol. l.c.). The punishment of death was rendered more severe by the burning of the corpse (Lev 20:14; Lev 21:9). Consequently the burning of the houses in Eze 16:41 is also to be regarded as intensifying the punishment; and it is in the same light that the threat is to be regarded, that the judgment would be executed "before the eyes of many women." The many women are the many heathen nations, according to the description of Jerusalem or Israel as an unfaithful wife. "As it is the greatest punishment to an adulterous woman to be exposed in her sin before the eyes of other women; so will the severest portion of Israel's punishment be, that it will stand exposed in its sin before the eyes of all other nations" (Kliefoth). This is the way in which God will put an end to the fornication, and appease His wrath and jealousy upon the harlot (Eze 16:41 and Eze 16:42). השׁבּית, with מן, to cause a person to cease to be or do anything. For Eze 16:42, compare Eze 5:13. By the execution of the judgment the jealousy (קנאה) of the injured husband is appeased. Eze 16:43-52 This judgment is perfectly just; for Israel has not only forgotten the grace of its God manifested towards it in its election, but has even surpassed both Samaria and Sodom in its abominations. - Eze 16:43. Because thou hast not remembered the days of thy youth, and hast raged against me in all this; behold, I also give thy way upon thy head, is the saying of the Lord Jehovah, that I may not do that which is wrong above all thine abominations. Eze 16:44. Behold, every one that useth proverbs will use this proverb concerning thee: as the mother, so the daughter. Eze 16:45. Thou art the daughter of thy mother, who casteth off her husband and her children; and thou art the sister of thy sisters, who cast off their husbands and their children. Your mother is a Hittite, and your father an Amorite. Eze 16:46. And thy great sister is Samaria with her daughters, who dwelleth at thy left; and thy sister, who is smaller than thou, who dwelleth at thy right, is Sodom with her daughters. Eze 16:47. But thou hast not walked in their ways and done according to their abominations a little only; thou didst act more corruptly than they in all thy ways. Eze 16:48. As I live, is the saying of the Lord Jehovah, Sodom thy sister, she with her daughters hath not done as thou hast done with thy daughters. Eze 16:49. Behold, this was the sin of Sodom, thy sister: pride, superabundance of food, and rest undisturbed had she with her daughters, and the hand of the poor and needy she did not hold. Eze 16:50. They were haughty, and did abominations before me; and I swept them away when I saw it. Eze 16:51. And Samaria, she hath not sinned to the half of thy sins; thou hast increased thine abominations more than they, and hast made thy sisters righteous by all thine abominations which thou hast done. Eze 16:52. Bear, then, also thy shame, which thou hast adjudged to thy sisters. Through thy sins, which thou hast committed more abominably than they, they become more righteous than thou. Be thou, then, also put to shame, and bear thy disgrace, as thou hast justified thy sisters. - יען אשׁר, which corresponds to יען in Eze 16:36, introduces a new train of thought. Most of the commentators take Eze 16:43 in connection with what precedes, and place the pause at Eze 16:44. But the perfect נתתּי shows that this is wrong. If Eze 16:43 simply contained a recapitulation, or a concluding summary, of the threat of judgment in Eze 16:35-42, the punishment would be announced in the future tense, as it is in Eze 16:37. By the perfect נתתּי, on the contrary, the punishment is exhibited as a completed fact, and further reasons are then assigned in vindication of the justice of the divine procedure, which we find in Eze 16:44. To this end the guilt of Jerusalem is mentioned once more: "thou didst not remember the days of thy youth," i.e., what thou didst experience in thy youth; the misery in which thou didst find thyself, and out of which I rescued thee and exalted thee to glory (Eze 16:4-14). To this there was added rage against Jehovah, which manifested itself in idolatrous acts. רגז , to be excited upon or against any person, to rage; thus in Hithpael with אל in Kg2 19:27-28. For נתן דּרך , compare Eze 9:10. The last clause of Eze 16:43, 'ולא עשׂיתי וגו, has been misinterpreted in many ways. According to the Masoretic pointing, עשׂיתי is the second person; but this does not yield a suitable meaning. For עשׂה זמּה is not used in the sense adopted by the Targum, upon which the Masoretic pointing is undoubtedly based, and which Raschi, Kimchi, and Rosenmller retain, viz., cogitationem facere: "thou hast not take any thought concerning all thy abominations," i.e., has not felt any remorse. The true meaning is to commit a crime, a wrong, and is used for the most part of unnatural offences (cf. Jdg 20:6; Hos 6:9). There is all the more reason for retaining this meaning, that זמּה (apart from the plural זמּוה = מזמּות) only occurs sensu malo, and for the most part in the sense of an immoral action (vid., Job 31:11). Consequently we should have to adopt the rendering: and thou no longer committest this immorality above all thine abominations. But in that case not only would עוד have to be supplied, but a distinction would be drawn between the abominations committed by Israel and the sin of lewdness, i.e., adultery, which is quite foreign to the connection and to the contents of the entire chapter; for, according to these, the abominations of Israel consisted in adultery or the sin of lewdness. We must therefore take עשׂיתי as the first person, as Symm. and Jerome have done, and explain the words from Lev 19:29, where the toleration by a father of the whoredom of a daughter is designated as zimmâh. If we adopt this interpretation, Jehovah says that He has punished the spiritual whoredom of Israel, in order that He may not add another act of wrong to the abominations of Israel by allowing such immorality to go on unpunished. If He did not punish, He would commit a zimmâh Himself, - in other words, would make Himself accessory to the sins of Israel. The concluding characteristic of the moral degradation of Israel fits in very appropriately here in Eze 16:44., in which Jerusalem is compared to Samaria and Sodom, both of which had been punished long ago with destruction on account of their sins. This characteristic is expressed in the form of proverbial sayings. Every one who speaks in proverbs (mōsheel, as in Num 21:27) will then say over thee: as the mother, so her daughter. Her abominable life is so conspicuous, that it strikes every one, and furnishes occasion for proverbial sayings. אמּה may be a feminine form of אם, as לבּה is of לב (Eze 16:30); or it may also be a Raphe form for אמהּ: as her (the daughter's) mother, so her (the mother's) daughter (cf. Ewald, 174e, note, with 21, 223). The daughter is of course Jerusalem, as the representative of Israel. The mother is the Canaanitish race of Hittites and Amorites, whose immoral nature had been adopted by Israel (cf. Eze 16:3 and Eze 16:45). In Eze 16:45 the sisterly relation is added to the maternal, to carry out the thought still further. Some difficulty arises here from the statement, that the mothers and the sisters despise their husbands and their children, or put them away. For it is unquestionable that the participle גּעלת belongs to אמּך, and not to בּת, from the parallel relative clause אשׁר גּעלוּ, which applies to the sisters. The husband of the wife Jerusalem is Jehovah, as the matrimonial head of the covenant nation or congregation of Israel. The children of the wives, viz., the mother, her daughter, and her sisters, are the children offered in sacrifice to Moloch. The worship of Moloch was found among the early Canaanites, and is here attributed to Samaria and Sodom also, though we have no other proofs of its existence there than the references made to it in the Old Testament. The husband, whom the mother and sisters have put away, cannot therefore be any other than Jehovah; from which it is evident that Ezekiel regarded idolatry generally as apostasy from Jehovah, and Jehovah as the God not only of the Israelites, but of the heathen also. (Note: Theodoret has explained it correctly in this way: "He shows by this, that He is not the God of Jews only, but of Gentiles also; for God once gave oracles to them, before they chose the abomination of idolatry. Therefore he says that they also put away both the husband and the children by denying God, and slaying the children to demons.") אחותך (Eze 16:45) is a plural noun, as the relative clause which follows and Eze 16:46 clearly show, and therefore is a contracted form of אחותיך (Eze 16:51) or אחיותך (Eze 16:52; vid., Ewald, 212b, p. 538). Samaria and Sodom are called sisters of Jerusalem, not because both cities belonged to the same mother-land of Canaan, for the origin of the cities does not come into consideration here at all, and the cities represent the kingdoms, as the additional words "her daughters," that is to say, the cities of a land or kingdom dependent upon the capital, clearly prove. Samaria and Sodom, with the daughter cities belonging to them, are sisters of Jerusalem in a spiritual sense, as animated by the same spirit of idolatry. Samaria is called the great (greater) sister of Jerusalem, and Sodom the smaller sister. This is not equivalent to the older and the younger, for Samaria was not more deeply sunk in idolatry than Sodom, nor was her idolatry more ancient than that of Sodom (Theodoret and Grotius); and Hvernick's explanation, that "the finer form of idolatry, the mixture of the worship of Jehovah with that of nature, as represented by Samaria, was the first to find an entrance into Judah, and this was afterwards followed by the coarser abominations of heathenism," is unsatisfactory, for the simple reason that, according to the historical books of the Old Testament, the coarser forms of idolatry forced their way into Judah at quite as early a period as the more refined. The idolatry of the time of Rehoboam and Abijam was not merely a mixture of Jehovah-worship with the worship of nature, but the introduction of heathen idols into Judah, along with which there is no doubt that the syncretistic worship of the high places was also practised. גּדול and קטן do not generally mean old and young, but great and small. The transferred meaning old and young can only apply to men and animals, when greatness and littleness are really signs of a difference in age; but it is altogether inapplicable to kingdoms or cities, the size of which is by no means dependent upon their age. Consequently the expressions great and small simply refer to the extent of the kingdoms or states here named, and correspond to the description given of their situation: "at the left hand," i.e., to the north, and "at the right hand," i.e., to the south of Jerusalem and Judah. Jerusalem had not only equalled these sisters in sins and abominations, but had acted more corruptly than they (Eze 16:47). The first hemistich of this verse, "thou walkest not in their ways," etc., is more precisely defined by ותּשׁחתי מהן in the second half. The link of connection between the two statements is formed by כּמעט קט yb d. This is generally rendered, "soon was there disgust," i.e., thou didst soon feel disgust at walking in their ways, and didst act still worse. But apart from the fact that while disgust at the way of the sisters might very well constitute a motive for forsaking those ways, i.e., relinquishing their abominations, it could not furnish a motive for surpassing those abominations. This explanation is exposed to the philological difficulty, that קט by itself cannot signify taeduit te, and the impersonal use of קוּט would at all events require לך, which could not be omitted, even if קט were intended for a substantive. These difficulties fall away if we interpret קט from the Arabic qaṭṭ omninô tantum, as Alb. Schultens has done, and connect the definition "a little only" with the preceding clause. We then obtain this very appropriate thought: thou didst walk in the ways of thy sisters; and that not a little only, but thou didst act still more corruptly than they. This is proved in Eze 16:48. by an enumeration of the sins of Sodom. They were pride, satiety, - i.e., superabundance of bread (vid., Pro 30:9), - and careless rest or security, which produce haughtiness and harshness, or uncharitableness, towards the poor and wretched. In this way Sodom and her daughters (Gomorrah, Admah, and Zeboim) became proud and haughty, and committed abominations לפני, i.e., before Jehovah (alluding to Gen 18:21); and God destroyed them when He saw this. The sins of Samaria (Eze 16:51) are not specially mentioned, because the principal sin of this kingdom, namely, image-worship, was well known. It is simply stated, therefore, that she did not sin half so much as Jerusalem; and in fact, if we except the times of Ahab and his dynasty, pure heathenish idolatry did not exist in the kingdom of the ten tribes, so that Samaria seemed really a righteous city in comparison with the idolatry of Jerusalem and Judah, more especially from the time of Ahaz onward (vid., Jer 3:11). The punishment of Samaria by the destruction of the kingdom of the ten tribes is also passed over as being well known to every Israelite; and in Eze 16:52 the application is directly made to Jerusalem, i.e., to Judah: "Thou also, bear thy shame, thou who hast adjudged to thy sisters," - sc. by pronouncing an uncharitable judgment upon them, thinking thyself better than they, whereas thou hast sinned more abominably, so that they appear more righteous than thou. צדק, to be righteous, and צדּק, to justify, are used in a comparative sense. In comparison with the abominations of Jerusalem, the sins of Sodom and Samaria appeared perfectly trivial. After וגם אתּ , the announcement of punishment is repeated for the sake of emphasis, and that in the form of a consequence resulting from the sentence with regard to the nature of the sin: therefore be thou also put to shame, and bear thy disgrace.

Verse 53

But this disgrace will not be the conclusion. Because of the covenant which the Lord concluded with Israel, Jerusalem will not continue in misery, but will attain to the glory promised to the people of God; - and that in such a way that all boasting will be excluded, and Judah, with the deepest shame, will attain to a knowledge of the true compassion of God. - Yet, in order that all false confidence in the gracious promises of God may be prevented, and the sinful nation be thoroughly humbled, this last section of our word of God announces the restoration of Sodom and Samaria as well as that of Jerusalem, so that all boasting on the part of Israel is precluded. - Eze 16:53. And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captivity in the midst of them: Eze 16:54. That thou mayest bear thy shame, and be ashamed of all that thou hast done, in comforting them. Eze 16:55. And thy sisters, Sodom and her daughters, will return to their first estate; and Samaria and her daughters will return to their first estate; and thou and thy daughters will return to your first estate. Eze 16:56. And Sodom thy sister was not a discourse in thy mouth in the day of thy haughtinesses, Eze 16:57. Before thy wickedness was disclosed, as at the time of the disgrace of the daughters of Aram and all its surroundings, the daughters of the Philistines, who despised thee round about. Eze 16:58. Thy wrong-doing and all thy abominations, thou bearest them, is the saying of Jehovah. Eze 16:59. For thus saith the Lord Jehovah, And I do with thee as thou hast done, who hast despised oath to break covenant. Eze 16:60. And I shall remember my covenant with thee in the days of thy youth, and shall establish an everlasting covenant with thee. Eze 16:61. And thou wilt remember thy ways, and be ashamed, when thou receivest thy sisters, those greater than thou to those smaller than thou; and I give them to thee for daughters, although they are not of thy covenant. Eze 16:62. And I will establish my covenant with thee; and thou wilt perceive that I am Jehovah; Eze 16:63. That thou mayest remember, and be ashamed, and there may no longer remain to thee an opening of the mouth because of thy disgrace, when I forgive thee all that thou hast done, is the saying of the Lord Jehovah. - The promise commences with an announcement of the restoration, not of Jerusalem, but of Sodom and Samaria. The two kingdoms, or peoples, upon which judgment first fell, shall also be the first to receive mercy; and it will not be till after then that Jerusalem, with the other cities of Judah, will also be restored to favour, in order that she may bear her disgrace, and be ashamed of her sins (Eze 16:54); that is to say, not because Sodom and Samaria have borne their punishment for a longer time, but to the deeper shaming, the more complete humiliation of Jerusalem. שׁוּב שׁבוּת, to turn the captivity, not "to bring back the captives" (see the comm. on Deu 30:3), is here used in a figurative sense for restitutio in statum integritatis, according to the explanation given of the expression in Eze 16:55. No carrying away, or captivity, took place in the case of Sodom. The form שׁבית, which the Chetib has adopted several times here, has just the same meaning as שׁבוּת. שׁבית שׁביתיך does not mean the captives of thy captivity, since the same word cannot be used first as a concrete and then as an abstract noun; nor does the combination serve to give greater emphasis, in the sense of a superlative - viz. "the captivity of thy captivities, equivalent to thy severest or most fearful captivity," - as Stark and Hvernick suppose. The genitive must be taken as explanatory, as already proposed by Hengstenberg and Kliefoth: "captivity, which is thy captivity;" and the pleonastic mode of expression is chosen to give greater prominence to the thought, "thine own captivity," than would have been given to it by a suffix attached to the simple noun. בּתוכהנה, in their midst, does not imply, that just as Judah was situated now in the very midst between Sodom and Samaria, so its captives would return home occupying the centre between those two (Hitzig); the reference is rather to fellowship in captivity, to the fact that Jerusalem would share the same fate, and endure the same punishment, as Samaria and Sodom (Hengst., Klief.). The concluding words of Eze 16:54, "in that thou comfortest them," do not refer to the sins already committed by Israel (as Kliefoth, who adopts the rendering, "didst comfort them," imagines), but to the bearing of such disgrace as makes Jerusalem ashamed of its sins. By bearing disgrace, i.e., by its endurance of well-merited and disgraceful punishment, Jerusalem consoles her sisters Samaria and Sodom; and that not merely by fellowship in misfortune, - solamen miseris etc. , (Calvin, Hitzig, etc.), - but by the fact that from the punishment endured by Jerusalem, both Samaria and Sodom can discern the righteousness of the ways of God, and find therein a foundation for their hope, that the righteous God will bring to an end the merited punishment as soon as its object has been attained (see the comm. on Eze 14:22-23). The turning of the captivity, according to Eze 16:55, will consist in the fact that Sodom, Samaria, and Jerusalem return לקדמתן, to their original state. קדמה does not mean the former or earlier state, but the original state, as in Isa 23:7. Kliefoth is wrong, however, in explaining this as meaning: "as they were, when they came in Adam from the creative hand of God." The original state is the status integritatis, not as a state of sinlessness or original righteousness and holiness, - for neither Jerusalem on the one hand, nor Samaria and Sodom on the other, had ever been in such a state as this, - but as an original state of glory, in which they were before they had fallen and sunk into ungodly ways. But how could a restoration of Sodom and her daughters (Gomorrah, etc.) be predicted, when the destruction of these cities was accompanied by the sweeping away of all their inhabitants from off the face of the earth? Many of the commentators have attempted to remove the difficulty by assuming that Sodom here stands for the Moabites and Ammonites, who were descendants of Lot, who escaped from Sodom. But the untenableness of such an explanation is obvious, from the simple fact that the Ammonites and Moabites were no more Sodomites than Lot himself. And the view expressed by Origen and Jerome, and lately revived by Hvernick, that Sodom is a typical name denoting heathenism generally, is also unsatisfactory. The way in which Sodom is classed with Samaria and Jerusalem, and the special reference to the judgment that fell upon Sodom (Eze 16:49, Eze 16:50), point undeniably to the real Sodom. The heathen world comes into consideration only so far as this, that the pardon of a heathen city, so deeply degraded as Sodom, carries with it the assurance that mercy will be extended to all heathen nations. We must therefore take the words as referring to the literal Sodom. Yet we certainly cannot for a moment think of any earthly restoration of Sodom. For even if we could conceive of a restoration of the cities that were destroyed by fire, and sunk into the depths of the Dead Sea, it is impossible to form any conception of an earthly and corporeal restoration of the inhabitants of those cities, who ere destroyed at the same time; and in this connection it is chiefly to them that the words refer. This does not by any means prove that the thing itself is impossible, but simply that the realization of the prophecy must be sought for beyond the present order of things, in one that extends into the life everlasting. As Eze 16:55 elucidates the contents of Eze 16:53, so the thought of Eze 16:54 is explained and still further expanded in Eze 16:56 and Eze 16:57. The meaning of Eze 16:56 is a subject of dispute; but so much is indisputable, that the attempt to Kliefoth to explain Eze 16:56 and Eze 16:57 as referring to the future, and signifying that in the coming day of its glory Israel will no longer carry Sodom as a legend in its mouth as it does now, does violence to the grammar, and is quite a mistake. It is no more allowable to take ולא היתה as a future, in the sense of "and will not be," than to render כּמו עת חרפּת redner ot naht " (Eze 16:57), "it will be like the time of scorn." Moreover, the application of בּיום גּאוניך to the day of future glory is precluded by the fact that in Eze 16:49 the word גּאון is used to denote the pride which was the chief sin of Sodom; and the reference to this verse very naturally suggests itself. The meaning of Eze 16:56 depends upon the rendering to be given to לשׁמוּעה. The explanation given by Rosenmller and Maurer, after Jerome, - viz. non erat in auditione, i.e., non audiebatur, thou didst not think at all of Sodom, didst not take its name into thy mouth, - is by no means satisfactory. שׁמוּעה means proclamation, discourse, and also report. If we adopt the last, we must take the sentence as interrogatory (לוא for הלוא), as Hengstenberg and Hitzig have done. Although this is certainly admissible, there are no clear indexes here to warrant our assumption of an interrogation, which is only hinted at by the tone. We therefore prefer the meaning "discourse:" thy sister Sodom was not a discourse in thy mouth in the day of thy haughtinesses, that thou didst talk of the fate of Sodom and lay it to heart when thou wast in prosperity. The plural גּאוניך is more emphatic than the singular. The day of the haughtinesses is defined in Eze 16:57 as the period before the wickedness of Judah had been disclosed. This was effected by means of the judgment, which burst upon Jerusalem on the part of Babylon. Through this judgment Jerusalem is said to have been covered with disgrace, as at the time when the daughters of Aram, i.e., the cities of Syria, and those of the Philistines (Aram on the east, and the Philistines on the west, Isa 9; 11), scorned and maltreated it round about. This refers primarily to the times of Ahaz, when the Syrians and Philistines pressed hard upon Judah (Kg2 15:37; Kg2 16:6; and Ch2 28:18-19). It must not be restricted to this, however; but was repeated in the reign of Jehoiachin, when Jehovah sent troops of the Chaldaeans, Aramaeans, Ammonites, and Moabites against him, to destroy Judah (Kg2 24:2). It is true, the Philistines are not mentioned here; but from the threat in Eze 25:15, we may infer that they also attempted at the same time to bring disgrace upon Judah. שׁאט = שׁוּט, according to Aramaean usage, to treat contemptuously, or with repudiation (cf. Eze 28:24, Eze 28:26). Jerusalem will have to atone for this pride, and to bear its wrong-doing and its abominations (Eze 16:58). For zimmâh, see the comm. on Eze 16:43. The perfect נשׂאתים indicates that the certainty of the punishment is just as great as if it had already commenced. The reason assigned for this thought in Eze 16:59 forms a transition to the further expansion of the promise in Eze 16:60. ועשׂית (Eze 16:59) has been correctly pointed by the Masoretes as the 1st person. The ו is copulative, and shows that what follows forms the concluding summary of all that precedes. אותך for אתּך, as in Eze 16:60, etc., to deal with any one. The construction of עשׂה, with an accusative of the person, to treat any one, cannot be sustained either from Eze 17:17 and Eze 23:25, or from Jer 33:9; and Gesenius is wrong in assuming that we meet with it in Isa 42:16. Despising the oath (אלה) points back to Deu 29:11-12, where the renewal of the covenant concluded at Sinai is described as an entrance into the covenant and oath which the Lord then made with His people. - But even if Israel has faithlessly broken the covenant, and must bear the consequence punishment, the unfaithfulness of man can never alter the faithfulness of God. This is the link of connection between the resumption and further expansion of the promise in Eze 16:60 and the closing words of Eze 16:59. The remembrance of His covenant ins mentioned in Lev 26:42 and Lev 26:45 as the only motive that will induce God to restore Israel to favour again, when the humiliation effected by the endurance of punishment has brought it to a confession of its sins. The covenant which God concluded with Israel in the day of its youth, i.e., when He led it out of Egypt, He will establish as an everlasting covenant. Consequently it is not an entirely new covenant, but simply the perfecting of the old one for everlasting duration. For the fact itself, compare Isa 55:3, where the making of the everlasting covenant is described as granting the stedfast mercies of David, i.e., as the fulfilment of the promise given to David (2 Sam 7). This promise is called by David himself an everlasting covenant which God had made with him (Sa2 23:5). And the assurance of its everlasting duration was to be found in the fact that this covenant did not rest upon the fulfilment of the law, but simply upon the forgiving grace of God (compare Eze 16:63 with Jer 31:31-34). - The bestowal of this grace will put Israel in remembrance of its ways, and fill it with shame. In this sense, וזכרתּ (and thou shalt remember), in Eze 16:61, is placed side by side with זכרתּי (I will remember) in Eze 16:60. This shame will seize upon Israel when the establishment of an everlasting covenant is followed by the greater and smaller nations being associated with it in glory, and incorporated into it as children, though they are not of its covenant. The greater and smaller sisters are the greater and smaller nations, as members of the universal family of man, who are to be exalted to the glory of one large family of God. The restoration, which is promised in Eze 16:53 and Eze 16:55 to Sodom and Samaria alone, is expanded here into a prophecy of the reception of all the greater and smaller nations into fellowship in the glory of the people of God. We may see from this that Sodom and Samaria represent the heathen nations generally, as standing outside the Old Testament dispensation: Sodom representing those that were sunk in the deepest moral degradation, and Samaria those that had fallen from the state of grace. The attitude in which these nations stand towards Israel in the everlasting covenant of grace, is defined as the relation of daughters to a mother. If, therefore, Israel, which has been thrust out among the heathen on account of its deep fall, is not to return to its first estate till after the return of Sodom, which has been destroyed, and Samaria, which has been condemned, the election of Israel before all the nations of the earth to be the first-born son of Jehovah will continue unchanged, and Israel will form the stem of the new kingdom of God, into which the heathen nations will be incorporated. The words, "and not of thy covenant," have been taken by most of the commentators in the sense of, "not because thou hast kept the covenant;" but this is certainly incorrect. For even if "thy covenant" really formed an antithesis to "my covenant" (Eze 16:60 and Eze 16:62), "thy covenant" could not possibly signify the fulfilment of thy covenant obligations. The words belong to bânōth (daughters), who are thereby designated as extra-testamental - i.e., as not included in the covenant which God made with Israel, and consequently as having no claim by virtue of that covenant to participate in the glory of the everlasting covenant which is hereafter to be established. - When this covenant has been established, Israel will know that God is Jehovah, the unchangeably true (for the meaning of the name Jehovah, see the commentary on Gen 2:4); that it may call to mind, sc. both its sinful abominations and the compassionate grace of God, and be so filled with shame and penitence that it will no more venture to open its mouth, either for the purpose of finding excuses for its previous fall, or to murmur against God and His judgments, - namely, when the Lord forgives all its sins by establishing the everlasting covenant, the kernel and essence of which consists in the forgiveness of sins (cf. Jer 31:34). Thus will the experience of forgiving grace complete what judgment has already begun, viz., the transformation of proud and haughty sinners into meek and humble children of God, for whom the kingdom has been prepared from the beginning. This thought brings the entire prophecy to a close, - a prophecy which embraces the whole of the world's history and the New Testament, the parallel to which is contained in the apostle's words, "God hath concluded them all in unbelief, that He might have mercy upon all" (Rom 11:32). - As the punishment threatened to the adulteress, i.e., to the nation of Israel that had despised its God and King, had been fulfilled upon Jerusalem and the Jews, and is in process of fulfilment still, so has the promise also been already fulfilled, so far as its commencement is concerned, though the complete and ultimate fulfilment is only to be expected in time to come. The turning of the captivity, both of Jerusalem and her daughters, and of Samaria and her daughters, commenced with the establishment of the everlasting covenant, i.e., of the covenant made through Christ, and with the reception of the believing portion of Israel in Judaea, Samaria, and Galilee (Act 8:5., Act 8:25, Act 9:31). And the turning of the captivity of Sodom commenced with the spread of the gospel among the heathen, and their entrance into the kingdom of Christ, inasmuch as Sodom with her daughters represents the morally degraded heathen world. Their reception into the kingdom of heaven, founded by Christ on earth, forms the commencement of the return of the forgiven to their first estate on the "restitution of all things," i.e., the restoration of all moral relations to their original normal constitution (compare Act 3:21 and Meyer's comm. thereon with Mat 17:11), which will attain its perfection in the παλιγγενεσία, the general restoration of the world to its original glory (compare Mat 19:28 with Rom 8:18. and Pe2 3:13). The prophecy before us in Eze 16:55 clearly points to this final goal. It is true that one might understand the return of Jerusalem and Samaria to their original state, which is predicted here as simply relating to the pardon of the covenant nation, whose apostasy had led to the rejection of both its parts; and this pardon might be sought in its reception into the kingdom of Christ and its restoration as the people of God. In that case the complete fulfilment of our prophecy would take place during the present aeon in the spread of the gospel among all nations, and the conversion of that portion of Israel which still remained hardened after the entrance of the full number of the Gentiles into the kingdom of God. But this limitation would be out of harmony with the equality of position assigned to Sodom and her daughters on the one hand, and Samaria and Jerusalem on the other. Though Sodom is not merely a type of the heathen world, the restoration of Sodom and her daughters cannot consist in the reception of the descendants of the cities on which the judgment fell into the kingdom of God or the Christian Church, since the peculiar manner in which those cities were destroyed prevented the possibility of any of the inhabitants remaining alive whose descendants could be converted to Christ and blessed in Him during the present period of the world. On the other hand, the opinion expressed by C. a Lapide, that the restoration of Sodom is to be referred and restricted to the conversion of the descendants of the inhabitants of Zoar, which was spared for Lot's sake, when the other cities of the plain were destroyed, is too much at variance with the words of the passage to allow of our accepting such a solution as this. The turning of the captivity of Sodom and her daughters, i.e., the forgiveness of the inhabitants of Sodom and the other cities of the plain, points beyond the present aeon, and the realization can only take place on the great day of the resurrection of the dead in the persons of the former inhabitants of Sodom and the neighbouring cities. And in the same way the restoration of Samaria and Jerusalem will not be completely fulfilled till after the perfecting of the kingdom of Christ in glory at the last day. Consequently the prophecy before us goes beyond Rom 11:25., inasmuch as it presents, not to the covenant nation only, but, in Samaria and Sodom, to all the larger and smaller heathen nations also, the prospect of being eventually received into the everlasting kingdom of God; although, in accordance with the main purpose of this prophetic word, namely, to bring the pride of Israel completely down, this is simply hinted at, and no precise intimation is given of the manner in which the predicted apokatastasis will occur. But notwithstanding this indefiniteness, we must not explain away the fact itself by arbitrary expositions, since it is placed beyond all possible doubt by other passages of Scriptures. The words of our Lord in Mat 10:15 and Mat 11:24, to the effect that it will be more tolerable in the day of judgment for Sodom than for Capernaum and every other city that shall have rejected the preaching of the gospel, teach most indisputably that the way of mercy stands open still even for Sodom itself, and that the judgment which has fallen upon it does not carry with it the final decision with regard to its inhabitants. For Sodom did not put away the perfect revelation of mercy and salvation. If the mighty works which were done in Capernaum had been done in Sodom, it would have stood to the present day (Mat 11:23). And from this it clearly follows that all the judgments which fell before the time of Christ, instead of carrying with them the final decision, and involving eternal damnation, leave the possibility of eventual pardon open still. The last judgment, which is decisive for eternity, does not take place till after the full revelation of grace and truth in Christ. Not only will the gospel be preached to all nations before the end comes (Mat 24:14), but even to the dead; to the spirits in prison, who did not believe at the time of Noah, it has been already preached, at the time when Christ went to them in spirit, in order that, although judged according to man's way in the flesh, they might live according to God's way in the spirit (Pe1 3:19; Pe1 4:6). What the apostle teaches in the first of these passages concerning the unbelievers before the flood, and affirms in the second concerning the dead in general, is equally applicable according to our prophecy to the Sodomites who were judged after man's way in the flesh, and indeed generally to all heathen nations who either lived before Christ or departed from this earthly life without having heard the gospel preached. - It is according to these distinct utterances of the New Testament that the prophecy before us respecting the apokatastasis of Sodom, Samaria, and Jerusalem is to be interpreted; and this is not to be confounded with the heretical doctrine of the restoration, i.e., the ultimate salvation of all the ungodly, and even of the devil himself. If the preaching of the gospel precedes the last judgment, the final sentence in the judgment will be regulated by the attitude assumed towards the gospel by both the living and the dead. All souls that obstinately reject it and harden themselves in unbelief, will be given up to everlasting damnation. The reason why the conversion of Sodom and Samaria is not expressly mentioned, is to be found in the general tendency of the promise, in which the simple fact is announced without the intermediate circumstances, for the purpose of humbling Jerusalem. The conversion of Jerusalem also is not definitely stated to be the condition of pardon, but this is assumed as well known from the words of Lev 26, and is simply implied in the repeated assertion that Jerusalem will be seized with the deepest shame on account of the pardon which she receives.

Verse 1

Ezekiel is now among the captives in Babylon; but, as Jeremiah at Jerusalem wrote for the use of the captives though they had Ezekiel upon the spot with them (ch. 29), so Ezekiel wrote for the use of Jerusalem, though Jeremiah himself was resident there; and yet they were far from looking upon it as an affront to one another's help both by preaching and writing. Jeremiah wrote to the captives for their consolation, which was the thing they needed; Ezekiel here is directed to write to the inhabitants of Jerusalem for their conviction and humiliation, which was the thing they needed. I. This is his commission (Eze 16:2): "Cause Jerusalem to know her abominations (that is, her sins); set them in order before her." Note, 1. Sins are not only provocations which God is angry at, but abominations which he hates, as contrary to his nature, and which we ought to hate, Jer 44:4. 2. The sins of Jerusalem are in a special manner so. The practice of profaneness appears most odious in those that make a profession of religion. 3. Though Jerusalem is a place of great knowledge, yet she is loth to know her abominations; so partial are men in their own favour that they are hardly made to see and own their own badness, but deny it, palliate or extenuate it. 4. It is requisite that we should know our sins, that we may confess them, and may justify God in what he brings upon us for them. 5. It is the work of ministers to cause sinners, sinners in Jerusalem, to know their abominations, to set before them the glass of the law, that in it they may see their own deformities and defilements, to tell them plainly of their faults. Thou art the man. II. That Jerusalem may be made to know her abominations, and particularly the abominable ingratitude she had been guilty of, it was requisite that she should be put in mind of the great things God had done for her, as the aggravations of her bad conduct towards him; and, to magnify those favours, she is in these verses made to know the meanness and baseness of her original, from what poor beginnings God raised her, and how unworthy she was of his favour and of the honour he had put upon her. Jerusalem is here put for the Jewish church and nation, which is here compared to an outcast child, base-born and abandoned, which the mother herself has no affection nor concern for. 1. The extraction of the Jewish nation was mean: "Thy birth is of the land of Canaan (Eze 16:3); thou hadst from the very first the spirit and disposition of a Canaanite." The patriarchs dwelt in Canaan, and they were there but strangers and sojourners, had no possession, no power, not one foot of ground of their own but a burying-place. Abraham and Sarah were indeed their father and mother, but they were only inmates with the Amorites and Hittites, who, having the dominion, seemed to be as parents to the seed of Abraham, witness the court Abraham made to the children of Seth (Gen 23:4, Gen 23:8), the dependence they had upon their neighbours the Canaanites, and the fear they were in of them, Gen 13:7; Gen 34:30. If the patriarchs, at their first coming to Canaan, had conquered it, and made themselves masters of it, this would have put an honour upon their family and would have looked great in history; but, instead of that, they went from one nation to another (Psa 105:13), as tenants from one farm to another, almost as beggars from one door to another, when they were but few in number, yea, very few. And yet this was not the worst; their fathers had served other gods in Ur of the Chaldees (Jos 24:2); even in Jacob's family there were strange gods, Gen 35:2. Thus early had they a genius leading them to idolatry; and upon this account their ancestors were Amorites and Hittites. 2. When they first began to multiply their condition was really very deplorable, like that of a new-born child, which must of necessity die from the womb if the knees prevent it not, Job 3:11, Job 3:12. The children of Israel, when they began to increase into a people and became considerable, were thrown out from the country that was intended for them; a famine drove them thence. Egypt was the open field into which they were cast; there they had no protection or countenance from the government they were under, but, on the contrary, were ruled with rigour, and their lives embittered; they had no encouragement given them to build up their families, no help to build up their estates, no friends or allies to strengthen their interests. Joseph, who had been the shepherd and stone of Israel, was dead; the king of Egypt, who should have been kind to them for Joseph's sake, set himself to destroy this man-child as soon as it was born (Rev 12:4), ordered all the males to be slain, which, it is likely, occasioned the exposing of many as well as Moses, to which perhaps the similitude here has reference. The founders of nations and cities had occasion for all the arts and arms they were masters of, set their heads on work, by policies and stratagems, to preserve and nurse up their infant states. Tantae molis erat Romanam condere gentem - So vast were the efforts requisite to the establishment of the Roman name. Virgil. But the nation of Israel had no such care taken of it, no such pains taken with it, as Athens, Sparta, Rome, and other commonwealths had when they were first founded, but, on the contrary, was doomed to destruction, like an infant new-born, exposed to wind and weather, the navel-string not cut, the poor babe not washed, not clothed, no swaddled, because not pitied, Eze 16:4, Eze 16:5. Note, We owe the preservation of our infant lives to the natural pity and compassion which the God of nature has put into the hearts of parents and nurses towards new-born children. This infant is said to be cast out, to the loathing of her person; it was a sign that she was loathed by those that bore her, and she appeared loathsome to all that looked upon her. The Israelites were an abomination to the Egyptians, as we find Gen 43:32; Gen 46:34. Some think that this refers to the corrupt and vicious disposition of that people from their beginning: they were not only the weakest and fewest of all people (Deu 7:7), but the worst and most ill-humoured of all people. God giveth thee this good land, not for thy righteousness, for thou art a stiff-necked people, Deu 9:6. And Moses tells them there (Eze 16:24), You have been rebellious against the Lord from the day that I knew you. They were not suppled, nor washed, nor swaddled; they were not at all tractable or manageable, nor cast into any good shape. God took them to be his people, not because he saw any thing in them inviting or promising, but so it seemed good in his sight. And it is a very apt illustration of the miserable condition of all the children of men by nature. As for our nativity, in the day that we were born we were shapen in iniquity and conceived in sin, our understandings darkened, our minds alienated from the life of God, polluted with sin, which rendered us loathsome in the eyes of God. Marvel not then that we are told, You must be born again.

Verse 6

In there verses we have an account of the great things which God did for the Jewish nation in raising them up by degrees to be very considerable. 1. God saved them from the ruin they were upon the brink of in Egypt (Eze 16:6): "When I passed by thee, and saw thee polluted in thy own blood, loathed and abandoned, and appointed to die, as sheep for the slaughter, then I said unto thee, Live. I designed thee for life when thou wast doomed to destruction, and resolved to save thee from death." Those shall live to whom God commands life. God looked upon the world of mankind as thus cast off, thus cast out, thus polluted, thus weltering in blood, and his thoughts towards it were thoughts of good, designing it life, and that more abundantly. By converting grace, he says to the soul, Live. 2. He looked upon them with kindness and a tender affection, not only pitied them, but set his love upon them, which was unaccountable, for there was nothing lovely in them; but I looked upon thee, and, behold, thy time was the time of love, Eze 16:8. It was the kindness and love of God our Saviour that sent Christ to redeem us, that sends the Spirit to sanctify us, that brought us out of a state of nature into a state of grace. That was a time of love indeed, distinguishing love, when God manifested his love to us, and courted our love to him. Then was I in his eyes as one that found favour, Sol 8:10. 3. He took them under his protection: "I spread my skirt over thee, to shelter thee from wind and weather, and to cover thy nakedness, that the shame of it might not appear." Boaz spread his skirt over Ruth, in token of the special favour he designed her, Rut 3:9. God took them into his care, as an eagle bears her young ones upon her wings, Deu 32:11, Deu 32:12. When God owned them for his people, and sent Moses to Egypt to deliver them, which was an expression of the good-will of him that dwelt in the bush, then he spread his skirt over them. 4. He cleared them from the reproachful character which their bondage in Egypt laid them under (Eze 16:9): "Then washed I thee with water, to make thee clean, and anointed thee with oil, to make thee sweet and supple thee." All the disgrace of their slavery was rolled away when they were brought, with a high hand and a stretched-out arm, into the glorious liberty of the children of God. When God said, Israel is my son, my first-born - Let my people go, that they may serve me, that word, backed as it was with so many works of wonder, thoroughly washed away their blood; and when God led them under the convoy of the pillar of cloud and fire he spread his skirt over them. 5. He multiplied them and built them up into a people. This is here mentioned (Eze 16:7) before his spreading his skirt over them, because their numbers increased exceedingly while they were yet bond-slaves in Egypt. They multiplied as the bud of the field in spring time; they waxed great, exceedingly mighty, Exo 1:7. 20. Their breasts were fashioned when they were formed into distinct tribes and had officers of their own (Exo 5:19); their hair grew when they grew numerous, whereas they had been naked and bare, very few and therefore contemptible. 6. He admitted them into covenant with himself. See what glorious nuptials this poor forlorn infant is preferred to at last. How she is dignified who at first had scarcely her life given her for a prey: I swore unto thee and entered into covenant with thee. This was done at Mount Sinai: "when the covenant between God and Israel was sealed and ratified then thou becamest mine." God called them his people, and himself the God of Israel. Note, Those to whom God gives spiritual life he takes into covenant with himself; by that covenant they become his subjects and servants, which intimates their duty - his portion, his treasure, which intimates their privilege; and it is confirmed with an oath, that we might have strong consolation. 7. He beautified and adorned them. This maid cannot forget her ornaments, and she is gratified with abundance of them, Eze 16:10-13. We need not be particular in the application of these. Her wardrobe was well furnished with rich apparel; they had embroidered work to wear, shoes of fine badgers' skins, linen girdles, and silk veils, bracelets and necklaces, jewels and ear-rings, and even a beautiful crown, or coronet. Perhaps this may refer to the jewels and other rich goods which they took from the Egyptians, which might well be spoken of thus long after as a merciful circumstance of their deliverance, when it was spoken of long before, Gen 15:14. They shall come out with great substance. Or it may be taken figuratively for all those blessings of heaven which adorned both their church and state. In a little time they came to excellent ornaments, Eze 16:7. The laws and ordinances which God gave them were to them as ornaments of grace to the head and chains about the neck, Pro 1:9. God's sanctuary, which he set up among them, was a beautiful crown upon their head; it was the beauty of holiness. 8. He fed them with abundance, with plenty, with dainty: Thou didst eat fine flour, and honey, and oil - manna, angels' food - honey out of the rock, oil out of the flinty rock. In Canaan they did eat bread to the full, the finest of the wheat, Deu 32:13, Deu 32:14. Those whom God takes into covenant with himself are fed with the bread of life, clothed with the robe of righteousness, adorned with the graces and comforts of the spirit. The hidden man of the heart is that which is incorruptible. 9. He gave them great reputation among their neighbours, and made them considerable, acceptable to their friends and allies and formidable to their adversaries: Thou didst prosper into a kingdom (Eze 16:13), which speaks both dignity and dominion; and, They renown went forth among the heathen for thy beauty, Eze 16:14. The nations about had their eye upon them, and admired them for the excellent laws by which they were governed, the privilege they had of access to God, Deu 4:7, Deu 4:8. Solomon's wisdom, and Solomon's temple, were very much the renown of that nation; and, if we put all the privileges of the Jewish church and kingdom together, we must own that it was the most accomplished beauty of all the nations of the earth. The beauty of it was perfect; you could not name the thing that would be the honour of a people but it was to be found in Israel, in David's and Solomon's time, when that kingdom was in its zenith-piety, learning, wisdom, justice, victory, peace, wealth, and all sure to continue if they had kept close to God. It was perfect, saith God, through my comeliness which I had put upon thee, through the beauty of their holiness, as they were a people set apart for God, and devoted to him, to be to him for a name, and for a praise, and for a glory. It was this that put a lustre upon all their other honours and was indeed the perfection of their beauty. We may apply this spiritually. Sanctified souls are truly beautiful; they are so in God's sight, and they themselves may take the comfort of it. But God must have all the glory, for they were by nature deformed and polluted, and, whatever comeliness they have, it is that which God has put upon them and beautified them with, and he will be well pleased with the work of his own hands.

Verse 15

In these verses we have an account of the great wickedness of the people of Israel, especially in worshipping idols, notwithstanding the great favours that God had conferred upon them, by which, one would think, they should have been for ever engaged to him. This wickedness of theirs is here represented by the lewd and scandalous conversation of that beautiful maid which was rescued from ruin, brought up and well provided for by a kind friend and benefactor, that had been in all respects as a father and a husband to her. Their idolatry was the great provoking sin that they were guilty of; it began in the latter end of Solomon's time (for from Samuel's till then I do not remember that we read any thing of it), and thenceforward continued more or less the crying sin of that nation till the captivity; and, though it now and then met with some check from the reforming kings, yet it was never totally suppressed, and for the most part appeared to a high degree impudent and barefaced. They not only worshipped the true God by images, as the ten tribes by the calves at Dan and Bethel, but they worshipped false gods, Baal and Moloch, and all the senseless rabble of the pagan deities. This is that which is here all along represented (as often elsewhere) under the similitude of whoredom and adultery, 1. Because it is the violation of a marriage-covenant with God, forsaking him and embracing the bosom of a stranger; it is giving that affection and that service to his rivals which are due to him alone. 2. Because it is the corrupting and defiling of the mind, and the enslaving of the spiritual part of the man, and subjecting it to the power and dominion of sense, as whoredom is. 3. Because it debauches the conscience, sears and hardens it; and those who by their idolatries dishonour the divine nature, and change the truth of God into a lie and his glory into shame, God justly punishes by giving them over to a reprobate mind, to dishonour the human nature with vile affections, Rom 1:23, etc. It is a besotting bewitching sin; and, when men are given up to it, they seldom recover themselves out of the snare. 4. Because it is a shameful scandalous sin for those that have joined themselves to the Lord to join themselves to an idol. Now observe here, I. What were the causes of this sin. How came the people of God to be drawn away to the service of idols? How came a virgin so well taught, so well educated, to be debauched? Who would have thought it? But, 1. They grew proud (Eze 16:15): "Thou trustedst to thy beauty, and didst expect that that should make thee an interest, and didst play the harlot because of thy renown." They thought, because they were so complimented and admired by their neighbours, that, further to ingratiate themselves with them and return their compliments, they must join with them in their worship and conform to their usages. Solomon admitted idolatry, to gratify his wives and their relations. Note, Abundance of young people are ruined by pride and particularly pride in their beauty. Rara est concordia formae atque pudicitiae - Beauty and chastity are seldom associated 2. They forgot their beginning (Eze 16:22) "Thou hast not remembered the days of thy youth, how poor, and mean, and despicable thou wast, and what great things God did for thee and what lasting obligations he laid upon thee thereby." Note, It should be an effectual check to our pride and sensuality to consider what we are and how much we are beholden to the free grace of God. 3. They were weak in understanding and in resolution (Eze 16:30): How weak is thy heart, seeing thou dost all these things. Note, The strength of men's lusts is an evidence of the weakness of their hearts; they have no acquaintance with themselves, nor government of themselves. She is weak, and yet an imperious whorish woman. Note, Those that are most foolish are commonly most imperious, and think themselves fit to manage others when they are far from being able to manage themselves. II. What were the particulars of it. 1. They worshipped all the idols that came in their way, all that they were ever courted to the worship of; they were at the beck of all their neighbours (Eze 16:15): Thou pouredst out thy fornications on every one that passed by; his it was. They were ready to close with every temptation of this kind, though ever so absurd. No foreign idol could be imported, no new god invented, but they were ready to catch at it, as a common trumpet that prostitutes herself to all comers and multiplies her whoredoms, Eze 16:25. Thus some common drunkards will be company for every one that puts up the finger to them; how weak are the hearts of such! 2. They adorned their idol-temples, and groves, and high places, with the fine rich clothing that God had given them (Eze 16:16, Eze 16:18): Thou deckedst thy high places with divers colours, with the coats of divers colours, like Joseph's, which God had given them as particular marks of his favour, and hast played the harlot (that is, worshipped idols) thereupon. Of this he saith, "The like things shall not come, neither shall it be so; that is, this is a thing by no means to be suffered; I will never endure such practices as these without showing my resentments." 3. They made images for worship of the jewels which God had given them (Eze 16:17): The jewels of my gold and my silver which I had given thee. Note, It is God that gives us our gold and silver; the products of trade, of art and industry, are the gifts of God's providence to us, as well as the fruits of the earth. And what God gives us the use of he still retains a property in. "It is my silver and my gold, though I have given it to thee." It is his still, so that we ought to serve and honour him with it, and are accountable to him for the disposal of it. Every penny has God's image upon it as well as Caesar's. Should we make our silver and gold, our plate, money, and jewels, the matter of our pride and contention, our covetousness and prodigality, if we duly considered that they were God's silver and his gold? The Israelites began betimes to turn their jewels into idols, when Aaron made the golden calf of their earrings. 4. They served their idols with the good things which God gave them for their own use and to serve him with (Eze 16:18): "Thou hast set my oil and my incense before the, upon their altars, as perfumes to these dunghill-deities; my meat, and fine flour, and oil, and that honey which Canaan flowed with, and wherewith I fed thee, thou hast regaled them and their hungry priests with, hast made an offering of it to them for a sweet savour, to purify them, and procure acceptance with them: and thus it was, saith the Lord God; it is too plain to be denied, too bad to be excused. These things thou hast done. He that knows all things knows it." See how fond they were of their idols, that they would part with that which was given them for the necessary subsistence of themselves and their families to honour them with, which may shame our niggardliness and strait-handedness in the service of the true and living God. 5. They had sacrificed their children to their idols. This is insisted upon here, and often elsewhere, as one of the worst instances of their idolatry, as indeed there was none in which the devil triumphed so much over the children of men, both their natural reason and their natural affection, as in this (see Jer 7:31; Jer 19:5; Jer 32:35): Thou hast taken thy sons and thy daughters, and not only made them to pass through the fire, or between two fires, in token of their being dedicated to Moloch, but thou hast sacrificed them to be devoured, Eze 16:20. Never was there such an instance of the degenerating of the paternal authority into the most barbarous tyranny as this was. Yet that was not the worst of it: it was an irreparable wrong to God himself, who challenged a special property in their children more than in their gold and silver and their meat: They are my children (Eze 16:21), the sons and daughters which thou hast borne unto me, Eze 16:20. He is the Father of spirits, and rational souls are in a particular manner his; and therefore the taking away of life, human life, unjustly, is a high affront to the God of life. But the children of Israelites were his by a further right; they were the children of the covenant, born in God's house. He had said to Abraham, I will be a God to thee and to thy seed; they had the seal of the covenant in their flesh from eight days old; they were to bear God's name, and keep up his church; to murder them was in the highest degree inhuman, but to murder them in honour of an idol was in the highest degree impious. One cannot think of it without the utmost indignation: to see the pitiless hands of the parents shedding the guiltless blood of their own children, and by offering those pieces of themselves to the devil for buying sacrifices openly avowing the offering up of themselves to him for living sacrifices! How absurd was this, that the children which were born to God should be sacrificed to devils! Note, The children of parents that are members of the visible church are to be looked upon as born unto God, and his children,; as such, and under that character, we are to love them, and pray for them, bring them up for him, and, if he calls for them, cheerfully part with them to him; for may he not do what he will with his own? Upon this instance of their idolatry, which indeed ought not to pass without a particular brand, this remark is made (Eze 16:20), Is this of thy whoredoms a small matter? which intimates that there were those who made a small matter of it, and turned it into a jest. Note, There is no sin so heinous, so apparently heinous, which men of profligate consciences will not make a mock at. But is whoredom, is spiritual whoredom, a small matter? Is it a small matter for men to make their children brutes and the devil their god? It will be a great matter shortly. 6. They built temples in honour of their idols, that others might be invited to resort thither and join with them in the worship of their idols: "After all thy wickedness of this kind committed in private, for which, woe, woe, unto thee" (that comes in in a sad parenthesis, denoting those to be in a woeful condition who are going on in sin, and giving them warning in time, if they would but take it), "thou hast at length arrived at such a pitch of impudence as to proclaim it; thou hast long had a whore's heart, but now thou hast come to have a whore's forehead, and canst not blush," Eze 16:23-35. Thou hast built there an eminent place, a brothel-house (so the margin reads it), and such their idol temples were. Thou hast made for thyself a high place, for one idol or other, in every street, and at every head of the way; and again Eze 16:31. They did all they could to seduce and debauch others, and to spread the contagion, by making the temptations to idolatry as strong as possibly they could; and hereby the ringleaders in idolatry did but make themselves vile, and even those that had courted them to it, finding themselves outdone by them, began to be surfeited with the abundance and violence of their idolatries: Thou hast made thy beauty to be abhorred, even by those that had admired it. The Jewish nation, by leaving their own God, and doting on the gods of the nations round about them, had made themselves mean and despicable in the eyes even of their heathen neighbours; much more was their beauty abhorred by all that were wise and good, and had any concern for the honour of God and religion. Note, Those shame themselves that bring a reproach on their profession. And justly will that beauty, that excellency, at length be made the object of the loathing of others which men have made the matter of their own pride. III. What were the aggravations of this sin. 1. They were fond of the idols of those nations which had been their oppressors and persecutors. As, (1.) The Egyptians. They were a people notorious for idolatry, and for the most sottish senseless idolatries; they had of old abused Israel by their barbarous dealings, and of late by their treacherous dealings - were always either cruel or false to them; and yet so infatuated were they that they committed fornication with the Egyptians their neighbours, not only by joining with them in their idolatries, but by entering into leagues and alliances with them, and depending upon them for help in their straits, which was an adulterous departure from God. (2.) The Assyrians. They had also been vexatious to Israel: "And yet thou hast played the whore with them (Eze 16:28); though they lived at a greater distance, yet thou hast entertained their idols and their superstitious usages, and so hast multiplied thy fornications unto Chaldea, hast borrowed images of gods, patterns of altars, rites of sacrificing, and one foolery or other of that kind, from that remote country, that enemy's country, and hast imported them into the land of Canaan, enfranchised and established them there." Thus Mr. George Herbert long since foretold, or feared at least, That Seine shall swallow Tiber, and the Thames By letting in them both pollute her streams. 2. They had been under the rebukes of Providence for their sins, and yet they persisted in them (Eze 16:27): I have stretched out my hand over thee, to threaten and frighten thee. So God did before he laid his hand upon them to ruin and destroy them; and that is his usual method, to try to bring men to repentance first by less judgments. He did so here. Before he brought such a famine upon them as broke the staff of bread he diminished their ordinary food, but them short before he cut them off. When the overplus is abused, it is just with God to diminish that which is for necessity. Before he delivered them to the Chaldeans to be destroyed he delivered them to the daughters of the Philistines to be ridiculed for their idolatries; for they hated them, and, though they were idolaters themselves, yet were ashamed of the lewd way of the Israelites, who had grown more profane in their idolatries than any of their neighbours, who changed their gods, whereas other nations did not change theirs, Jer 2:10, Jer 2:11. For this they were justly chastised by the Philistines. Or it may refer to the inroads which the Philistines made upon the south of Judah in the reign of Ahaz, by which it was weakened and impoverished, and which was the beginning of sorrows to them (Ch2 28:18); but they did not take warning by those judgments, and therefore were justly abandoned to ruin at last. Note, In the account which impenitent sinners shall be called to they will be told not only of the mercies for which they have been ungrateful, but of the afflictions under which they have been incorrigible, Amo 4:11. 3. They were insatiable in their spiritual whoredom: Thou couldst not be satisfied, Eze 16:28 and again Eze 16:29. When they had multiplied their idols and superstitious usages beyond measure, yet still they were enquiring after new gods and new fashions in worship. Those that in sincerity join themselves to the true God find enough in him for their satisfaction; and, though they still desire more of God, yet they never desire more than God. But those that forsake this living fountain for broken cisterns will find themselves soon surfeited, but never satisfied; they have soon enough of the gods they have, and are still enquiring after more. 4. They were at great expense with their idolatry, and laid out a great deal of wealth in purchasing patterns of images and altars, and hiring priests to attend upon them from other countries. Harlots generally had their hire; but this impudent adulteress, instead of being hired to serve idols, hired idols to protect her and accept her homage. This is much insisted on, Eze 16:31-34. "In this respect the contrary is in thee from other women in thy whoredoms: others are courted, but thou makest court to those that do not follow thee, art fond of making leagues and alliances with those heathen nations that despise thee; others have gifts given them, but thou givest thy gifts, the gifts which God had graciously given thee, to thy idols; herein thou art like a wife that commits adultery, not for gain, as harlots do, but entirely for the sin's sake." Note, Spiritual lusts, those of the mind, such as theirs after idols were, are often as strong and impetuous as any carnal lusts are. And it is a great aggravation of sin when men are their own tempters, and, instead of proposing to themselves any worldly advantage by their sin, are at great expense with it; such are transgressors without cause (Psa 25:3), wicked transgressors indeed. And now is not Jerusalem in all this made to know her abominations? For what greater abominations could she be guilty of than these? Here we may see with wonder and horror what the corrupt nature of men is when God leaves them to themselves, yea, though they have the greatest advantages to be better and do better. And the way of sin is down-hill. Nitimur in vetitum - We incline to what is forbidden.

Verse 35

Adultery was by the law of Moses made a capital crime. This notorious adulteress, the criminal at the bar, being in the foregoing verses found guilty, here has sentence passed upon her. It is ushered in with solemnity, Eze 16:35. The prophet, as the judge, in God's name calls to her, O harlot! hear the word of the Lord. Our Saviour preached to harlots, for their conversion, to bring them into the kingdom of God, not as the prophet here, to expel them out of it. Note, An apostate church is a harlot. Jerusalem is so if she become idolatrous. How has the faithful city become a harlot! Rome is so represented in the Revelation, when it is marked for ruin, as Jerusalem here. Rev 17:1, Come, and I will show thee the judgments of the great whore. Those who will not hear the commanding word of the Lord and obey it shall be made to hear the condemning word of the Lord and shall tremble at it. Let us attend while judgment is given. I. The crime is stated and the articles of the charge are summed up (Eze 16:36) and (as is usual) with the attendant aggravations (Eze 16:43); for when God speaks in wrath he will be justified, and clear when he judges, clear when he is judged; and sinners, when they are condemned, shall have their sins so set in order before them that their mouth shall be stopped and they shall not have a word to object against the equity of the sentence. The crimes which this harlot stands convicted of, and is now to be condemned for, are, 1. The violation of the first two commandments of the first table by idolatry, which is here called her whoredoms with her lovers (so she called them, Hos 2:12, because she loved them as if they had been indeed her benefactors), that is, with all the idols of her abominations, the abominable idols which she served and worshipped. This was the sin which provoked God to jealousy. 2. The violation of the first two commandments of the second table by the murder of their own innocent infants: The blood of thy children which thou didst give unto them. It is not strange if those that have cast off God and his fear break through the strongest and most sacred bonds of natural affection. Their sins are aggravated from the consideration, (1.) Of the dishonour they had thereby done to themselves: "Hereby thy filthiness was poured out; the uncleanness that was in thy heart was hereby discovered and brought to light, and thy nakedness was exposed to view, and thou wast thereby exposed to contempt." God is displeased with his professing people for shaming themselves by their sins. (2.) Their base ingratitude is another aggravation of their sins: "Thou hast not remembered the days of thy youth, and the kindness that was done thee then, when otherwise thou wouldst have perished," Eze 16:43. And, (3.) The vexation which their sins gave to God, whom they ought to have pleased: "Thou hast fretted me in all these things, not only angered me, but grieved me." It is a strange expression, and, one would think, enough to melt a heart of stone, that the great God, who cannot admit any uneasiness, is pleased to speak of the sins and follies of his professing people as fretting to him. Forty years long was I grieved with this generation. II. The sentence is passed in general: I will judge thee as women that break wedlock and shed blood are judged (Eze 16:38), and those two crimes were punished with death, with an ignominious death. "Thou hast shed blood, and therefore I will give thee blood; thou hast broken wedlock, and therefore I will give it thee, not only in justice, but in jealousy, not only as a righteous Judge, but as an injured and incensed husband, who will not spare in the day of vengeance," Pro 6:34, Pro 6:35. He will recompense their way upon their head, Eze 16:43. In all the judgments God executes upon sinners we must see their own way recompensed upon their head; they are dealt with not only as they deserved, but as they procured. It is the end which their sin, as a way, had a direct tendency to. More particularly, 1. This criminal must be (as is usually done with criminals) exposed to public shame, Eze 16:37. Malefactors are not executed privately, but are made a spectacle to the world. Care is here taken to bring spectators together: "All those whom thou hast loved, with whom thou hast taken pleasure, shall come to be witnesses of the execution, that they may take warning and prevent their own like ruin; and those also whom thou hast hated, who will insult over thee and triumph in thy fall." Both ways the calamities of Jerusalem will be aggravated, that they will be the grief of her friends and the joy of her foes. These shall not only be gathered around her, but gathered against her; even those with whom she took unlawful pleasure, with whom she contracted unlawful leagues, the Egyptians and Assyrians, shall now contribute to her ruin. As, when a man's ways please the Lord, he makes even his enemies to be at peace with him, so when a man's ways displease the Lord he makes even his friends to be at war with him; and justly makes those a scourge and a plague to sinners, and instruments of their destruction, who were their tempters, and with whom they were partakers in wickedness. Those whom they have suffered to strip them of their virtue shall see them stripped, and perhaps help to strip them, of all their other ornaments; to see the nakedness of the land will they come. It is added, to the same purport (Eze 16:41), I will execute judgments upon thee in the sight of many women; thou shalt be made an example of in terrorem - that others may see and fear and do no more presumptuously. 2. The criminal is condemned to die, for her sins are such as death is the wages of (Eze 16:40): They shall bring up a company (that is, a company shall be brought up) against thee, and they shall stone thee with stones, and thrust thee through with their swords; so great a death, so many deaths in one, is this adulteress adjudged to. When the walls of Jerusalem were battered down with stones shot against them, and the inhabitants of Jerusalem were put to the sword, then this sentence was executed in the letter of it. 3. The estate of the criminal is confiscated, and all that belonged to her destroyed with her (Eze 16:39): They shall throw down thy eminent place, and (Eze 16:41) they shall burn thy houses, as the habitations of bad women are destroyed, in detestation of their lewdness. Their high places, erected in honour of their idols, by which they thought to ingratiate themselves with their neighbours, shall be an offence to them, and even they shall break them down. It was long the complaint, even in some of the best reigns of the kings of Judah, that the high places were not taken away; but now the army of the Chaldeans, when they lay all waste, shall break them down. If iniquity be not taken away by the justice of the nation, it shall be taken away by the judgments of God upon the nation. 4. Thus both the sin and the sinners shall be abolished together, and an end put to both: Thou shalt cease from playing the harlot; there shall be no remainders of idolatry in the land, because the inhabitants shall be wholly extirpated, and they shall give no more hire because they shall have no more to give. Some that will not leave their sins live till their sins leave them. When all that with which they honoured their idols is taken from them they shall not give hire any more (Eze 16:41): "Then thou shalt not commit this lewdness of sacrificing thy children, which was a crime provoking above all thy abominations, for thy children shall all be cut off by the sword or carried into captivity, so that thou shalt have none to sacrifice," Eze 16:43. Or it may be meant of the reformation of those of them that escape and survive the punishment; they shall take warning, and shall do no more presumptuously. The captivity in Babylon made the people of Israel to cease for ever from playing the harlot; it effectually cured them of their inclination to idolatry. And then all shall be well, when this is the fruit, even the taking away of sin; then (Eze 16:42) my jealousy shall depart. I will be quiet, and no more angry. When we begin to be at war with sin God will be at peace with us; for he continues the affliction no longer than till it has done its work. When sin departs God's jealousy will soon depart, for he is never jealous but when we give him just cause to be so. Yet some understand this as a threatening of utter ruin, that God will make a full end and the fire of his anger shall burn as long as there is any fuel for it. His fury shall rest upon them, and not remove. Compare this with that doom of unbelievers, Joh 3:36. The wrath of God abideth on them. They shall drink the dregs of the cup, and then God will be no more angry, for he is eased of his adversaries (Isa 1:24), is satisfied in the abandoning of them, and therefore will be no more angry, because there are no more for his anger to fasten upon. They had fretted him, when judgment and mercy were contesting; but now he is quiet, as he will be in the eternal damnation of sinners, wherein he will be glorified, and therefore he will be satisfied.

Verse 44

The prophet here further shows Jerusalem her abominations, by comparing her with those places that had gone before her, and showing that she was worse than any of them, and therefore should, like them, be utterly and irreparably ruined. We are all apt to judge of ourselves by comparison, and to imagine that we are sufficiently good if we are but as good as such and such, who are thought passable; or that we are not dangerously bad if we are no worse than such and such, who, though bad, are not of the worst. Now God by the prophet shows Jerusalem, I. That she was as bad as her mother, that is, as the accursed devoted Canaanites that were the possessors of this land before her. Those that use proverbs, as most people do, shall apply that proverb to Jerusalem, As is the mother, so is her daughter, Eze 16:44. She is her mother's own child. The Jews are as like the Canaanites in temper and inclination as if they had been their own children. The character of the mother was that she loathed her husband and her children, she had all the marks of an adulteress; and that is the character of the daughter: she forsakes the guide of her youth, and is barbarous to the children of her own bowels. When God brought Israel into Canaan he particularly warned them not to do according to the abominations of the men of that land, who went before them (for which it had spued them out, Lev 18:27, Lev 18:28), the monuments of whose idolatry, with the remains of the idolaters themselves, would be a continual temptation to them; but they learned their way, and trod in their steps, and were as well affected to the idols of Canaan as ever they were (Psa 106:38), and thus, in respect of imitation, it might truly be said that their mother was a Hittite and their father an Amorite (Eze 16:45), for they resembled them more than Abraham and Sarah. II. That she was worse than her sisters Sodom and Samaria, that were adulteresses too, that loathed their husbands and their children, that were weary of the gods of their fathers, and were for introducing new gods, a-la-mode - quite in style, that came newly up, and new fashions in religion, and were given to change. On this comparison between Jerusalem and her sisters the prophet here enlarges, that he might either shame them into repentance or justify God in their ruin. Observe, 1. Who Jerusalem's sisters were, Eze 16:45. Samaria and Sodom. Samaria is called the elder sister, or rather the greater, because it was a much larger city and kingdom, richer and more considerable, and more nearly allied to Israel. If Jerusalem look northward, this is partly on her left hand. This city of Samaria, and the towns and villages, that were as daughters to that mother-city, these had been lately destroyed for their spiritual whoredom. Sodom, and the adjacent towns and villages that were her daughters, dwelt at Jerusalem's right hand, and was her less sister, less than Jerusalem, less than Samaria, and these were of old destroyed for their corporeal whoredom, Jde 1:7. 2. Wherein Jerusalem's sins resembled her sisters', particularly Sodom's (v. 49): This was the iniquity of Sodom (it is implied, and this is thy iniquity too), pride, fulness of bread, and abundance of idleness. Their going after strange flesh, which was Sodom's most flagrant wickedness, is not mentioned, because notoriously known, but those sins which did not look so black, but opened the door and led the way to these more enormous crimes, and began to fill that measure of her sins, which was filled up at length by their unnatural filthiness. Now these initiating sins were, (1.) Pride, in which the heart lifts up itself above and against both God and man. Pride was the first sin that turned angels into devils, and the garden of the Lord into a hell upon earth. It was the pride of the Sodomites that they despised righteous Lot, and would not bear to be reproved by him; and this ripened them for ruin. (2.) Gluttony, here called fulness of bread. It was God's great mercy that they had plenty, but their great sin that they abused it, glutted themselves with it, ate to excess and drank to excess, and made that the gratification of their lusts which was given them to be the support of their lives. (3.) Idleness, abundance of idleness, a dread of labour and a love of ease. Their country was fruitful, and the abundance they had they came easily by, which was a temptation to them to indulge themselves in sloth, which disposed them to all that abominable filthiness which kindled their flames. Note, Idleness is an inlet to much sin. The men of Sodom, who were idle, were wicked, and sinners before the Lord exceedingly, Gen 13:13. The standing waters gather filth and the sitting bird is the fowler's mark. When David arose from off his bed at evening he saw Bathsheba. Quaeritur, Aegisthus quare sit factus adulter? In promptu causa est; desidiosus erat - What made Aegisthus an adulterer? Indolence. (4.) Oppression: Neither did she strengthen the hands of the poor and needy; probably it is implied that she weakened their hands and broke their arms; however, it was bad enough that, when she had so much wealth, and consequently power and interest and leisure, she did nothing for the relief of the poor, in providing for whose wants those that themselves are full of bread may employ their time well; they need not be so abundantly idle as too often they are. These were the sins of the Sodomites, and these were Jerusalem's sins. Their pride, the cause of their sins, is mentioned again (Eze 16:50): They were haughty, with the horrid effects of their sins, their abominations which they committed before God. Men arrive gradually at the height of impiety and wickedness. Nemo repente fit turpissimus - No man reaches the height of vice at once. But, where pride has got the ascendant in a man, he is in the high road to all abominations. 3. How much the sins of Jerusalem exceeded those of Sodom and Samaria; they were more heinous in the sight of God, either in themselves or by reason of several aggravations: "Thou hast not only walked after their ways, and trod in their steps, but hast quite outdone them in wickedness, Eze 16:47. Thou thoughtest it a very little thing to do as they did; didst laugh at them as sneaking sinners and silly ones; thou wouldst be more cunning, more daring, in wickedness, wouldst triumph more boldly over thy convictions, and bid more open defiance to God and religion: 'if a man will break, let him break for something.' Thus thou wast corrupted more than they in all thy ways." Jerusalem was more polite, and therefore sinned with more wit, more art and ingenuity, than Sodom and Samaria could. Jerusalem had more wealth and power, and its government was more absolute and arbitrary, and therefore had the more opportunity of oppressing the poor, and shedding malignant influences around her, than Sodom and Samaria had. Jerusalem had the temple, and the ark, and the priesthood, and kings of the house of David; and therefore the wickedness of that holy city, that was so dignified, so near, so dear to God, was more provoking to him than the wickedness of Sodom and Samaria, that had not Jerusalem's privileges and means of grace. Sodom has not done as thou hast done, Eze 16:48. This agrees with what Christ says. Mat 11:24, It shall be more tolerable for the land of Sodom in the day of judgment than for thee. The kingdom of the ten tribes had been very wicked; and yet Samaria has not committed half thy sins (Eze 16:51), has not worshipped half so many idols, nor slain half so many prophets. It was bad enough that those of Jerusalem were guilty of Sodom's sins, Sodomy itself not excepted, Kg1 14:24; Kg2 23:7. And though the Dead Sea, the standing monument of Sodom's sin and ruin, bordered upon their country (Num 34:12), and that sulphureous lake was always under their nose (God having taken away Sodom and her daughters in such way and manner as he saw good, as he says here, Eze 16:50, so as that one thing should effectually make their overthrow an example to those that afterwards should live ungodly, Pe2 2:6), yet they did not take warning, but multiplied their abominations more than they; and, (1.) By this they justified Sodom and Samaria, Eze 16:51. They pretended, in their haughtiness and superciliousness, to judge them, and in the days of old, when they retained their integrity, they did judge them, Eze 16:52. But now they justify them comparatively: Sodom and Samaria are more righteous than thou, that is, less wicked. It will look like some extenuation of their sins that, bad as they were, Jerusalem was worse, though it was God's own city. Not that it will serve for a plea to justify Sodom, but it condemns Jerusalem, against which Sodom and Samaria will rise up in judgment. (2.) For this they ought themselves to be greatly ashamed: "Thou who hast judged thy sisters, and cried out shame on them, now bear thy own shame, for thy sins which thou hast committed, which, though of the same kind with theirs, yet, being committed by thee, are more abominable than theirs," Eze 16:52. This may be taken either as foretelling their ruin (Thou shalt bear thy shame) or as inviting them to repentance: "Be thou confounded and bear thy shame; take the shame to thyself that is due to thee." It may be hoped that sinners will forsake their sins when they begin to be heartily ashamed of them. And therefore they shall go into captivity, and there they shall lie, that they may be confounded in all that they have done, because they had been a comfort and encouragement to Sodom and Samaria, Eze 16:54. Note, There is nothing in sin which we have more reason to be ashamed of than this, that by our sin we have encouraged others in sin, and comforted them in that for which they must be grieved or they are undone. Another reason why they must now be ashamed is because in the day of their prosperity they had looked with so much disdain upon their neighbours: Thy sister Sodom was not mentioned by thee in the day of they pride, Eze 16:56. They thought Sodom not worthy to be named the same day with Jerusalem, little dreaming that Jerusalem would at length lie under a worse and more scandalous character than Sodom herself. Those that are high may perhaps come to stand upon a level with those they contemn. Or "Sodom was not mentioned, that is, the warning designed to be given to thee by Sodom's ruin was not regarded." If the Jews had but talked more frequently and seriously to one another, and to their children, concerning the wrath of God revealed from heaven against Sodom's ungodliness and unrighteousness, it might have kept them in awe, and prevented their treading in their steps; but they kept the thought of it at a distance, would not bear the mention of it, and (as the ancients say) put Isaiah to death for putting them in mind of it, when he called them rulers of Sodom and people of Gomorrah, Isa 1:10. Note, Those are but preparing judgments for themselves that will not take notice of God's judgments upon others. 4. What desolations God had brought and was bringing upon Jerusalem for these wickednesses, wherein they had exceeded Sodom and Samaria. (1.) She has already long ago been disgraced, and has fallen into contempt, among her neighbours (Eze 16:57): Before her wickedness was discovered, before she came to be so grossly and openly flagitious, she bore the just punishment of her secret and more concealed lewdness, when she fell under the reproach of the daughters of Syria, of the Philistines, who were said to despise her and be ashamed of her (Eze 16:27), and under the reproach of all that were round about her, which seems to refer to the descent made upon Judah by the Syrians in the days of Ahaz, and soon after another by the Philistines, Ch2 28:5, Ch2 28:18. Note, Those that disgrace themselves by yielding to their lusts will justly be brought into disgrace by being made to yield to their enemies; and it is observable that before God brought potent enemies upon them, for their destruction, he brought enemies upon them that were less formidable, for their reproach. If less judgments would do the work, God would not send greater. In this thou hast borne thy lewdness, Eze 16:58. Those that will not cast off their sins by repentance and reformation shall be made to bear their sins to their confusion. (2.) She is now in captivity, or hastening into captivity, and therein is reckoned with, not only for her lewdness (Eze 16:58), but for her perfidiousness and covenant-breaking (Eze 16:59): "I will deal with thee as thou hast done; I will forsake thee as thou hast forsaken me, and cast thee off as thou hast cast me off, for thou hast despised the oath, in breaking the covenant." This seems to be meant of the covenant God made with their fathers at Mount Sinai, whereby he took them and theirs to be a peculiar people to himself. They flattered themselves with a conceit that because God had hitherto continued his favour to them, notwithstanding their provocations, he would do so still. "No," says God, "you have broken covenant with me, have despised both the promises of the covenant and the obligations of it, and therefore I will deal with thee as thou hast done." Note, Those that will not adhere to God as their God have no reason to expect that he should continue to own them as his people. (3.) The captivity of the wicked Jews, and their ruin, shall be as irrevocable as that of Sodom and Samaria. In this sense, as a threatening, most interpreters take Eze 16:53, Eze 16:55. "When I shall bring again the captivity of Sodom and Samaria, and when they shall return to their former estate, then I will bring again the captivity of thy captives in the midst of them, and as it were for their sakes, and under their shadow and protection, because they are more righteous than thou, and then thou shalt return to thy former estate," But Sodom and Samaria were never brought back, nor ever returned to their former estate, and therefore let not Jerusalem expect it, that is, those who now remained there, whom God would deliver to be removed into all the kingdoms of the earth for their hurt, Jer 24:9, Jer 24:10. Sooner shall the Sodomites arise out of the salt sea, and the Samaritans return out of the land of Assyria, than they enjoy their peace and prosperity again; for, to their shame be it spoken, it is a comfort to those of the ten tribes, who are dispersed and in captivity, to see those of the two tribes who had been as bad as they, or worse, in like manner dispersed and in captivity; and therefore they shall live and die, shall stand and fall, together. The bad ones of both shall perish together; the good ones of both shall return together. Note, Those who do as the worst of sinners do must expect to fare as they fare. Let my enemy be as the wicked.

Verse 60

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.

Verse 1

16:1-63 Jerusalem is exposed as a wanton prostitute. Even in the relatively mild form of the English translation, ch 16 is hard to read, and it was at least as shocking in the ancient context. Ezekiel was graphically communicating the full ugliness and offensiveness of Judah’s sin. He refused to be polite when discussing his people’s depravity. In fact, his refusal to tone down the offensiveness of Jerusalem’s sin is precisely the point of the passage. The offensive nature of the portrayal was critical to its effectiveness because Ezekiel’s hearers could understand that God’s awful judgment upon them was justified only if they first understood the magnitude of their sin in his sight. A less graphic presentation would not have adequately communicated this message.

16:1-3 Ezekiel begins with Jerusalem’s unpromising origins; it came from Canaanite roots and was the offspring of an Amorite and . . . a Hittite. The city of Jerusalem predated the conquest under Joshua and was never captured during that campaign. Instead, it retained its native Canaanite population even after David conquered it.

Verse 4

16:4-5 Jerusalem’s parents were heartless and did not perform the usual obstetrical practices. Ordinarily, someone cut the umbilical cord, washed the infant, smeared salt and oil over her body, and swaddled her tightly in cloth. Instead, as was common with baby girls in the ancient world, Jerusalem was abandoned: dumped in a field and left to die.

Verse 6

16:6-7 While Jerusalem was in a helpless and hopeless condition, the Lord intervened with his life-giving word. Without that, she would certainly have died. The Lord had no obligation to rescue this abandoned child, for she would simply have been one among many facing such a fate. Yet out of his grace and mercy, the Lord enabled her not merely to survive but to thrive. Instead of dying in the field, she grew up like a plant into maturity and beauty. The city of Jerusalem prospered before becoming an Israelite city, and it was the Lord’s doing.

Verse 8

16:8 At this time, the Lord wrapped his cloak around her, an act that represented a commitment to marriage (cp. Ruth 3:9). The Lord made a covenant with Jerusalem, and in the terms of the metaphor, he married her. When the Lord entered into a covenant with David and his descendants, he also chose Jerusalem as the place for his name to be honored (see 1 Kgs 9:3-4; Ps 132).

Verse 9

16:9-10 The Lord did for Jerusalem what her parents had never done: he washed, anointed, and clothed her, thus reversing the circumstances of her birth. • The Lord provided Jerusalem with adornments fit for a queen, including materials elsewhere associated with the Tabernacle (see Exod 25:3-5; 26:1-14). This reminded the people of Jerusalem that she was chosen as the home of God’s sanctuary and the king’s palace.

Verse 11

16:11-14 She was adorned with jewelry and fed with the very finest foods. She was known throughout the world for her beauty and splendor—both gifts from the Lord.

Verse 15

16:15-19 Instead of appreciating the good things God had given her, Jerusalem prostituted her fame and beauty to false gods and offered to idols the clothes, jewels, food, and oil that the Lord had given her.

Verse 20

16:20-22 Jerusalem even gave her sons and daughters as sacrifices to false gods. Child sacrifice was practiced among the nations around Israel as a sign of total commitment to a deity, especially in the worship of the gods Molech and Chemosh (see Deut 12:31; 2 Kgs 3:27). Israel sometimes participated in this detestable sin.

Verse 23

16:23-25 Prophets commonly described idolatry in terms of adultery (see Hos 2), but Ezekiel goes into much more detail than any other prophet. He depicts Jerusalem as not just foolish or misguided, but rotten to the core. Her adultery had taken place on every street corner, and she had an inexhaustible appetite for increasingly depraved entertainments.

Verse 26

16:26-29 Jerusalem actively promoted promiscuity in pursuing Egypt, the Assyrians, and Babylonia in alliances that were financially costly and that rarely delivered the expected benefits. These alliances would have been just as reprehensible if they had delivered tangible political benefits, because they demonstrated lack of trust in the Lord. Inevitably, they also led Israel into worship of the allied nations’ gods.

Verse 35

16:35-38 Since Jerusalem behaved like an adulteress, it was fitting that she should face an adulteress’s death sentence. God would strip her naked in a symbolic act of divorce, thus reversing the clothing metaphor of marriage (see 16:8; Hos 2:2-3). Then the people would stone her (Lev 20:10; Deut 22:22). Since this would cover her naked body with blood, she would leave the world just as she came into it. This metaphor was fulfilled when the Babylonians destroyed the city in 586 BC.

Verse 39

16:39-43 Ironically, Jerusalem’s lovers would turn against her and destroy her. The Lord’s fury would not be requited until the city had paid for all its former sins.

Verse 44

16:44-45 Jerusalem’s “parents” were a Hittite and an Amorite. Hittites and Amorites were previous occupants of Canaan who were cut off from the land because of their sins (cp. Gen 15:16). The pagan city of Jerusalem was captured and incorporated into Israel in David’s time (2 Sam 5:6-10). Jerusalem’s subsequent behavior was in keeping with her heredity.

Verse 46

16:46-50 Samaria, Jerusalem’s older (or larger) sister, had practiced deviant worship ever since Jeroboam introduced golden calves into his national shrines at Dan and Bethel (1 Kgs 12:28-33). • Sodom, Jerusalem’s younger (or smaller) sister, was a byword for sexual sin (Gen 19:4-9) and for pride, gluttony, laziness, and neglect of the poor and needy.

Verse 51

16:51-52 In comparison to Jerusalem, Samaria and Sodom seemed virtuous. If God had justly destroyed both of Jerusalem’s sisters for their sins, how would Jerusalem escape God’s coming wrath?

Verse 53

16:53-54 The power of God’s grace, even more than his judgment, would make Jerusalem feel ashamed of her association with such “parents” and “sisters” (16:44-52).

Verse 59

16:59-63 Jerusalem’s sins were serious and had to be judged, but judgment was not God’s last word on Jerusalem. She had been comprehensively breaking God’s covenant and deserved the consequence of death, but God would remember the covenant he had made with her in the beginning. God’s purposes for his people cannot be derailed even by their sin, for his covenant commitment is everlasting (Ps 136). God’s forgiveness of her sins would finally bring Jerusalem to repentance.