Ezekiel 44
KingCommentsEzekiel 44:1
Introduction
The vindication of God’s judgment against Judah continues in Ezekiel 15-17, but the nature of the defense changes. Ezekiel uses parables in these chapters to paint the ingratitude, sin, and rebellion of God’s people. He describes 1. the useless vine (Ezekiel 15:1-8); 2. the faithless woman (Ezekiel 16:1-43); 3. the deeply sunken sister (Ezekiel 16:44-63); 4. the lowly vine (Ezekiel 17:1-21); 5. the stately cedar (Ezekiel 17:22-24).
Ezekiel 15 deals with the opinion that prevails among the people that it is impossible that the LORD will abandon them, His chosen people. They believe that their election is based on a preference the LORD has for them because they are better than other nations. For this reason, they do not believe Ezekiel’s message. Therefore, Ezekiel must speak from the LORD the parable of the useless vine. They must remember well that they cannot be God’s pleasure if they do not bear fruit.
The picture of the vine is perfectly suited to illustrate that message. These people think that because of their birth they are branches of the true vine that can never be destroyed. Ezekiel uses the wild vine to show how totally unfounded this thought is.
Later, the great Son of Man will also use the parable of the vine to explain its true purpose (John 15:1-2). He shows that the only way by which anyone can bear fruit is by having fellowship with Him (John 15:4). This applies both personally and to Israel and the church.
The Useless Wood of the Vine
The word comes to Ezekiel again (Ezekiel 15:1). Ezekiel is again addressed as “son of man” (Ezekiel 15:2). The LORD asks him some questions about the wood of the vine. The first question is what the excellence of that wood over other wood that is a branch is. The trees of the forest represent the nations (Isaiah 10:33-34). Compared to the nations, Israel is nothing more than a vine.
The second question is whether from the wood of a vine can be taken something of use to someone, such as to take a peg to hang something on (Ezekiel 15:3; cf. Isaiah 22:23-25; Zechariah 10:4). To ask the question is to answer it. The wood of the vine is ugly wood and useless for taking anything useful from it.
The only thing the wood of the vine is still useful for is to be used as fuel. If the fire has consumed a vine on both sides and there is still a small middle piece left, that middle piece is charred (Ezekiel 15:4). Can that still be used for something useful? If the plain wood is already useless for nothing, then wood that has been in the fire can no longer be used for anything at all (Ezekiel 15:5).
The value of the vine is in the fruit that should be on it, but that is not spoken of here. By the vine is meant, as usual, Israel (Psalms 80:9-17; Jeremiah 2:21; Hosea 10:1; Hosea 14:8). God has expected fruit from Israel. That fruit is that they will honor Him as a royal priesthood and a holy nation (Exodus 19:5-6). But Israel has refused to give Him His fruit (Isaiah 5:1-7; Matthew 21:33-41).
To God, Israel has no value in itself. Just as the wood of the vine is not worth more than other wood, Israel is not worth more than the other nations. He has chosen them in His generous love to be His people to be served and glorified by them and through them to make His Name great on earth (Deuteronomy 7:7-8).
Ezekiel 44:2
Introduction
The vindication of God’s judgment against Judah continues in Ezekiel 15-17, but the nature of the defense changes. Ezekiel uses parables in these chapters to paint the ingratitude, sin, and rebellion of God’s people. He describes 1. the useless vine (Ezekiel 15:1-8); 2. the faithless woman (Ezekiel 16:1-43); 3. the deeply sunken sister (Ezekiel 16:44-63); 4. the lowly vine (Ezekiel 17:1-21); 5. the stately cedar (Ezekiel 17:22-24).
Ezekiel 15 deals with the opinion that prevails among the people that it is impossible that the LORD will abandon them, His chosen people. They believe that their election is based on a preference the LORD has for them because they are better than other nations. For this reason, they do not believe Ezekiel’s message. Therefore, Ezekiel must speak from the LORD the parable of the useless vine. They must remember well that they cannot be God’s pleasure if they do not bear fruit.
The picture of the vine is perfectly suited to illustrate that message. These people think that because of their birth they are branches of the true vine that can never be destroyed. Ezekiel uses the wild vine to show how totally unfounded this thought is.
Later, the great Son of Man will also use the parable of the vine to explain its true purpose (John 15:1-2). He shows that the only way by which anyone can bear fruit is by having fellowship with Him (John 15:4). This applies both personally and to Israel and the church.
The Useless Wood of the Vine
The word comes to Ezekiel again (Ezekiel 15:1). Ezekiel is again addressed as “son of man” (Ezekiel 15:2). The LORD asks him some questions about the wood of the vine. The first question is what the excellence of that wood over other wood that is a branch is. The trees of the forest represent the nations (Isaiah 10:33-34). Compared to the nations, Israel is nothing more than a vine.
The second question is whether from the wood of a vine can be taken something of use to someone, such as to take a peg to hang something on (Ezekiel 15:3; cf. Isaiah 22:23-25; Zechariah 10:4). To ask the question is to answer it. The wood of the vine is ugly wood and useless for taking anything useful from it.
The only thing the wood of the vine is still useful for is to be used as fuel. If the fire has consumed a vine on both sides and there is still a small middle piece left, that middle piece is charred (Ezekiel 15:4). Can that still be used for something useful? If the plain wood is already useless for nothing, then wood that has been in the fire can no longer be used for anything at all (Ezekiel 15:5).
The value of the vine is in the fruit that should be on it, but that is not spoken of here. By the vine is meant, as usual, Israel (Psalms 80:9-17; Jeremiah 2:21; Hosea 10:1; Hosea 14:8). God has expected fruit from Israel. That fruit is that they will honor Him as a royal priesthood and a holy nation (Exodus 19:5-6). But Israel has refused to give Him His fruit (Isaiah 5:1-7; Matthew 21:33-41).
To God, Israel has no value in itself. Just as the wood of the vine is not worth more than other wood, Israel is not worth more than the other nations. He has chosen them in His generous love to be His people to be served and glorified by them and through them to make His Name great on earth (Deuteronomy 7:7-8).
Ezekiel 44:3
Introduction
The vindication of God’s judgment against Judah continues in Ezekiel 15-17, but the nature of the defense changes. Ezekiel uses parables in these chapters to paint the ingratitude, sin, and rebellion of God’s people. He describes 1. the useless vine (Ezekiel 15:1-8); 2. the faithless woman (Ezekiel 16:1-43); 3. the deeply sunken sister (Ezekiel 16:44-63); 4. the lowly vine (Ezekiel 17:1-21); 5. the stately cedar (Ezekiel 17:22-24).
Ezekiel 15 deals with the opinion that prevails among the people that it is impossible that the LORD will abandon them, His chosen people. They believe that their election is based on a preference the LORD has for them because they are better than other nations. For this reason, they do not believe Ezekiel’s message. Therefore, Ezekiel must speak from the LORD the parable of the useless vine. They must remember well that they cannot be God’s pleasure if they do not bear fruit.
The picture of the vine is perfectly suited to illustrate that message. These people think that because of their birth they are branches of the true vine that can never be destroyed. Ezekiel uses the wild vine to show how totally unfounded this thought is.
Later, the great Son of Man will also use the parable of the vine to explain its true purpose (John 15:1-2). He shows that the only way by which anyone can bear fruit is by having fellowship with Him (John 15:4). This applies both personally and to Israel and the church.
The Useless Wood of the Vine
The word comes to Ezekiel again (Ezekiel 15:1). Ezekiel is again addressed as “son of man” (Ezekiel 15:2). The LORD asks him some questions about the wood of the vine. The first question is what the excellence of that wood over other wood that is a branch is. The trees of the forest represent the nations (Isaiah 10:33-34). Compared to the nations, Israel is nothing more than a vine.
The second question is whether from the wood of a vine can be taken something of use to someone, such as to take a peg to hang something on (Ezekiel 15:3; cf. Isaiah 22:23-25; Zechariah 10:4). To ask the question is to answer it. The wood of the vine is ugly wood and useless for taking anything useful from it.
The only thing the wood of the vine is still useful for is to be used as fuel. If the fire has consumed a vine on both sides and there is still a small middle piece left, that middle piece is charred (Ezekiel 15:4). Can that still be used for something useful? If the plain wood is already useless for nothing, then wood that has been in the fire can no longer be used for anything at all (Ezekiel 15:5).
The value of the vine is in the fruit that should be on it, but that is not spoken of here. By the vine is meant, as usual, Israel (Psalms 80:9-17; Jeremiah 2:21; Hosea 10:1; Hosea 14:8). God has expected fruit from Israel. That fruit is that they will honor Him as a royal priesthood and a holy nation (Exodus 19:5-6). But Israel has refused to give Him His fruit (Isaiah 5:1-7; Matthew 21:33-41).
To God, Israel has no value in itself. Just as the wood of the vine is not worth more than other wood, Israel is not worth more than the other nations. He has chosen them in His generous love to be His people to be served and glorified by them and through them to make His Name great on earth (Deuteronomy 7:7-8).
Ezekiel 44:4
Introduction
The vindication of God’s judgment against Judah continues in Ezekiel 15-17, but the nature of the defense changes. Ezekiel uses parables in these chapters to paint the ingratitude, sin, and rebellion of God’s people. He describes 1. the useless vine (Ezekiel 15:1-8); 2. the faithless woman (Ezekiel 16:1-43); 3. the deeply sunken sister (Ezekiel 16:44-63); 4. the lowly vine (Ezekiel 17:1-21); 5. the stately cedar (Ezekiel 17:22-24).
Ezekiel 15 deals with the opinion that prevails among the people that it is impossible that the LORD will abandon them, His chosen people. They believe that their election is based on a preference the LORD has for them because they are better than other nations. For this reason, they do not believe Ezekiel’s message. Therefore, Ezekiel must speak from the LORD the parable of the useless vine. They must remember well that they cannot be God’s pleasure if they do not bear fruit.
The picture of the vine is perfectly suited to illustrate that message. These people think that because of their birth they are branches of the true vine that can never be destroyed. Ezekiel uses the wild vine to show how totally unfounded this thought is.
Later, the great Son of Man will also use the parable of the vine to explain its true purpose (John 15:1-2). He shows that the only way by which anyone can bear fruit is by having fellowship with Him (John 15:4). This applies both personally and to Israel and the church.
The Useless Wood of the Vine
The word comes to Ezekiel again (Ezekiel 15:1). Ezekiel is again addressed as “son of man” (Ezekiel 15:2). The LORD asks him some questions about the wood of the vine. The first question is what the excellence of that wood over other wood that is a branch is. The trees of the forest represent the nations (Isaiah 10:33-34). Compared to the nations, Israel is nothing more than a vine.
The second question is whether from the wood of a vine can be taken something of use to someone, such as to take a peg to hang something on (Ezekiel 15:3; cf. Isaiah 22:23-25; Zechariah 10:4). To ask the question is to answer it. The wood of the vine is ugly wood and useless for taking anything useful from it.
The only thing the wood of the vine is still useful for is to be used as fuel. If the fire has consumed a vine on both sides and there is still a small middle piece left, that middle piece is charred (Ezekiel 15:4). Can that still be used for something useful? If the plain wood is already useless for nothing, then wood that has been in the fire can no longer be used for anything at all (Ezekiel 15:5).
The value of the vine is in the fruit that should be on it, but that is not spoken of here. By the vine is meant, as usual, Israel (Psalms 80:9-17; Jeremiah 2:21; Hosea 10:1; Hosea 14:8). God has expected fruit from Israel. That fruit is that they will honor Him as a royal priesthood and a holy nation (Exodus 19:5-6). But Israel has refused to give Him His fruit (Isaiah 5:1-7; Matthew 21:33-41).
To God, Israel has no value in itself. Just as the wood of the vine is not worth more than other wood, Israel is not worth more than the other nations. He has chosen them in His generous love to be His people to be served and glorified by them and through them to make His Name great on earth (Deuteronomy 7:7-8).
Ezekiel 44:5
Introduction
The vindication of God’s judgment against Judah continues in Ezekiel 15-17, but the nature of the defense changes. Ezekiel uses parables in these chapters to paint the ingratitude, sin, and rebellion of God’s people. He describes 1. the useless vine (Ezekiel 15:1-8); 2. the faithless woman (Ezekiel 16:1-43); 3. the deeply sunken sister (Ezekiel 16:44-63); 4. the lowly vine (Ezekiel 17:1-21); 5. the stately cedar (Ezekiel 17:22-24).
Ezekiel 15 deals with the opinion that prevails among the people that it is impossible that the LORD will abandon them, His chosen people. They believe that their election is based on a preference the LORD has for them because they are better than other nations. For this reason, they do not believe Ezekiel’s message. Therefore, Ezekiel must speak from the LORD the parable of the useless vine. They must remember well that they cannot be God’s pleasure if they do not bear fruit.
The picture of the vine is perfectly suited to illustrate that message. These people think that because of their birth they are branches of the true vine that can never be destroyed. Ezekiel uses the wild vine to show how totally unfounded this thought is.
Later, the great Son of Man will also use the parable of the vine to explain its true purpose (John 15:1-2). He shows that the only way by which anyone can bear fruit is by having fellowship with Him (John 15:4). This applies both personally and to Israel and the church.
The Useless Wood of the Vine
The word comes to Ezekiel again (Ezekiel 15:1). Ezekiel is again addressed as “son of man” (Ezekiel 15:2). The LORD asks him some questions about the wood of the vine. The first question is what the excellence of that wood over other wood that is a branch is. The trees of the forest represent the nations (Isaiah 10:33-34). Compared to the nations, Israel is nothing more than a vine.
The second question is whether from the wood of a vine can be taken something of use to someone, such as to take a peg to hang something on (Ezekiel 15:3; cf. Isaiah 22:23-25; Zechariah 10:4). To ask the question is to answer it. The wood of the vine is ugly wood and useless for taking anything useful from it.
The only thing the wood of the vine is still useful for is to be used as fuel. If the fire has consumed a vine on both sides and there is still a small middle piece left, that middle piece is charred (Ezekiel 15:4). Can that still be used for something useful? If the plain wood is already useless for nothing, then wood that has been in the fire can no longer be used for anything at all (Ezekiel 15:5).
The value of the vine is in the fruit that should be on it, but that is not spoken of here. By the vine is meant, as usual, Israel (Psalms 80:9-17; Jeremiah 2:21; Hosea 10:1; Hosea 14:8). God has expected fruit from Israel. That fruit is that they will honor Him as a royal priesthood and a holy nation (Exodus 19:5-6). But Israel has refused to give Him His fruit (Isaiah 5:1-7; Matthew 21:33-41).
To God, Israel has no value in itself. Just as the wood of the vine is not worth more than other wood, Israel is not worth more than the other nations. He has chosen them in His generous love to be His people to be served and glorified by them and through them to make His Name great on earth (Deuteronomy 7:7-8).
Ezekiel 44:6
The Application of the Parable
The value of the vine to the LORD lies in bearing fruit for Him, and Israel has guiltily failed to do that. Therefore, He gives up the inhabitants of Jerusalem as fuel to the fire (Ezekiel 15:6). He has already given up “both of its ends” (Ezekiel 15:4) to the fire. Here we can think of the carrying away of the ten tribes in 722 BC and a transport of some distinguished people from the two tribes around 606 BC.
The charred middle part (Ezekiel 15:3) are the inhabitants who remained in the middle of Jerusalem. They escaped the one fire, but the LORD turns His face against them and will also burn that middle part with fire (Ezekiel 15:7). By this they will know that He is the LORD.
This will happen when Nebuchadnezzar takes the city and completely destroys it (Ezekiel 15:8). The cause of this fire is that they have “acted unfaithfully”. They have trampled on the faithfulness they solemnly promised by saying they will do all that the LORD has commanded. Marital unfaithfulness is one of the most shocking things that can happen to a person. Israel has not been unfaithful just once, but their entire history is one of unfaithfulness and deceit.
We are also unfaithful when our interest is in the world and worldly things. That is a spiritual marital unfaithfulness. We then do not answer the purpose, that we are here to bear fruit for God. We are not in this world to live after our own desires and ideas. The Son created all things for Himself (Colossians 1:16), including us. Therefore, we might no longer live for ourselves, but for Him Who died and rose again on our behalf (2 Corinthians 5:15). The Lord Jesus says to us: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and [that] your fruit would remain” (John 15:16a).
Ezekiel 44:7
The Application of the Parable
The value of the vine to the LORD lies in bearing fruit for Him, and Israel has guiltily failed to do that. Therefore, He gives up the inhabitants of Jerusalem as fuel to the fire (Ezekiel 15:6). He has already given up “both of its ends” (Ezekiel 15:4) to the fire. Here we can think of the carrying away of the ten tribes in 722 BC and a transport of some distinguished people from the two tribes around 606 BC.
The charred middle part (Ezekiel 15:3) are the inhabitants who remained in the middle of Jerusalem. They escaped the one fire, but the LORD turns His face against them and will also burn that middle part with fire (Ezekiel 15:7). By this they will know that He is the LORD.
This will happen when Nebuchadnezzar takes the city and completely destroys it (Ezekiel 15:8). The cause of this fire is that they have “acted unfaithfully”. They have trampled on the faithfulness they solemnly promised by saying they will do all that the LORD has commanded. Marital unfaithfulness is one of the most shocking things that can happen to a person. Israel has not been unfaithful just once, but their entire history is one of unfaithfulness and deceit.
We are also unfaithful when our interest is in the world and worldly things. That is a spiritual marital unfaithfulness. We then do not answer the purpose, that we are here to bear fruit for God. We are not in this world to live after our own desires and ideas. The Son created all things for Himself (Colossians 1:16), including us. Therefore, we might no longer live for ourselves, but for Him Who died and rose again on our behalf (2 Corinthians 5:15). The Lord Jesus says to us: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and [that] your fruit would remain” (John 15:16a).
Ezekiel 44:8
The Application of the Parable
The value of the vine to the LORD lies in bearing fruit for Him, and Israel has guiltily failed to do that. Therefore, He gives up the inhabitants of Jerusalem as fuel to the fire (Ezekiel 15:6). He has already given up “both of its ends” (Ezekiel 15:4) to the fire. Here we can think of the carrying away of the ten tribes in 722 BC and a transport of some distinguished people from the two tribes around 606 BC.
The charred middle part (Ezekiel 15:3) are the inhabitants who remained in the middle of Jerusalem. They escaped the one fire, but the LORD turns His face against them and will also burn that middle part with fire (Ezekiel 15:7). By this they will know that He is the LORD.
This will happen when Nebuchadnezzar takes the city and completely destroys it (Ezekiel 15:8). The cause of this fire is that they have “acted unfaithfully”. They have trampled on the faithfulness they solemnly promised by saying they will do all that the LORD has commanded. Marital unfaithfulness is one of the most shocking things that can happen to a person. Israel has not been unfaithful just once, but their entire history is one of unfaithfulness and deceit.
We are also unfaithful when our interest is in the world and worldly things. That is a spiritual marital unfaithfulness. We then do not answer the purpose, that we are here to bear fruit for God. We are not in this world to live after our own desires and ideas. The Son created all things for Himself (Colossians 1:16), including us. Therefore, we might no longer live for ourselves, but for Him Who died and rose again on our behalf (2 Corinthians 5:15). The Lord Jesus says to us: “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and [that] your fruit would remain” (John 15:16a).
Ezekiel 44:10
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:11
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:12
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:13
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:14
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:15
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:16
Introduction
After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter.
This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight.
Origin of Jerusalem
The word of the LORD comes to Ezekiel (Ezekiel 16:1). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations (Ezekiel 16:2). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations.
The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites (Ezekiel 16:3; Genesis 10:15-16). The name of the city was originally Jebus (Judges 19:10; 1 Chronicles 11:4). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan.
In the time of her beginning, there is nothing attractive in the city (Ezekiel 16:4). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted.
No one looks at the city, no one wants to take any care of her (Ezekiel 16:5). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt.
Then the LORD passes by (Ezekiel 16:6). He seems to be an “accidental” Passerby (compare the Good Samaritan, Luke 10:33). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. Exodus 2:25; Exodus 3:7).
Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field (Ezekiel 16:7). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.
Ezekiel 44:17
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:18
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:19
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:20
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:21
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:22
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:23
Rise of Jerusalem
When the LORD passes by the second time, the castaway child whom He has given life out of pity also becomes an object of His love (Ezekiel 16:8). The LORD does not remain her Foster Father, but becomes her Husband. His heart goes out to Jerusalem. In addition to care, He provides the city with protection and covering, of which the “skirt” or “wing” speaks (Rth 3:9; Matthew 23:37). Finally, He brings her into the closest relationship with Himself. He establishes a covenant with her and thus she becomes His possession. All this He ratifies with an oath. In the history of Israel we see this at Sinai. This covenant is also expressed with the picture of a marriage (Isaiah 54:5; Jeremiah 2:2; Hosea 2:16; 19).
Then He continues to make her beautiful (Ezekiel 16:9-13). We see this happening from the time David conquers the city of Jerusalem (1049 BC) and makes the city the royal capital. That is the time of love. The LORD chooses this city and grants it extraordinary glory.
He bathes her with water to wash off her blood from her (Ezekiel 16:9). Thus she is cleansed from the past. Then He anoints her with oil, expressing the great value she has for Him (cf. John 12:3). When we think of bathing and anointing we can also think of preparing a bride for marriage (cf. Rth 3:3; Esther 2:12).
Then He puts beautiful clothing on her, the castaway foundling (Ezekiel 16:10; cf. Psalms 45:13-14). He does not give her this clothing to put on herself, but He clothes her. We can think here of all the possible privileges the LORD has given the city. These privileges are like “porpoise skin”, untouchable for corruption. The clothes of “fine linen and … silk” shows the refined and precious nature of her privileges.
After the clothes comes the jewelry (Ezekiel 16:11-12). They are the ornaments of a bride (cf. Genesis 24:22). The “beautiful crown” is the bride’s crown, which also shows the royal highness to which she is exalted. Next, the LORD says as it were that she may look in the mirror and then says: “Thus you were adorned” (Ezekiel 16:13). He points her to the gold and silver, the fine linen and silk with which He has clothed her. It must have been a breathtaking sight for her, who had been so rejected and miserable, to see what He had done to her and made of her.
In addition, He gives her the most precious food, the best nourishment for her growth (Deuteronomy 32:13-14). The land where she is is a land flowing with milk and honey. Of that food she can enjoy to the fullest. This healthy food also contributes to the development of her beauty. She becomes “exceedingly beautiful”. The LORD has done everything possible to make this despised woman someone suitable for kingship.
The city’s fame extends beyond her national borders (Ezekiel 16:14). The surrounding nations speak of her beauty with admiration. That beauty is not her own, but that of the LORD. He has laid His glory upon her. We see this in the time of Solomon, when the rumor about Solomon “concerning the name of the LORD” is heard as far away as the distant regions (1 Kings 10:1).
Ezekiel 44:24
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:25
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:26
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:27
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:28
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:29
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:30
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).
Ezekiel 44:31
Decay of Jerusalem
Then comes the dramatic change introduced by the word “but” (Ezekiel 16:15). There is a long tirade about the terrible ingratitude she has shown toward the LORD for all the goodness with which He has favored her. After all the benefits and privileges granted, the time comes when she forgets from Whom she has received all that. She begins to rely on her beauty and forgets Him Who granted her that beauty, to Whom she owes it (Deuteronomy 32:15).
In her pride and haughtiness she becomes unfaithful to Him and starts acting lewdly, she starts playing the harlot. How deeply she sinks! To every one who passes by, that is, to every people with whom she comes into contact, she pours out her harlotry. Her beauty, which should be only for the LORD, she gives away to strangers. We see that this development begins as early as the days of Solomon. Solomon, with his love for many women, also brings the gods of those women into his home (1 Kings 11:1-8).
What Jerusalem has received from the LORD as an adornment for herself is used to adorn the places where she practices her idolatrous harlotry (Ezekiel 16:16). She acts like the harlots, who are also used to decorate their beds to entice men into fornication (Proverbs 7:15-17). Her behavior is unparalleled. Here the saying applies that the decay of the best is the worst decay. We hear the grief in the voice of the LORD when He says how she used the beautiful jewels of gold and silver that He had given her to make idols out of them and to bow down before them and thus play the harlot with them (Ezekiel 16:17).
Another part of the beautiful clothing given to her by the LORD she uses to adorn her idols (Ezekiel 16:18; Jeremiah 10:9). In front of these adorned idols she then places “My oil and My incense”. The LORD is set aside, banished, grossly insulted. By thus dealing with all that He has given her in His mercy and His love, no affront is spared Him. Even the food which He has given her and by which she has become so beautiful is offered as a soothing aroma to the idols of the heathen (Ezekiel 16:19). In the words “so it happened”, we hear how deeply the LORD feels grieved.
As if all this abominable harlotry were not enough, she also brings her children, whom she gave birth to Him, as sacrifices to the idols (Ezekiel 16:20). The children who belong to Him by virtue of the covenant (Deuteronomy 14:1; Isaiah 1:2) are taken from Him. They are slaughtered and then offered as burnt offerings (Ezekiel 16:21; 2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Psalms 106:37; Jeremiah 32:35).
No parent couple has an absolute right to their children. God gives life and it belongs to Him. Countless parents, however, do not care about God. Even in Christian families, parents often do not think about the fact that they have been given their children to raise them for God (Ephesians 6:4). Many parents want their children to live up to their ideals so they can show them off. They do not realize that they are sacrificing their children to modern idols in this way.
In committing all these abominations and harlotries, Jerusalem did not think back to her past, what she had been like, and thus not at all to what the LORD did to her afterwards (Ezekiel 16:22). Literally everything Jerusalem owes to the LORD. He, when she lay utterly helpless, naked and bare and squirming in her blood, took care of her with an everlasting love. He saved her from that misery. But she totally forgot about all the benefits.
Are we not also often forgetful? If we forget where we come from and what the Lord has done with us, we will be able to fall into the grossest sins and greatest abominations. This is why it is so important that we say with our hearts: “Bless the LORD, O my soul, and forget none of His benefits” (Psalms 103:2).