Ezekiel 16
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Ezekiel 16
Jerusalem's Abominations Declared
1Again the word of the LORD came unto me, saying,
2Son of man, cause Jerusalem to know her abominations,
Jamieson-Fausset-Brown
CHAPTER 16
Eze 16:1-63. Detailed Application of the Parabolical Delineation of the Fifteenth Chapter to Jerusalem Personified as a Daughter.
(1) Taken up by God's gratuitous favor from infancy (Eze 16:1-7); (2) and, when grown up, joined to Him in spiritual marriage (Eze 16:8-14); (3) her unfaithfulness, her sin (Eze 16:15-34); (4) the judgment (Eze 16:35-52); (5) her unlooked-for restoration (Eze 16:53 to the close).
2. cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
CHAPTER 16
Eze 16:1-63. Detailed Application of the Parabolical Delineation of the Fifteenth Chapter to Jerusalem Personified as a Daughter.
(1) Taken up by God's gratuitous favor from infancy (Eze 16:1-7); (2) and, when grown up, joined to Him in spiritual marriage (Eze 16:8-14); (3) her unfaithfulness, her sin (Eze 16:15-34); (4) the judgment (Eze 16:35-52); (5) her unlooked-for restoration (Eze 16:53 to the close).
2. cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
Thy Birth and Thy Nativity
3And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.
Jamieson-Fausset-Brown
3. birth ... nativity--thy origin and birth; literally, "thy diggings" (compare Is 51:1) "and thy bringings forth."
of ... Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Eze 21:30).
an Amorite ... an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Jos 1:4; Am 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Le 18:24, 25, 28; De 18:12). Translate rather, "the Amorite ... the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Ge 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Ge 26:34, 35; 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Eze 16:45).
3. birth ... nativity--thy origin and birth; literally, "thy diggings" (compare Is 51:1) "and thy bringings forth."
of ... Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Eze 21:30).
an Amorite ... an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Jos 1:4; Am 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Le 18:24, 25, 28; De 18:12). Translate rather, "the Amorite ... the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Ge 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Ge 26:34, 35; 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Eze 16:45).
The Pulpit Commentary
Thy birth and thy nativity, etc. A prosaic literalism (as e.g. in interpreters like Hitzig and Kliefert) has seen in Ezekiel's language the assertion of an ethnological fact. "The Jebusite city," the prophet is supposed to say," was never really of pure Israelite descent. Its people are descended from Canaanites, Amorites, Hittites, and are tainted, as by a law of heredite, with the vices of their forefathers." So taken, the passage would remind us of the scorn with which Dante (ut supra) speaks of the cruel and base herd of Fiesole, who corrupted the once noble stock of the inhabitants of Florence (so also 'Inf.,' 15.62). Rightly understood, it is believed that Ezekiel's words imply the very opposite of this. As Isaiah (Isa_1:10) had spoken of "the rulers of Sodom, and the people of Gomorrah;" as Deu_32:32 had spoken of the vine of Israel becoming as "the vine of Sodom;" as our Lord speaks of the Jews of his time as not being "the children of Abraham" (Joh_8:39); so Ezekiel, using the strongest form of Eastern vituperation, taunts the people of Jerusalem with acting as if they were descended, not from Abraham, Isaac, and Jacob, but from the earlier heathen inhabitants of what was afterwards the land of Israel. It is not necessary to enter into a history of the three nations whom he names. Briefly, the Canaanites represented the dwellers in the lowland country west of the valley of the Jordan—the plains of Philistia, Sharon, Esdraelon, and Phoenicia; and their leading representatives in Ezekiel's time were the cities of Tyre and Zidon. The Amorites were people of the mountains, at first, west of the Jordan, on the heights over the Dead Sea and as far as Hebron, but afterwards, under Sihon, on the high tablelands east of the Jordan. The Hittites, on whose history much light has been thrown by recent Egyptian and other discoveries, appear first in the history of the purchase of the cave of Macphelab, at Kirjath-arba, or Hebron, and that history implies commerce and culture. Esau's marriage with the daughters of two Hittite chiefs implies, perhaps, a recognition of their value as allies (Gen_26:34). They are always numbered with the other six nations, whom the Israelites were to conquer or expel (generally in conjunction with the Canaanites and Amorites as the three first, though not always in the same order, Exo_3:8; Exo_13:5; Exo_33:2; Exo_34:11). And this fact obviously determined Ezekiel's choice. In the later historical books they appear but seldom. One Hittite captain, Uriah, occupies a high position in David's army (2Sa_11:3). The kings of the Hittites trade with Solomon, and give their daughters to him in marriage (1Ki_10:29). They meet us for the last time as possible allies of the kings of Judah (2Ki_7:6), and in the list of the older nations in Ezr_9:1 and Neh_9:8. Then they disappear from the page of history till the discovery and decipherment of Egyptian records in our own time shows them to have been among the mighty nations that have passed with their rulers into the Hades of departed kingdoms.
Thy birth and thy nativity, etc. A prosaic literalism (as e.g. in interpreters like Hitzig and Kliefert) has seen in Ezekiel's language the assertion of an ethnological fact. "The Jebusite city," the prophet is supposed to say," was never really of pure Israelite descent. Its people are descended from Canaanites, Amorites, Hittites, and are tainted, as by a law of heredite, with the vices of their forefathers." So taken, the passage would remind us of the scorn with which Dante (ut supra) speaks of the cruel and base herd of Fiesole, who corrupted the once noble stock of the inhabitants of Florence (so also 'Inf.,' 15.62). Rightly understood, it is believed that Ezekiel's words imply the very opposite of this. As Isaiah (Isa_1:10) had spoken of "the rulers of Sodom, and the people of Gomorrah;" as Deu_32:32 had spoken of the vine of Israel becoming as "the vine of Sodom;" as our Lord speaks of the Jews of his time as not being "the children of Abraham" (Joh_8:39); so Ezekiel, using the strongest form of Eastern vituperation, taunts the people of Jerusalem with acting as if they were descended, not from Abraham, Isaac, and Jacob, but from the earlier heathen inhabitants of what was afterwards the land of Israel. It is not necessary to enter into a history of the three nations whom he names. Briefly, the Canaanites represented the dwellers in the lowland country west of the valley of the Jordan—the plains of Philistia, Sharon, Esdraelon, and Phoenicia; and their leading representatives in Ezekiel's time were the cities of Tyre and Zidon. The Amorites were people of the mountains, at first, west of the Jordan, on the heights over the Dead Sea and as far as Hebron, but afterwards, under Sihon, on the high tablelands east of the Jordan. The Hittites, on whose history much light has been thrown by recent Egyptian and other discoveries, appear first in the history of the purchase of the cave of Macphelab, at Kirjath-arba, or Hebron, and that history implies commerce and culture. Esau's marriage with the daughters of two Hittite chiefs implies, perhaps, a recognition of their value as allies (Gen_26:34). They are always numbered with the other six nations, whom the Israelites were to conquer or expel (generally in conjunction with the Canaanites and Amorites as the three first, though not always in the same order, Exo_3:8; Exo_13:5; Exo_33:2; Exo_34:11). And this fact obviously determined Ezekiel's choice. In the later historical books they appear but seldom. One Hittite captain, Uriah, occupies a high position in David's army (2Sa_11:3). The kings of the Hittites trade with Solomon, and give their daughters to him in marriage (1Ki_10:29). They meet us for the last time as possible allies of the kings of Judah (2Ki_7:6), and in the list of the older nations in Ezr_9:1 and Neh_9:8. Then they disappear from the page of history till the discovery and decipherment of Egyptian records in our own time shows them to have been among the mighty nations that have passed with their rulers into the Hades of departed kingdoms.
4And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.
Jamieson-Fausset-Brown
4. Israel's helplessness in her first struggling into national existence, under the image of an infant (Ho 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Ex 1:15-22).
navel ... not cut--Without proper attention to the navel cord, the infant just born is liable to die.
neither ... washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [Maurer]. Gesenius translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child.
salted--Anciently they rubbed infants with salt to make the skin firm.
4. Israel's helplessness in her first struggling into national existence, under the image of an infant (Ho 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Ex 1:15-22).
navel ... not cut--Without proper attention to the navel cord, the infant just born is liable to die.
neither ... washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [Maurer]. Gesenius translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child.
salted--Anciently they rubbed infants with salt to make the skin firm.
The Pulpit Commentary
As for thy nativity, etc. We ask, as we interpret the parable, of what period in the history of Israel Ezekiel speaks. Abraham, Isaac, and Jacob are ignored by him, and he starts from a time of misery and shame. It is obvious that the only period which corresponds to this is that of the sojourn of Israel as an oppressed and degraded people in the land of Goshen. He paints, with a Dantesque minuteness, the picture of a child just born, abandoned by its mother and neglected by all others from the very moment of its birth. It lies unwashed and foul to look upon. No woman's care does for it the commonest offices of motherhood. For to supple, read, with the Revised Version, to cleanse. The practice still met with in the East of rubbing the newborn child with salt may have rested partly on sanitary grounds (Jerome, in loc. Galen, 'De San.,' 1.7), partly on its symbolic meaning (Num_18:19). When this was done, the child was wrapt in swaddling clothes (Luk_2:7), but these too were wanting in the picture which Ezekiel draws. The whole scene may have been painted from the life. Such a birth may well have been witnessed during the march of the exiles, when the brutality of their Chaldean drivers allowed no halt, and the child was left to perish of neglect, and the thought may then have flashed across Ezekiel's mind that the pity which he felt for the deserted infant was a faint shadow of that which Jehovah had felt for Israel in the degradation of their heathen bondage.
As for thy nativity, etc. We ask, as we interpret the parable, of what period in the history of Israel Ezekiel speaks. Abraham, Isaac, and Jacob are ignored by him, and he starts from a time of misery and shame. It is obvious that the only period which corresponds to this is that of the sojourn of Israel as an oppressed and degraded people in the land of Goshen. He paints, with a Dantesque minuteness, the picture of a child just born, abandoned by its mother and neglected by all others from the very moment of its birth. It lies unwashed and foul to look upon. No woman's care does for it the commonest offices of motherhood. For to supple, read, with the Revised Version, to cleanse. The practice still met with in the East of rubbing the newborn child with salt may have rested partly on sanitary grounds (Jerome, in loc. Galen, 'De San.,' 1.7), partly on its symbolic meaning (Num_18:19). When this was done, the child was wrapt in swaddling clothes (Luk_2:7), but these too were wanting in the picture which Ezekiel draws. The whole scene may have been painted from the life. Such a birth may well have been witnessed during the march of the exiles, when the brutality of their Chaldean drivers allowed no halt, and the child was left to perish of neglect, and the thought may then have flashed across Ezekiel's mind that the pity which he felt for the deserted infant was a faint shadow of that which Jehovah had felt for Israel in the degradation of their heathen bondage.
5None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
Jamieson-Fausset-Brown
5. cast ... in ... open field--The exposure of infants was common in ancient times.
to the loathing of thy person--referring to the unsightly aspect of the exposed infant. Fairbairn translates, "With contempt (or disdainful indifference) of thy life."
5. cast ... in ... open field--The exposure of infants was common in ancient times.
to the loathing of thy person--referring to the unsightly aspect of the exposed infant. Fairbairn translates, "With contempt (or disdainful indifference) of thy life."
The Pulpit Commentary
For to the loathing of thy person, read, with the Revised Version, for that thy person was abhorred.
For to the loathing of thy person, read, with the Revised Version, for that thy person was abhorred.
6And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.
Jamieson-Fausset-Brown
6. when I passed by--as if a traveller.
polluted in ... blood--but Piscator, "ready to be trodden on."
I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live."
in thy blood--Though thou wast foul with blood, I said, "Live" [Grotius]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [Calvin]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.
6. when I passed by--as if a traveller.
polluted in ... blood--but Piscator, "ready to be trodden on."
I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live."
in thy blood--Though thou wast foul with blood, I said, "Live" [Grotius]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [Calvin]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.
The Pulpit Commentary
For polluted, read, with the Revised Version, weltering, the primary meaning of the verb being that of stamping or treading, and omit "when thou wast," as weakening the condensed force of the original. The marvel of that unlooked for pity is emphasized by the iteration of the word of mercy, Live. The commentary of the Chaldee Targum is sufficiently curious to be quoted: "And the memory of my covenant with your fathers came into my mind, and I was revealed that I might redeem you, because it was manifest to me that ye were afflicted in your bondage, and I said unto you, 'I will have compassion on you in the blood of circumcision,' and I said unto you, 'I will redeem you by the blood of the Passover'" (Rosenmuller). The thought underlying this strange interpretation is that blood might be the means of life as well as of pollution, and in that thought there is a significance at once poetical and profound, almost, as it were, anticipating the later thoughts that the blood of Jesus cleanseth from all sin (1Jn_1:7; Rev_1:5), that we make our robes white in the blood of the Lamb (Rev_7:14). There is no reason, however, for believing that such thoughts were present to the prophet's mind.
For polluted, read, with the Revised Version, weltering, the primary meaning of the verb being that of stamping or treading, and omit "when thou wast," as weakening the condensed force of the original. The marvel of that unlooked for pity is emphasized by the iteration of the word of mercy, Live. The commentary of the Chaldee Targum is sufficiently curious to be quoted: "And the memory of my covenant with your fathers came into my mind, and I was revealed that I might redeem you, because it was manifest to me that ye were afflicted in your bondage, and I said unto you, 'I will have compassion on you in the blood of circumcision,' and I said unto you, 'I will redeem you by the blood of the Passover'" (Rosenmuller). The thought underlying this strange interpretation is that blood might be the means of life as well as of pollution, and in that thought there is a significance at once poetical and profound, almost, as it were, anticipating the later thoughts that the blood of Jesus cleanseth from all sin (1Jn_1:7; Rev_1:5), that we make our robes white in the blood of the Lamb (Rev_7:14). There is no reason, however, for believing that such thoughts were present to the prophet's mind.
7I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.
Jamieson-Fausset-Brown
7. caused ... to multiply--literally, "I ... made thee a myriad."
bud of ... field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Ac 7:14) [Calvin]. But see Ex 12:37, 38.
excellent ornaments--literally, "ornament of ornaments."
naked ... bare--(Ho 2:3). Literally, "nakedness ... bareness" itself; more emphatic.
7. caused ... to multiply--literally, "I ... made thee a myriad."
bud of ... field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Ac 7:14) [Calvin]. But see Ex 12:37, 38.
excellent ornaments--literally, "ornament of ornaments."
naked ... bare--(Ho 2:3). Literally, "nakedness ... bareness" itself; more emphatic.
The Pulpit Commentary
The tenses should be in the simple historic past: I caused; thou didst increase and wax great; thou attainedst, and so on (Revised Version). In the word "multiply" (Exo_1:7) the figure passes into historical reality. To excellent ornaments; Hebrew, to ornament of ornaments. The word is commonly used of jewels, trinkets, and the like (Exo_33:4; 2Sa_1:24; Isa_49:18). So Vulgate, mundus muliebris. Here, however, the external adorning comes in Eze_16:10, Eze_16:11, and instead of the plural we have the dual. Hitzig is, perhaps, right in taking the phrase to refer to tide beauty of the cheeks, which are themselves the ornaments of the golden prime of wroth. The LXX; following either a different reading or paraphrasing, gives, "to cities of cities." The two clauses that fellow point to the most obvious signs of female puberty. For whereas, read, with the Revised Version, yet, etc; as describing, not as the Authorized Version seems to do, a state which trod passed away, but one which still continued even when full-grown girlhood would have demanded clothing.
The tenses should be in the simple historic past: I caused; thou didst increase and wax great; thou attainedst, and so on (Revised Version). In the word "multiply" (Exo_1:7) the figure passes into historical reality. To excellent ornaments; Hebrew, to ornament of ornaments. The word is commonly used of jewels, trinkets, and the like (Exo_33:4; 2Sa_1:24; Isa_49:18). So Vulgate, mundus muliebris. Here, however, the external adorning comes in Eze_16:10, Eze_16:11, and instead of the plural we have the dual. Hitzig is, perhaps, right in taking the phrase to refer to tide beauty of the cheeks, which are themselves the ornaments of the golden prime of wroth. The LXX; following either a different reading or paraphrasing, gives, "to cities of cities." The two clauses that fellow point to the most obvious signs of female puberty. For whereas, read, with the Revised Version, yet, etc; as describing, not as the Authorized Version seems to do, a state which trod passed away, but one which still continued even when full-grown girlhood would have demanded clothing.
I Entered into a Covenant with Thee
8Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
Jamieson-Fausset-Brown
8. thy time of love--literally, "loves" (compare So 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Ge 15:13, 14; Ac 7:6, 7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (So 1:3-6; Jr 31:3; Mal 1:2).
spread my skirt over thee--the mode of espousals (Ru 3:9). I betrothed thee (De 4:37; 10:15; Ho 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into ... covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Is 54:5; Jr 3:14; Ho 2:19, 20; Mal 2:14).
thou ... mine--(Ex 19:5; Jr 2:2).
8. thy time of love--literally, "loves" (compare So 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Ge 15:13, 14; Ac 7:6, 7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (So 1:3-6; Jr 31:3; Mal 1:2).
spread my skirt over thee--the mode of espousals (Ru 3:9). I betrothed thee (De 4:37; 10:15; Ho 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into ... covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Is 54:5; Jr 3:14; Ho 2:19, 20; Mal 2:14).
thou ... mine--(Ex 19:5; Jr 2:2).
The Pulpit Commentary
The words point to the time of the love of the espousals of Jer_2:2, interpreting the parable, when Israel had grown to the maturity of a nation's life, and gave promise, in spite of previous degradation, of capacities that would render it worthy of the love of the Divine Bridegroom. I spread my skirt over thee. Garments were often used as coverlets, and the act described was therefore, as in Rth_3:9, the received symbol of a completed marriage (comp. Deu_22:30; Deu_27:20). The historical fact represented by the symbol here was probably the formal covenant between Jehovah and Israel (Exo_24:6, Exo_24:7). It was then that he became her God, and that she became his people.
The words point to the time of the love of the espousals of Jer_2:2, interpreting the parable, when Israel had grown to the maturity of a nation's life, and gave promise, in spite of previous degradation, of capacities that would render it worthy of the love of the Divine Bridegroom. I spread my skirt over thee. Garments were often used as coverlets, and the act described was therefore, as in Rth_3:9, the received symbol of a completed marriage (comp. Deu_22:30; Deu_27:20). The historical fact represented by the symbol here was probably the formal covenant between Jehovah and Israel (Exo_24:6, Exo_24:7). It was then that he became her God, and that she became his people.
9Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
Jamieson-Fausset-Brown
9. washed I thee--as brides used to pass through a preparatory purification (Es 2:12). So Israel, before the giving of the law at Sinai (Ex 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1Co 6:11).
oil--emblem of the Levitical priesthood, the type of Messiah (Psa 45:7).
9. washed I thee--as brides used to pass through a preparatory purification (Es 2:12). So Israel, before the giving of the law at Sinai (Ex 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1Co 6:11).
oil--emblem of the Levitical priesthood, the type of Messiah (Psa 45:7).
The Pulpit Commentary
The "washing" and "anointing" were part of the customary preparations for the marriage union (Rth_3:3; Est_2:12; Judith 10:3). The mention of blood receives its explanation, not in the facts of Eze_16:6, but in the ceremonial rules of Le 15:19-24
The "washing" and "anointing" were part of the customary preparations for the marriage union (Rth_3:3; Est_2:12; Judith 10:3). The mention of blood receives its explanation, not in the facts of Eze_16:6, but in the ceremonial rules of Le 15:19-24
10I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
Jamieson-Fausset-Brown
10. Psa 45:13, 14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Is 61:10). It is Messiah who provides the wedding garment (Re 3:18; 19:8).
badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Ex 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Ex 25:5).
fine linen--used by the priests (Le 6:10); emblem of purity.
10. Psa 45:13, 14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Is 61:10). It is Messiah who provides the wedding garment (Re 3:18; 19:8).
badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Ex 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Ex 25:5).
fine linen--used by the priests (Le 6:10); emblem of purity.
The Pulpit Commentary
Broidered work; the "raiment of needlework" of Psa_45:14; Jdg_5:30; Exo_35:35; Exo_38:23. The word meets us again in Eze_27:24, as among the imports of Tyre from Egypt. Curiously enough, the Hebrew verb (rakam) has passed through Arabic into tide languages of Western Europe, and we have the Italian ricamare, the Spanish recamare, the French recamer, for" embroidering." Badgers' skin. Elsewhere in the Old Testament the word is found only in the Pentateuch (Exo_28:5; Exo_26:14; Num_4:6, Num_4:8, Num_4:10, et al.). It has been commonly taken as meaning the skin of some animal—badger, dolphin, or porpoise, or, as in the Revised Version, seal, which was used for sandals. All the older versions, however, take it as a word of colour, the LXX. giving ὑακίνθον ("dark red"); Aquila, Symmachus, and Vulgate, ianthino ("violet"). Possibly the two meanings may coalesce, one giving the material, the other the tint which met the eye. Fine linen. The byssus of Egyptian manufacture (Exo_25:4; Exo_26:1; Exo_39:3, et al.). Silk. The Hebrew word (here and in Eze_27:13) does not occur elsewhere. The word so translated in Pro_31:22 is that which we find here and elsewhere for "fine linen." Silk, in the strict sense of the term, had its birthplace in China, and there is no evidence that even the commerce of Tyre extended so far; but the context points to some fine texture of the lawn or muslin kind, like the Coan vestments of the Greeks. So the LXX. gives τριχαπτόν, as though it were made of fine hair; the Vulgate, subtilia. It is significant that three out of the four articles specified are prominent (as the references show) in the description of the tabernacle and the priestly dress, in Exo_28:1-43; Exo_39:1-43. The dress of the bride symbolized the ritual and cultus of Judaism.
Broidered work; the "raiment of needlework" of Psa_45:14; Jdg_5:30; Exo_35:35; Exo_38:23. The word meets us again in Eze_27:24, as among the imports of Tyre from Egypt. Curiously enough, the Hebrew verb (rakam) has passed through Arabic into tide languages of Western Europe, and we have the Italian ricamare, the Spanish recamare, the French recamer, for" embroidering." Badgers' skin. Elsewhere in the Old Testament the word is found only in the Pentateuch (Exo_28:5; Exo_26:14; Num_4:6, Num_4:8, Num_4:10, et al.). It has been commonly taken as meaning the skin of some animal—badger, dolphin, or porpoise, or, as in the Revised Version, seal, which was used for sandals. All the older versions, however, take it as a word of colour, the LXX. giving ὑακίνθον ("dark red"); Aquila, Symmachus, and Vulgate, ianthino ("violet"). Possibly the two meanings may coalesce, one giving the material, the other the tint which met the eye. Fine linen. The byssus of Egyptian manufacture (Exo_25:4; Exo_26:1; Exo_39:3, et al.). Silk. The Hebrew word (here and in Eze_27:13) does not occur elsewhere. The word so translated in Pro_31:22 is that which we find here and elsewhere for "fine linen." Silk, in the strict sense of the term, had its birthplace in China, and there is no evidence that even the commerce of Tyre extended so far; but the context points to some fine texture of the lawn or muslin kind, like the Coan vestments of the Greeks. So the LXX. gives τριχαπτόν, as though it were made of fine hair; the Vulgate, subtilia. It is significant that three out of the four articles specified are prominent (as the references show) in the description of the tabernacle and the priestly dress, in Exo_28:1-43; Exo_39:1-43. The dress of the bride symbolized the ritual and cultus of Judaism.
11I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
Jamieson-Fausset-Brown
11. The marriage gifts to Rebekah (Ge 24:22, 47).
11. The marriage gifts to Rebekah (Ge 24:22, 47).
The Pulpit Commentary
Ornaments. Same word as in Eze_16:7, but here taken in its more usual sense. (For bracelets, see Eze_23:42; Gen_24:22, Gen_24:30; Num_31:50. For chain, Gen_41:42).
Ornaments. Same word as in Eze_16:7, but here taken in its more usual sense. (For bracelets, see Eze_23:42; Gen_24:22, Gen_24:30; Num_31:50. For chain, Gen_41:42).
12And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
Jamieson-Fausset-Brown
12. jewel on thy forehead--rather, "a ring in thy nose" (Is 3:21).
a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Ex 19:6; compare Re 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.
12. jewel on thy forehead--rather, "a ring in thy nose" (Is 3:21).
a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Ex 19:6; compare Re 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.
The Pulpit Commentary
A jewel on thy forehead; better, with the Revised Version, a ring upon thy nose. The word has the same meaning in Gen_24:47 ("earring" in the Authorized Version); Isa_3:21 (where the Authorized Version gives "nose jewels"); Pro_11:22. Jerome, however, notes (in loc.) that the Syrian women of his time wore pendants or lockets that hung from the forehead to the nostrils. The crown, or diadem (LXX; στέφανος καυχήσεως), the thin circlet of gold confining the hair, completed the catalogue of ornaments. The Chaldee Targum continues its spiritual interpretation: "I gave the ark of my covenant to be among you, and the cloud of my glory overshadowed you, and the angel of my presence led you in the way." And, if we assume, as we legitimately may assume, that Ezekiel, above all others, the prophet of symbolism, did not fill up his picture with details which were only meant to fill it up, this seems a not unfitting interpretation.
A jewel on thy forehead; better, with the Revised Version, a ring upon thy nose. The word has the same meaning in Gen_24:47 ("earring" in the Authorized Version); Isa_3:21 (where the Authorized Version gives "nose jewels"); Pro_11:22. Jerome, however, notes (in loc.) that the Syrian women of his time wore pendants or lockets that hung from the forehead to the nostrils. The crown, or diadem (LXX; στέφανος καυχήσεως), the thin circlet of gold confining the hair, completed the catalogue of ornaments. The Chaldee Targum continues its spiritual interpretation: "I gave the ark of my covenant to be among you, and the cloud of my glory overshadowed you, and the angel of my presence led you in the way." And, if we assume, as we legitimately may assume, that Ezekiel, above all others, the prophet of symbolism, did not fill up his picture with details which were only meant to fill it up, this seems a not unfitting interpretation.
13Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Jamieson-Fausset-Brown
13. flour ... honey ... oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (De 32:13, 14).
exceeding beautiful--Psa 48:2, the city; also, Psa 29:2, the temple.
prosper into a kingdom--exercising empire over surrounding nations.
13. flour ... honey ... oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (De 32:13, 14).
exceeding beautiful--Psa 48:2, the city; also, Psa 29:2, the temple.
prosper into a kingdom--exercising empire over surrounding nations.
The Pulpit Commentary
Thou didst eat fine flour, and honey, and oil. From the dress of the bride we pass to her luxuries in the way of food. The things named might, of course, be only chosen as the delicacies for which the land of Israel was famous (Deu_32:13, Deu_32:14), which in the prophet's own time were in demand in the markets of Tyre (Eze_27:17). Cakes of flour and honey were in common use in various forms of Greek ritual, and are probably referred to in Jer_44:19, but in that of the Jews (Le Jer_2:11) honey takes its place, side by side with leaven, as a thing forbidden. Thou didst grow into a kingdom. History crops out through the parable, and points to the stage which it has now reached, i.e. that of the magnificence of the kingdom under Solomon.
Thou didst eat fine flour, and honey, and oil. From the dress of the bride we pass to her luxuries in the way of food. The things named might, of course, be only chosen as the delicacies for which the land of Israel was famous (Deu_32:13, Deu_32:14), which in the prophet's own time were in demand in the markets of Tyre (Eze_27:17). Cakes of flour and honey were in common use in various forms of Greek ritual, and are probably referred to in Jer_44:19, but in that of the Jews (Le Jer_2:11) honey takes its place, side by side with leaven, as a thing forbidden. Thou didst grow into a kingdom. History crops out through the parable, and points to the stage which it has now reached, i.e. that of the magnificence of the kingdom under Solomon.
14And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
Jamieson-Fausset-Brown
14. thy renown ... among ... heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (1Ki 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (La 2:15).
my comeliness--It was not thine own, but imparted by Me.
14. thy renown ... among ... heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (1Ki 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (La 2:15).
my comeliness--It was not thine own, but imparted by Me.
The Pulpit Commentary
It was perfect, etc. (compare the phrase, "perfection of beauty," in Psa_1:2; Lam_2:15, as applied to Jerusalem). The prophet, in the words, my comeliness—majesty (Revised Version)—lays stress on the fact that that "perfection" was itself the gift of God.
It was perfect, etc. (compare the phrase, "perfection of beauty," in Psa_1:2; Lam_2:15, as applied to Jerusalem). The prophet, in the words, my comeliness—majesty (Revised Version)—lays stress on the fact that that "perfection" was itself the gift of God.
Jerusalem Plays the Harlot
15But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
Jamieson-Fausset-Brown
15. Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (De 32:15; Jr 7:4; Mi 3:11), and then wantonly devoted them to her idols (Ho 2:8; compare Lu 15:12, 13).
playedst ... harlot because of thy renown--"didst play the wanton upon thy name" [Fairbairn], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Is 1:21; 57:8; Jr 3:2, 6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty."
his it was--Thy beauty was yielded up to every passer-by. Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.
15. Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (De 32:15; Jr 7:4; Mi 3:11), and then wantonly devoted them to her idols (Ho 2:8; compare Lu 15:12, 13).
playedst ... harlot because of thy renown--"didst play the wanton upon thy name" [Fairbairn], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Is 1:21; 57:8; Jr 3:2, 6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty."
his it was--Thy beauty was yielded up to every passer-by. Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.
The Pulpit Commentary
We enter on the history of the apostasy, and the root evil was that the bride of Jehovah had been unfaithful to her Lord. She looked on her glory as her own, and did not recognize that everything in it was the gift of God (Hos_2:8). The words obviously point to the policy which Solomon had initiated, of alliances with the heathen and the consequent adoption of their worship. This, as from the earliest days of Israel, was the "whoredom" (Revised Version) of the unfaithful with (Exo_34:15, Exo_34:16; Le Exo_17:7; Deu_31:16; Jdg_2:17; Isa_1:21; Jer_2:20; Hos_1:1-11, Hos_2:1-23). And it was, so to speak, a promiscuous whoredom. Every passer by was admitted to her embraces, every nation that offered its alliance had its worship recognized and adopted. In the closing words of extremest scorn, the prophet adds, his it was. Jerusalem was, as I have said, the Messalina of the nations.
We enter on the history of the apostasy, and the root evil was that the bride of Jehovah had been unfaithful to her Lord. She looked on her glory as her own, and did not recognize that everything in it was the gift of God (Hos_2:8). The words obviously point to the policy which Solomon had initiated, of alliances with the heathen and the consequent adoption of their worship. This, as from the earliest days of Israel, was the "whoredom" (Revised Version) of the unfaithful with (Exo_34:15, Exo_34:16; Le Exo_17:7; Deu_31:16; Jdg_2:17; Isa_1:21; Jer_2:20; Hos_1:1-11, Hos_2:1-23). And it was, so to speak, a promiscuous whoredom. Every passer by was admitted to her embraces, every nation that offered its alliance had its worship recognized and adopted. In the closing words of extremest scorn, the prophet adds, his it was. Jerusalem was, as I have said, the Messalina of the nations.
16And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.
Jamieson-Fausset-Brown
16. deckedst ... with divers colours--or, "didst make ... of divers colors" [Fairbairn]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [Calvin]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 2Ki 23:7.
the like ... shall not come, neither shall ... be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.
16. deckedst ... with divers colours--or, "didst make ... of divers colors" [Fairbairn]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [Calvin]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 2Ki 23:7.
the like ... shall not come, neither shall ... be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.
The Pulpit Commentary
(For high places, see note on Eze_6:6.) The words imply that the shrines upon them were decked with hangings of many coloured tapestry, presenting an appearance like that of a Persian carpet, as in 2Ki_23:7, of the image of the Asherah. Those hangings were, as in Pro_7:16, the ornaments of the adulterous bed. The "high places" are named first, as the earliest form of idolatry. The like things shall not come. The words are obscure, and the text probably corrupt. As they stand, they seem to say that the world would never again witness so shameful an apostasy. The Vulgate, Sicut non est factum neque futurum est; extends the comparison to the past. Possibly, though it is a strain upon the grammar, the words may be rendered, "such things should not come, should not be."
(For high places, see note on Eze_6:6.) The words imply that the shrines upon them were decked with hangings of many coloured tapestry, presenting an appearance like that of a Persian carpet, as in 2Ki_23:7, of the image of the Asherah. Those hangings were, as in Pro_7:16, the ornaments of the adulterous bed. The "high places" are named first, as the earliest form of idolatry. The like things shall not come. The words are obscure, and the text probably corrupt. As they stand, they seem to say that the world would never again witness so shameful an apostasy. The Vulgate, Sicut non est factum neque futurum est; extends the comparison to the past. Possibly, though it is a strain upon the grammar, the words may be rendered, "such things should not come, should not be."
17Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
Jamieson-Fausset-Brown
17. my gold ... my silver--(Hag 2:8).
images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [Havernick], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.
17. my gold ... my silver--(Hag 2:8).
images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [Havernick], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.
The Pulpit Commentary
Images of men, etc.; Hebrew, as falling in with the symbolism of the history, "male images." The words point to the teraphim, the penates, or household gods, of which we read in Gen_31:19; Jdg_18:14; 1Sa_19:13; Hos_3:4; and which, like the statues of Baal-peor, may have exhibited the phallic type of idolatry.
Eze_16:18, Eze_16:19
Mine oil and mine incense. This, as afterwards in Eze_23:41, was the crowning aggravation of the guilt. The very gifts of God, designed for his worship, were prostituted to that of his rivals. The "oil" is that of Exo_30:23-25, perfumed and set apart for sacred uses. The act of covering the idol was, as in Exo_30:8, the symbol of the marriage union. In the sweet savour we have the familiar phrase of Eze_6:13. The scene brought before us is that of a sacrificial feast, in which cakes of flour, honey, and oil were eaten whilst incense was offered. So we have the "adored liba" of Virgil, 'AEneid,' 7.109, or more fully in Tibullus, 'Eleg.,' 1.7, 53, 54, the "thuria honores," the "liba … dulcia melle." Thus it was, etc. As in verse 16, the description seems to rouse an instinctive abhorrence in the prophet's mind, which finds utterance in this form: "Yes, it was even so." The words are, however, taken by the LXX; Vulgate, and Luther as opening the following verse: "And it came to pass that."
Images of men, etc.; Hebrew, as falling in with the symbolism of the history, "male images." The words point to the teraphim, the penates, or household gods, of which we read in Gen_31:19; Jdg_18:14; 1Sa_19:13; Hos_3:4; and which, like the statues of Baal-peor, may have exhibited the phallic type of idolatry.
Eze_16:18, Eze_16:19
Mine oil and mine incense. This, as afterwards in Eze_23:41, was the crowning aggravation of the guilt. The very gifts of God, designed for his worship, were prostituted to that of his rivals. The "oil" is that of Exo_30:23-25, perfumed and set apart for sacred uses. The act of covering the idol was, as in Exo_30:8, the symbol of the marriage union. In the sweet savour we have the familiar phrase of Eze_6:13. The scene brought before us is that of a sacrificial feast, in which cakes of flour, honey, and oil were eaten whilst incense was offered. So we have the "adored liba" of Virgil, 'AEneid,' 7.109, or more fully in Tibullus, 'Eleg.,' 1.7, 53, 54, the "thuria honores," the "liba … dulcia melle." Thus it was, etc. As in verse 16, the description seems to rouse an instinctive abhorrence in the prophet's mind, which finds utterance in this form: "Yes, it was even so." The words are, however, taken by the LXX; Vulgate, and Luther as opening the following verse: "And it came to pass that."
18And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
Jamieson-Fausset-Brown
18. tookest thy ... garments ... coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband.
my oil--the holy anointing oil sacred to God (Ex 30:22-25). Also that used in sacrifices (Le 2:1, 2).
18. tookest thy ... garments ... coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband.
my oil--the holy anointing oil sacred to God (Ex 30:22-25). Also that used in sacrifices (Le 2:1, 2).
19My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.
Jamieson-Fausset-Brown
19. My meat ... I gave--(Ho 2:8).
set it before them--as a minchah or "meat offering" (Le 2:1).
a sweet savour--literally, "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood!
thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.
19. My meat ... I gave--(Ho 2:8).
set it before them--as a minchah or "meat offering" (Le 2:1).
a sweet savour--literally, "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood!
thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.
20Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,
Jamieson-Fausset-Brown
20-21. sons and ... daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.
to be devoured--not merely to pass through the fire, as sometimes children were made to do (Le 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Is 57:5; Jr 7:31; Jr 19:5; Jr 32:35).
Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mi 6:7).
20-21. sons and ... daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.
to be devoured--not merely to pass through the fire, as sometimes children were made to do (Le 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Is 57:5; Jr 7:31; Jr 19:5; Jr 32:35).
Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mi 6:7).
The Pulpit Commentary
The next stage of idolatry is that of Moloch worship, which never wholly ceased as long as the monarchy of Judah lasted (2Ki_16:3; Psa_106:37; Isa_57:5; Jer_7:32; Jer_19:5; Mic_6:7; Le 18:21; 20:2). It will be noticed that the words, "the fire," are in italics, i.e. are not in the Hebrew, the verb "to pass through" having acquired so technical a meaning that it was enough without that addition. This, as the closing words indicate, was the crowning point. As though idolatry in itself was a small matter, it was intensified by infanticide.
The next stage of idolatry is that of Moloch worship, which never wholly ceased as long as the monarchy of Judah lasted (2Ki_16:3; Psa_106:37; Isa_57:5; Jer_7:32; Jer_19:5; Mic_6:7; Le 18:21; 20:2). It will be noticed that the words, "the fire," are in italics, i.e. are not in the Hebrew, the verb "to pass through" having acquired so technical a meaning that it was enough without that addition. This, as the closing words indicate, was the crowning point. As though idolatry in itself was a small matter, it was intensified by infanticide.
21That thou hast slain my children, and delivered them to cause them to pass through the fire for them?
22And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.
Jamieson-Fausset-Brown
22. not remembered ... youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Eze 16:43, to which Eze 16:60 forms a lovely contrast (Jr 2:2; Ho 11:1).
22. not remembered ... youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Eze 16:43, to which Eze 16:60 forms a lovely contrast (Jr 2:2; Ho 11:1).
The Pulpit Commentary
Thou hast not remembered. The words gain a fuller significance when we recollect those of Ezekiel's master (Jer_2:2). The husband remembered "the love of her espousals;" the faithless wife forgot from what a life of shame and misery she had then been rescued.
Thou hast not remembered. The words gain a fuller significance when we recollect those of Ezekiel's master (Jer_2:2). The husband remembered "the love of her espousals;" the faithless wife forgot from what a life of shame and misery she had then been rescued.
23And it came to pass after all thy wickedness, (woe, woe unto thee! saith the LORD GOD;)
Jamieson-Fausset-Brown
23. woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.
23. woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.
The Pulpit Commentary
Woe unto thee, etc.! The interjectional parenthesis, half anathema and half lamentation, looks forward rather than backward. Up to this point Ezekiel had dwelt on the forms of idolatry which were indigenous to Canaan and the nations in immediate contact with it. Now he enters on the later forms of evil which had been adopted from more distant nations. We pass from the time of Solomon to that of Ahaz and Manasseh.
Woe unto thee, etc.! The interjectional parenthesis, half anathema and half lamentation, looks forward rather than backward. Up to this point Ezekiel had dwelt on the forms of idolatry which were indigenous to Canaan and the nations in immediate contact with it. Now he enters on the later forms of evil which had been adopted from more distant nations. We pass from the time of Solomon to that of Ahaz and Manasseh.
24That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.
Jamieson-Fausset-Brown
24. eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jr 2:20; 3:2).
24. eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jr 2:20; 3:2).
The Pulpit Commentary
An eminent place; lofty (Revised Version); but the word strictly points to the form of a vault, with the added meaning, as in the LXX; οἵκημα πορνικόν, and the Vulgate, lupanar, of its being used for prostitution. It is, at hast, a curious fact that the Latin fornicari and its derivatives, take their start from the fornices, the vaults or cells which were the haunts of the harlots of Rome. Looking to the fact that all the worst forms of sensual evil came to Rome from the East, and specially from Syria—
"Jampridem in Tiberim Syrus defluxit Orontes"
(Juv; 'Sat.', 3.62)
—it seems probable that the practice was a survival of the custom to which Ezekiel refers. As in the Mylitta worship at Babylon (Herod; 1.262; Bar; 6:43), and that of Aphrodite at Corinth, prostitution assumed a quasi-religious character, and the harlot sat in a small cell, or chapel, inviting the passers by, and treating her hire as, in part, an offering to the goddess whom she served. Such chapels of prostitution were to be found naturally in the "high places" of Judah (the word, however, is not that commonly so translated), and in the crossways of intersecting roads. To such a harlot Ezekiel compares the daughter of Judah, and proceeds to paint her life with a terrible minuteness, even to the very attitude that invited to sin.
An eminent place; lofty (Revised Version); but the word strictly points to the form of a vault, with the added meaning, as in the LXX; οἵκημα πορνικόν, and the Vulgate, lupanar, of its being used for prostitution. It is, at hast, a curious fact that the Latin fornicari and its derivatives, take their start from the fornices, the vaults or cells which were the haunts of the harlots of Rome. Looking to the fact that all the worst forms of sensual evil came to Rome from the East, and specially from Syria—
"Jampridem in Tiberim Syrus defluxit Orontes"
(Juv; 'Sat.', 3.62)
—it seems probable that the practice was a survival of the custom to which Ezekiel refers. As in the Mylitta worship at Babylon (Herod; 1.262; Bar; 6:43), and that of Aphrodite at Corinth, prostitution assumed a quasi-religious character, and the harlot sat in a small cell, or chapel, inviting the passers by, and treating her hire as, in part, an offering to the goddess whom she served. Such chapels of prostitution were to be found naturally in the "high places" of Judah (the word, however, is not that commonly so translated), and in the crossways of intersecting roads. To such a harlot Ezekiel compares the daughter of Judah, and proceeds to paint her life with a terrible minuteness, even to the very attitude that invited to sin.
25Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
Jamieson-Fausset-Brown
25. at every head of the way--in the most frequented places (Pr 9:14).
thy beauty ... abhorred, ... opened ... feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.
25. at every head of the way--in the most frequented places (Pr 9:14).
thy beauty ... abhorred, ... opened ... feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.
26Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.
Jamieson-Fausset-Brown
26. fornication with ... Egyptians--alliances with Egypt, cemented by sharing their idolatries.
great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Eze 20:7, 8; 23:19, 20, 21).
to provoke me--wantonly and purposely.
26. fornication with ... Egyptians--alliances with Egypt, cemented by sharing their idolatries.
great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Eze 20:7, 8; 23:19, 20, 21).
to provoke me--wantonly and purposely.
The Pulpit Commentary
With the Egyptians. The words point to political and commercial alliances, in themselves a whoredom (Isa_23:17; Nah_3:4), such as Zedekiah, like some of his predecessors, had trusted in, as well as to the adoption of Egyptian worship, such as we have seen in Eze_8:10, the one leading naturally to the other. The words, great of flesh, may point, as we interpret the parable, to the supposed strength of the stout and stalwart soldiers, the chariots and horses of the Egyptians, but possibly also may be a euphemism for the mere animal vigour which stimulated passion.
With the Egyptians. The words point to political and commercial alliances, in themselves a whoredom (Isa_23:17; Nah_3:4), such as Zedekiah, like some of his predecessors, had trusted in, as well as to the adoption of Egyptian worship, such as we have seen in Eze_8:10, the one leading naturally to the other. The words, great of flesh, may point, as we interpret the parable, to the supposed strength of the stout and stalwart soldiers, the chariots and horses of the Egyptians, but possibly also may be a euphemism for the mere animal vigour which stimulated passion.
27Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.
Jamieson-Fausset-Brown
27. The consequent judgments, which, however, proved of no avail in reforming the people (Is 9:13; Jr 5:3).
delivered thee unto ... Philistines--(2Ki 16:6; 2Ch 28:18, 19).
ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Eze 16:57; Jr 2:11).
27. The consequent judgments, which, however, proved of no avail in reforming the people (Is 9:13; Jr 5:3).
delivered thee unto ... Philistines--(2Ki 16:6; 2Ch 28:18, 19).
ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Eze 16:57; Jr 2:11).
The Pulpit Commentary
Have diminished thine ordinary food. The husband was bound to provide his wife with food and raiment (Exo_21:10). Here his first discipline for the unfaithful wife is to place her on a short allowance. Jehovah, to interpret the parable, had placed Israel under the discipline of famine and other visitations that involved a loss of wealth and power. Hos_2:9, Hos_2:10 supplies a striking parallel. The daughters of the Philistines. So in verse 57. The phrase, like "the daughter of Zion," indicates the Philistine cities. These had been, from the days of Samuel to those of Ahaz (2Ch_28:18), among the most persistent enemies of Judah (comp. Amo_1:6; Amo_3:9; Joe_3:4; Isa_9:12; Isa_14:29). In the words, were ashamed of thy lewd way, the prophet points, as his master had done (Jer_2:10), to the fact that other nations had at least been faithful to their inherited religion, while Judah had forsaken hers.
Have diminished thine ordinary food. The husband was bound to provide his wife with food and raiment (Exo_21:10). Here his first discipline for the unfaithful wife is to place her on a short allowance. Jehovah, to interpret the parable, had placed Israel under the discipline of famine and other visitations that involved a loss of wealth and power. Hos_2:9, Hos_2:10 supplies a striking parallel. The daughters of the Philistines. So in verse 57. The phrase, like "the daughter of Zion," indicates the Philistine cities. These had been, from the days of Samuel to those of Ahaz (2Ch_28:18), among the most persistent enemies of Judah (comp. Amo_1:6; Amo_3:9; Joe_3:4; Isa_9:12; Isa_14:29). In the words, were ashamed of thy lewd way, the prophet points, as his master had done (Jer_2:10), to the fact that other nations had at least been faithful to their inherited religion, while Judah had forsaken hers.
28Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.
Jamieson-Fausset-Brown
28. unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.
28. unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.
The Pulpit Commentary
With the Assyrians. Here also the words include political alliances like that of Ahaz with Tiglath-Pileser (2Ki_16:7), as well as the adoption of idolatrous worship. The latter probably followed under Ahaz as a consequence of the former, and afterwards spread through the influence of the Assyrian colonists—each nation with its own deities—in Samaria (2Ki_17:24). The culture of the queen of heaven (Jer_44:17), i.e. of the Assyrian Ishtar, may have had this origin. Yet couldest not be satisfied. One is reminded once more of Juvenal ('Sat.,' 6:130).
With the Assyrians. Here also the words include political alliances like that of Ahaz with Tiglath-Pileser (2Ki_16:7), as well as the adoption of idolatrous worship. The latter probably followed under Ahaz as a consequence of the former, and afterwards spread through the influence of the Assyrian colonists—each nation with its own deities—in Samaria (2Ki_17:24). The culture of the queen of heaven (Jer_44:17), i.e. of the Assyrian Ishtar, may have had this origin. Yet couldest not be satisfied. One is reminded once more of Juvenal ('Sat.,' 6:130).
29Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied therewith.
Jamieson-Fausset-Brown
29. multiplied ... fornication in ... Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Eze 23:14, &c.).
29. multiplied ... fornication in ... Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Eze 23:14, &c.).
The Pulpit Commentary
In the land of Canaan, etc. The words at first seem to give the nearest and furthest points of the intercourse of Israel with foreign nations. I incline, however, with Smend and the margin of the Revised Version, to take Canaan in its secondary sense as "the land of traffick," Chaldea being in apposition with it (comp. Isa_23:8; Hos_12:7; Zep_1:11, for a like use of the Hebrew word). Chaldea thus comes in its right place as closing the list of the nations with whom the harlot city had been unfaithful.
In the land of Canaan, etc. The words at first seem to give the nearest and furthest points of the intercourse of Israel with foreign nations. I incline, however, with Smend and the margin of the Revised Version, to take Canaan in its secondary sense as "the land of traffick," Chaldea being in apposition with it (comp. Isa_23:8; Hos_12:7; Zep_1:11, for a like use of the Hebrew word). Chaldea thus comes in its right place as closing the list of the nations with whom the harlot city had been unfaithful.
30How weak is thine heart, saith the LORD GOD, seeing thou doest all these things, the work of an imperious whorish woman;
Jamieson-Fausset-Brown
30. weak ... heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Pr 10:29).
30. weak ... heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Pr 10:29).
The Pulpit Commentary
How weak, etc.! The weakness is that expressed in the Latin impotens libidinis, with no strength to resist the impulses of desire. The word imperious (perhaps masterful would be better) is that of one who is subject to no outward control. One is reminded of Dante on Semimlnis ('Inf.,' 5.56). The strange renderings of the LXX. (τὶ διαθῶ τὴυ θυγατέρα σου) and the Vulgate (in quo mundabo cor tuum) are difficult to account for, but probably indicate that the present text is corrupt.
How weak, etc.! The weakness is that expressed in the Latin impotens libidinis, with no strength to resist the impulses of desire. The word imperious (perhaps masterful would be better) is that of one who is subject to no outward control. One is reminded of Dante on Semimlnis ('Inf.,' 5.56). The strange renderings of the LXX. (τὶ διαθῶ τὴυ θυγατέρα σου) and the Vulgate (in quo mundabo cor tuum) are difficult to account for, but probably indicate that the present text is corrupt.
31In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
Jamieson-Fausset-Brown
31. Repetition of Eze 16:24.
not ... as ... harlot ... thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. Jerome translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Eze 16:33, 34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."
31. Repetition of Eze 16:24.
not ... as ... harlot ... thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. Jerome translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Eze 16:33, 34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."
The Pulpit Commentary
In that, etc. It is better to take the words as beginning a fresh sentence: "when thou didst build," etc. The historical survey of the harlot's progress is brought to a close, and the prophet points with bitter scorn to what aggravated its degradation. Other nations, like Tyre and Zidon, had risen to prosperity and eminence through their intercourse with foreigners. To Judah it had brought only subjection and the payment of tribute. She had given gifts to all her lovers, instead of receiving from them the rewards of her shame. She was as the adulterous wife who forsakes her husband, and gives what belonged to him to strangers. The conduct of Ahaz in stripping the Temple of its gold and silver to pay tribute to Assyria (2Ki_16:8), gives an apt illustration of what the prophet means (comp. Hos_12:1; Isa_30:6).
In that, etc. It is better to take the words as beginning a fresh sentence: "when thou didst build," etc. The historical survey of the harlot's progress is brought to a close, and the prophet points with bitter scorn to what aggravated its degradation. Other nations, like Tyre and Zidon, had risen to prosperity and eminence through their intercourse with foreigners. To Judah it had brought only subjection and the payment of tribute. She had given gifts to all her lovers, instead of receiving from them the rewards of her shame. She was as the adulterous wife who forsakes her husband, and gives what belonged to him to strangers. The conduct of Ahaz in stripping the Temple of its gold and silver to pay tribute to Assyria (2Ki_16:8), gives an apt illustration of what the prophet means (comp. Hos_12:1; Isa_30:6).
32But as a wife that committeth adultery, which taketh strangers instead of her husband!
Jamieson-Fausset-Brown
32. instead of her husband--referring to Nu 5:19, 20, 29. Fairbairn translates, "whilst under her husband."
32. instead of her husband--referring to Nu 5:19, 20, 29. Fairbairn translates, "whilst under her husband."
33They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.
Jamieson-Fausset-Brown
33-34. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.
33-34. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.
34And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.
Judgment on the Adulterous City
35Wherefore, O harlot, hear the word of the LORD:
Jamieson-Fausset-Brown
35. Here begins the threat of wrath to be poured out on her.
35. Here begins the threat of wrath to be poured out on her.
The Pulpit Commentary
From the task of painting the guilt of Judah the prophet proceeds to that of denouncing its punishment.
From the task of painting the guilt of Judah the prophet proceeds to that of denouncing its punishment.
36Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;
Jamieson-Fausset-Brown
36. filthiness--literally, "brass"; metaphor for the lowest part of the person [Calvin]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jr 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. Henderson explains it, "Because thy money was lavished on thy lovers" (Eze 16:31, 33, 34).
blood of thy children--(Eze 16:20; Jr 2:34).
36. filthiness--literally, "brass"; metaphor for the lowest part of the person [Calvin]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jr 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. Henderson explains it, "Because thy money was lavished on thy lovers" (Eze 16:31, 33, 34).
blood of thy children--(Eze 16:20; Jr 2:34).
The Pulpit Commentary
Thy filthiness; literally, thy brass; probably as alluding to the tribute referred to in the previous verses, "brass" being taken as used scornfully for money generally. Possibly, however, as in Jer_6:28, the word stands for the symbol of shame and vileness (compare our brazen faced), and so justifies the rendering of the Authorized Version and Revised Version. Thy nakedness discovered; i.e. interpreting the parable, the intercourse of Judah with foreign nations had simply exposed the points that were moot open to attack (Gen_42:9). By the blood of thy children. The words may refer specially to the Moloch sacrifices of Jer_6:21, but may also include the lavish waste of life as well as treasure which had been the consequence of the foreign alliances. The harlot city is indicated as being also a murderess.
Thy filthiness; literally, thy brass; probably as alluding to the tribute referred to in the previous verses, "brass" being taken as used scornfully for money generally. Possibly, however, as in Jer_6:28, the word stands for the symbol of shame and vileness (compare our brazen faced), and so justifies the rendering of the Authorized Version and Revised Version. Thy nakedness discovered; i.e. interpreting the parable, the intercourse of Judah with foreign nations had simply exposed the points that were moot open to attack (Gen_42:9). By the blood of thy children. The words may refer specially to the Moloch sacrifices of Jer_6:21, but may also include the lavish waste of life as well as treasure which had been the consequence of the foreign alliances. The harlot city is indicated as being also a murderess.
37Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.
Jamieson-Fausset-Brown
37. thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [Hengstenberg], (Is 47:3; Jr 13:26; Ho 2:12; Na 3:5).
all ... thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (De 23:3).
I ... will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Eze 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.
37. thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [Hengstenberg], (Is 47:3; Jr 13:26; Ho 2:12; Na 3:5).
all ... thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (De 23:3).
I ... will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Eze 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.
The Pulpit Commentary
I will gather all thy lovers, etc. Interpreting the parable, the" lovers" are the nations with which Judah had allied herself, and whose religion she had adopted. In that confederacy of Moabites, Ammonites, Syrians, Philistines, Edomites and Chaldeans them should be small difference between those whom she had loved and those whom she had hated. All alike would exult in her shame and her fall (comp. Psa_137:7; 2Ki_24:2).
I will gather all thy lovers, etc. Interpreting the parable, the" lovers" are the nations with which Judah had allied herself, and whose religion she had adopted. In that confederacy of Moabites, Ammonites, Syrians, Philistines, Edomites and Chaldeans them should be small difference between those whom she had loved and those whom she had hated. All alike would exult in her shame and her fall (comp. Psa_137:7; 2Ki_24:2).
38And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
Jamieson-Fausset-Brown
38-40. judge thee, as women that break wedlock--(Le 20:10; compare Eze 16:2). In the case of individual adulteresses, stoning was the penalty (Joh 8:4, 5). In the case of communities, the sword. Also apostasy (De 13:10) and sacrificing children to Molech (Le 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (De 13:15, 16) is added, "they shall stone thee with stones and thrust thee through with ... swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture.
shed blood ... judged--(Ge 9:6).
jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."
38-40. judge thee, as women that break wedlock--(Le 20:10; compare Eze 16:2). In the case of individual adulteresses, stoning was the penalty (Joh 8:4, 5). In the case of communities, the sword. Also apostasy (De 13:10) and sacrificing children to Molech (Le 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (De 13:15, 16) is added, "they shall stone thee with stones and thrust thee through with ... swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture.
shed blood ... judged--(Ge 9:6).
jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."
The Pulpit Commentary
The bloodshed may refer, as in Eze_16:36, to the Moloch sacrifices, or may include also other crimea, assassinations and judicial murders (Jer_2:34). Strictly speaking, the punishment of the adulteress was death by stoning (Le Eze_20:2, Eze_20:10; Deu_21:21; Deu_22:21; Joh_8:5). Did Ezekiel think of the stones cast against the city from the catapult engines of the Chahleans as a literal counterpart of that punishment? In the last clause read, with the Revised Version, I will bring upon thee the blood of fury and jealousy; sc. the death which was inflicted by the indignation of Jehovah as the Husband against whom Judah had sinned.
The bloodshed may refer, as in Eze_16:36, to the Moloch sacrifices, or may include also other crimea, assassinations and judicial murders (Jer_2:34). Strictly speaking, the punishment of the adulteress was death by stoning (Le Eze_20:2, Eze_20:10; Deu_21:21; Deu_22:21; Joh_8:5). Did Ezekiel think of the stones cast against the city from the catapult engines of the Chahleans as a literal counterpart of that punishment? In the last clause read, with the Revised Version, I will bring upon thee the blood of fury and jealousy; sc. the death which was inflicted by the indignation of Jehovah as the Husband against whom Judah had sinned.
39And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.
The Pulpit Commentary
(For eminent place and high place, see notes on Eze_16:24.) These the Chaldean conqueror treated as local sanctuaries, and laid them waste. The clothes and the jewels are, of course, all outward tokens of stateliness and prosperity. The (or a) holy city, the perfection of beauty, should be as "some forlorn and desperate castaway" (comp. Lam_1:1-10 for a companion picture).
(For eminent place and high place, see notes on Eze_16:24.) These the Chaldean conqueror treated as local sanctuaries, and laid them waste. The clothes and the jewels are, of course, all outward tokens of stateliness and prosperity. The (or a) holy city, the perfection of beauty, should be as "some forlorn and desperate castaway" (comp. Lam_1:1-10 for a companion picture).
40They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.
The Pulpit Commentary
The punishment of stoning was, as a rule, inflicted by the "congregation" (Num_15:36), or by the men of the city (Le Eze_20:2). Other forms of punishement for impurity were those of the sword and burning, as in Le Eze_20:14; Eze_21:9. The thrusting through (better, hewing; the word is not found elsewhere) probably points to mutilation after death, as in the case of Agog (1Sa_15:33 : comp. Jdg_19:29; Dan_2:5; Dan_3:29). in this case the "congregation" or "company" is the army of the Chaldeans, and each form of punishment has its counterpart in the various agencies which they employed for the punishment of the city.
The punishment of stoning was, as a rule, inflicted by the "congregation" (Num_15:36), or by the men of the city (Le Eze_20:2). Other forms of punishement for impurity were those of the sword and burning, as in Le Eze_20:14; Eze_21:9. The thrusting through (better, hewing; the word is not found elsewhere) probably points to mutilation after death, as in the case of Agog (1Sa_15:33 : comp. Jdg_19:29; Dan_2:5; Dan_3:29). in this case the "congregation" or "company" is the army of the Chaldeans, and each form of punishment has its counterpart in the various agencies which they employed for the punishment of the city.
41And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
Jamieson-Fausset-Brown
41. The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease.
burn--(De 13:16; 2Ki 25:9).
women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Psa 137:7).
I will cause thee to cease ... harlot--(Eze 23:27). Thou shalt no longer be able to play the harlot through My judgments.
thou ... shall give ... no hire ... any more--Thou shalt have none to give.
41. The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease.
burn--(De 13:16; 2Ki 25:9).
women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Psa 137:7).
I will cause thee to cease ... harlot--(Eze 23:27). Thou shalt no longer be able to play the harlot through My judgments.
thou ... shall give ... no hire ... any more--Thou shalt have none to give.
The Pulpit Commentary
They shall burn thine houris with fire, etc.. The women stand for the "cities" which looked on, with awe or exultation, at the destruction of the guilty. Possibly, however, the words may include a literal sense, as in Lam_2:10.
They shall burn thine houris with fire, etc.. The women stand for the "cities" which looked on, with awe or exultation, at the destruction of the guilty. Possibly, however, the words may include a literal sense, as in Lam_2:10.
42So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
Jamieson-Fausset-Brown
42. my fury ... rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Eze 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [Calvin].
42. my fury ... rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Eze 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [Calvin].
The Pulpit Commentary
So will I make my fury, etc.; read, with the Revised Version, will satisfy. The words are not primarily words of comfort. They speak of the satisfaction of the jealous husband's righteous anger, and therefore of a completed punishment. And vet that thought was, as the sequel shows (Eze_16:53, Eze_16:60-63), the beginning of hope for the future, as the prophet thought of his people. For here the forms of punishment were not final The daughter of Zion survived the stoning, the sword, and the burning. And so, when wrath had done its work of retribution, it might become corrective and purgatorial. The injured husband, in the bold anthropomorphic language of the parable, would be no more angry. The Lord God of Israel would remember his covenant, and forgive.
So will I make my fury, etc.; read, with the Revised Version, will satisfy. The words are not primarily words of comfort. They speak of the satisfaction of the jealous husband's righteous anger, and therefore of a completed punishment. And vet that thought was, as the sequel shows (Eze_16:53, Eze_16:60-63), the beginning of hope for the future, as the prophet thought of his people. For here the forms of punishment were not final The daughter of Zion survived the stoning, the sword, and the burning. And so, when wrath had done its work of retribution, it might become corrective and purgatorial. The injured husband, in the bold anthropomorphic language of the parable, would be no more angry. The Lord God of Israel would remember his covenant, and forgive.
43Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
Jamieson-Fausset-Brown
43. (Eze 16:22; Psa 78:42). In gratitude for God's favors to her in her early history.
fretted me--(Is 63:10; Ep 4:30).
thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zec 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. Fairbairn translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Le 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.
43. (Eze 16:22; Psa 78:42). In gratitude for God's favors to her in her early history.
fretted me--(Is 63:10; Ep 4:30).
thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zec 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. Fairbairn translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Le 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.
The Pulpit Commentary
Because thou hast not remembered (comp. Jer_2:2). There is, so to speak, a certain dawn of tenderness in the new form of reproach, as compared with the sternness of what had gone before, and this in itself implies the pity which is the ground of hope. Fretted. Ezra (Ezr_5:12) uses the same word, there rendered "provoke." Had Ezekiel's use of it stamped it as the right word for confession? Thou shalt not commit, etc. The Vulgate follows a reading which gives, "I have not done according to thy lewdness," etc.; i.e. the guilt had deserved a greater punishment. The Revised Version margin gives, "Hast then not committed," etc.? The word for "lewdness" ("lewd way" in verse 27) is specially characteristic of Ezekiel, who uses it eleven times. Elsewhere it is translated "wickedness" (Le Eze_18:17, et al.), "lewdness" in Jdg_20:6; Jer_13:27. It conveys always the sense of a guilt that revolts and shocks us.
Because thou hast not remembered (comp. Jer_2:2). There is, so to speak, a certain dawn of tenderness in the new form of reproach, as compared with the sternness of what had gone before, and this in itself implies the pity which is the ground of hope. Fretted. Ezra (Ezr_5:12) uses the same word, there rendered "provoke." Had Ezekiel's use of it stamped it as the right word for confession? Thou shalt not commit, etc. The Vulgate follows a reading which gives, "I have not done according to thy lewdness," etc.; i.e. the guilt had deserved a greater punishment. The Revised Version margin gives, "Hast then not committed," etc.? The word for "lewdness" ("lewd way" in verse 27) is specially characteristic of Ezekiel, who uses it eleven times. Elsewhere it is translated "wickedness" (Le Eze_18:17, et al.), "lewdness" in Jdg_20:6; Jer_13:27. It conveys always the sense of a guilt that revolts and shocks us.
44Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter.
Jamieson-Fausset-Brown
44. As ... mother ... her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Eze 16:3).
44. As ... mother ... her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Eze 16:3).
The Pulpit Commentary
Every one that speaketh proverbs, etc. As in Eze_18:2, we have an example of the tendency of the Eastern mind to condense the experience of life into the form of proverbial sayings. Here the proverb expresses what we call the doctrine of heredite. We say, in such cases, "Like father, like son;" but the feeling of the East recognized, especially in the case of daughters, that the mother's influence was predominant.
Every one that speaketh proverbs, etc. As in Eze_18:2, we have an example of the tendency of the Eastern mind to condense the experience of life into the form of proverbial sayings. Here the proverb expresses what we call the doctrine of heredite. We say, in such cases, "Like father, like son;" but the feeling of the East recognized, especially in the case of daughters, that the mother's influence was predominant.
45Thou art thy mother’s daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.
Jamieson-Fausset-Brown
45. mother's ... that loatheth her husband--that is, God ("haters of God," Ro 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Ge 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt.
loathed ... children--whom she put to death in honor of Saturn; a practice common among the Phoenicians.
sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.
45. mother's ... that loatheth her husband--that is, God ("haters of God," Ro 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Ge 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt.
loathed ... children--whom she put to death in honor of Saturn; a practice common among the Phoenicians.
sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.
The Pulpit Commentary
Ezekiel returns to the thought of the spiritual parentage of Jerusalem and Judah, as in verse 3. Reading between the lines, we find something like an anticipation of St. Paul's thought that Jehovah was the God of the Gentiles as well as of the Jews (Rom_3:29). The Hittites and Sodom and Samaria, to whom she is compared, had all alike been guilty of unfaithfulness to their husbands. Their idolatry was therefore, like hers, an act of apostasy. Jehovah was their husband also, their children were his children (verse 21). He claimed them as his own, had entered with them also into a relation which, though less close than that with Israel, was as that of the husband to the wife. The thought expands, as we shall see, in the sequel of the chapter.
Ezekiel returns to the thought of the spiritual parentage of Jerusalem and Judah, as in verse 3. Reading between the lines, we find something like an anticipation of St. Paul's thought that Jehovah was the God of the Gentiles as well as of the Jews (Rom_3:29). The Hittites and Sodom and Samaria, to whom she is compared, had all alike been guilty of unfaithfulness to their husbands. Their idolatry was therefore, like hers, an act of apostasy. Jehovah was their husband also, their children were his children (verse 21). He claimed them as his own, had entered with them also into a relation which, though less close than that with Israel, was as that of the husband to the wife. The thought expands, as we shall see, in the sequel of the chapter.
46And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.
Jamieson-Fausset-Brown
46. elder sister ... Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [Grotius]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [Fairbairn]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim.
her daughters--the inferior towns subject to Samaria (compare Nu 21:25, Margin).
left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right."
Sodom ... daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.
46. elder sister ... Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [Grotius]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [Fairbairn]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim.
her daughters--the inferior towns subject to Samaria (compare Nu 21:25, Margin).
left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right."
Sodom ... daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.
The Pulpit Commentary
No very adequate reason appears for the assignment of the respective ages of the two sisters. Historically, Sodom, as the oldest representative of evil, would have seemed to claim precedence. Samaria may have had this position assigned to it as more closely connected with Judah. The left and right hands indicate respectively a position to the north and south of Jerusalem, the observer of the heavens looking east, as, we may note, the temple did (Eze_8:16). The comparison with Samaria is developed more fully in Eze_23:1-49. The daughters are, as elsewhere, the cities dependent on Sodom and Samaria respectively.
No very adequate reason appears for the assignment of the respective ages of the two sisters. Historically, Sodom, as the oldest representative of evil, would have seemed to claim precedence. Samaria may have had this position assigned to it as more closely connected with Judah. The left and right hands indicate respectively a position to the north and south of Jerusalem, the observer of the heavens looking east, as, we may note, the temple did (Eze_8:16). The comparison with Samaria is developed more fully in Eze_23:1-49. The daughters are, as elsewhere, the cities dependent on Sodom and Samaria respectively.
47Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.
Jamieson-Fausset-Brown
47. their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (1Ki 11:5, 7).
corrupted more than they--So it is expressly recorded of Manasseh (2Ki 21:9).
47. their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (1Ki 11:5, 7).
corrupted more than they--So it is expressly recorded of Manasseh (2Ki 21:9).
The Pulpit Commentary
The words in italics indicate, as usual, a difficulty. A better construction gives, Thou hast not … done after a small measure only. So the Vulgate, Neque secundum scelera earum fecisti pauxillum minus. The LXX. connects the words with the clause that follows: "Thou wast all but (παρὰ μικρὸν) corrupted more than they."
Eze_16:49, Eze_16:50
It is noticeable that what we commonly speak of as the specific sin of the cities of the plain is not mentioned here. The prophet fixes on the point which made Sodom a luxurious and sensual city, the graver evil being just hinted at in the word abominations, and as the outcome of the evil tendencies. So in like manner the special sin of Samaria, the worship of the calves, is not named, but taken for granted. (For fulness of bread, see Pro_30:9 : Hos_13:6; Deu_8:12.) Prosperity and luxury in her case, as in that of other wealthy cities, hardened the hearts of men against the poor and needy. There was probably a sufficient reason for the omission which has been pointed out. It was wiser to dwell on the sins which were common to the two cities rather than on the vice which, though it existed in Jerusalem (2Ki_23:7), was probably not prevalent there. As I saw good; better, according to what I saw. The word "good" is not in the Hebrew, and the words apparently refer to Gen_18:21.
Eze_16:51, Eze_16:52
Thou hast justified, etc. The word has a touch of sarcasm. Sodom and Samaria might claim a verdict of acquittal ("justify," in its technical sense) as compared with Judah. They had not presented, as she had done, a confluence of all the worst idolatries. The words find something like an echo in our Lord's teaching Mat_10:15; Mat_11:24. And, as is common m such eases," she had judged," i.e. had passed sentence of condemnation on those who were more righteous than herself. The Revised Version changes both meaning and punctuation: Bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; but the Authorized Version seems preferable. It may be questioned whether the word for judged is ever used of an acquittal. The point of the sentence is that Judah condemned those who were less guilty than herself (comp. Rom_2:17-23).
The words in italics indicate, as usual, a difficulty. A better construction gives, Thou hast not … done after a small measure only. So the Vulgate, Neque secundum scelera earum fecisti pauxillum minus. The LXX. connects the words with the clause that follows: "Thou wast all but (παρὰ μικρὸν) corrupted more than they."
Eze_16:49, Eze_16:50
It is noticeable that what we commonly speak of as the specific sin of the cities of the plain is not mentioned here. The prophet fixes on the point which made Sodom a luxurious and sensual city, the graver evil being just hinted at in the word abominations, and as the outcome of the evil tendencies. So in like manner the special sin of Samaria, the worship of the calves, is not named, but taken for granted. (For fulness of bread, see Pro_30:9 : Hos_13:6; Deu_8:12.) Prosperity and luxury in her case, as in that of other wealthy cities, hardened the hearts of men against the poor and needy. There was probably a sufficient reason for the omission which has been pointed out. It was wiser to dwell on the sins which were common to the two cities rather than on the vice which, though it existed in Jerusalem (2Ki_23:7), was probably not prevalent there. As I saw good; better, according to what I saw. The word "good" is not in the Hebrew, and the words apparently refer to Gen_18:21.
Eze_16:51, Eze_16:52
Thou hast justified, etc. The word has a touch of sarcasm. Sodom and Samaria might claim a verdict of acquittal ("justify," in its technical sense) as compared with Judah. They had not presented, as she had done, a confluence of all the worst idolatries. The words find something like an echo in our Lord's teaching Mat_10:15; Mat_11:24. And, as is common m such eases," she had judged," i.e. had passed sentence of condemnation on those who were more righteous than herself. The Revised Version changes both meaning and punctuation: Bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; but the Authorized Version seems preferable. It may be questioned whether the word for judged is ever used of an acquittal. The point of the sentence is that Judah condemned those who were less guilty than herself (comp. Rom_2:17-23).
48As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.
Jamieson-Fausset-Brown
48. Sodom--(Mt 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.
48. Sodom--(Mt 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.
49Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
Jamieson-Fausset-Brown
49. pride--inherited by Moab, her offspring (Is 16:6; Jr 48:26), and by Ammon (Jr 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Ge 13:10), and producing "idleness."
abundance of idleness--literally, "the secure carelessness of ease" or idleness.
neither did she strengthen ... the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Is 16:3, 4; Jr 48:27; Lu 16:19-21; Jas 5:1-5).
49. pride--inherited by Moab, her offspring (Is 16:6; Jr 48:26), and by Ammon (Jr 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Ge 13:10), and producing "idleness."
abundance of idleness--literally, "the secure carelessness of ease" or idleness.
neither did she strengthen ... the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Is 16:3, 4; Jr 48:27; Lu 16:19-21; Jas 5:1-5).
50And they were haughty, and committed abomination before me: therefore I took them away as I saw good.
Jamieson-Fausset-Brown
50. haughty--puffed up with prosperity.
abomination before me--"sinners before the Lord" (Ge 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Ge 18:20; 19:5).
I took them away--(Ge 19:24).
as I saw good--rather, "according to what I saw"; referring to Ge 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."
50. haughty--puffed up with prosperity.
abomination before me--"sinners before the Lord" (Ge 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Ge 18:20; 19:5).
I took them away--(Ge 19:24).
as I saw good--rather, "according to what I saw"; referring to Ge 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."
51Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.
Jamieson-Fausset-Brown
51. Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings.
justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jr 3:11; Mt 12:41, 42).
51. Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings.
justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jr 3:11; Mt 12:41, 42).
52Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.
Jamieson-Fausset-Brown
52. Thou ... which hast judged ... bear thine own--(Mt 7:1, 2; Ro 2:1, 17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Lu 13:2).
thy shame--ignominious punishment.
52. Thou ... which hast judged ... bear thine own--(Mt 7:1, 2; Ro 2:1, 17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Lu 13:2).
thy shame--ignominious punishment.
53When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:
Jamieson-Fausset-Brown
53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [Fairbairn]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [Grotius].
bring again ... captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jr 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jr 48:47; 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (De 32:32).
captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Eze 16:60), not here; for Eze 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Eze 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Eze 16:41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Nu 14:29-33), and to the elect remnant of grace [Calvin].
53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [Fairbairn]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [Grotius].
bring again ... captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jr 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jr 48:47; 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (De 32:32).
captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Eze 16:60), not here; for Eze 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Eze 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Eze 16:41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Nu 14:29-33), and to the elect remnant of grace [Calvin].
The Pulpit Commentary
When I shall bring again; better, with the Revised Version, both here and in Eze_16:55, and I will turn again. The Authorized Version reads like a sentence of hopeless and perpetual condemnation, as per impossible. When Sodom and Samaria should be pardoned, then, and not till then, should there be hope for Judah. But all that follows in the chapter shows that what is meant is a promise of restoration, not for Judah only, but also for her less guilty sisters. Ezekiel sees a far off hope for his own nation, and he cannot limit the mercy of God in bringing them also, as she was to be brought, to repentance. For them also punishment was a means to an end beyond itself, corrective, and not merely retributive. The language of Isaiah (Isa_19:23-25) as to Egypt and Assyria presents a striking parallel, and may have been in Ezekiel's thoughts.
When I shall bring again; better, with the Revised Version, both here and in Eze_16:55, and I will turn again. The Authorized Version reads like a sentence of hopeless and perpetual condemnation, as per impossible. When Sodom and Samaria should be pardoned, then, and not till then, should there be hope for Judah. But all that follows in the chapter shows that what is meant is a promise of restoration, not for Judah only, but also for her less guilty sisters. Ezekiel sees a far off hope for his own nation, and he cannot limit the mercy of God in bringing them also, as she was to be brought, to repentance. For them also punishment was a means to an end beyond itself, corrective, and not merely retributive. The language of Isaiah (Isa_19:23-25) as to Egypt and Assyria presents a striking parallel, and may have been in Ezekiel's thoughts.
54That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.
Jamieson-Fausset-Brown
54. bear thine own shame--by being put on a level with those whom thou hast so much despised.
thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Eze 14:22, 23).
54. bear thine own shame--by being put on a level with those whom thou hast so much despised.
thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Eze 14:22, 23).
The Pulpit Commentary
Even in that restoration, however, there should be a further clement of humiliation. Judah should be a comfort (see Eze_14:22) to those who should see her placed lower than themselves, content, at last, to lake the lowest place, humbling herself that she might be (Eze_16:61) afterwards exalted.
Read and for when, as in Eze_16:53.
Even in that restoration, however, there should be a further clement of humiliation. Judah should be a comfort (see Eze_14:22) to those who should see her placed lower than themselves, content, at last, to lake the lowest place, humbling herself that she might be (Eze_16:61) afterwards exalted.
Read and for when, as in Eze_16:53.
55When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.
Jamieson-Fausset-Brown
55. (See on Eze 16:53).
55. (See on Eze 16:53).
56For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,
Jamieson-Fausset-Brown
56. Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2Pe 2:6).
56. Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2Pe 2:6).
The Pulpit Commentary
Thy sister Sodom, etc. The golds are obscure. The most tenable interpretation may be expressed by a paraphrase. The name of Sodom was not in the lips of Judah in the days of her prosperity. It was too vile for utterance, except as a byword of reproach. Isaiah (Isa_1:9, Isa_1:10) had in vain reminded her that she had made herself like them. Her fate could never be like theirs. Now, in the day of the discovery (the uncovering, or laying bare) of her wickedness (verse 57), she had learnt the lesson.
Thy sister Sodom, etc. The golds are obscure. The most tenable interpretation may be expressed by a paraphrase. The name of Sodom was not in the lips of Judah in the days of her prosperity. It was too vile for utterance, except as a byword of reproach. Isaiah (Isa_1:9, Isa_1:10) had in vain reminded her that she had made herself like them. Her fate could never be like theirs. Now, in the day of the discovery (the uncovering, or laying bare) of her wickedness (verse 57), she had learnt the lesson.
57Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.
Jamieson-Fausset-Brown
57. Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee.
thy reproach of ... Syria and ... Philistines--the indignity and injuries done thee by Syria and the Philistines (2Ki 16:5; 2Ch 28:18; Is 9:11, 12).
57. Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee.
thy reproach of ... Syria and ... Philistines--the indignity and injuries done thee by Syria and the Philistines (2Ki 16:5; 2Ch 28:18; Is 9:11, 12).
The Pulpit Commentary
For thy reproach, read, with the Revised Version, the reproach. The words point primarily to the disasters, not of Judah, but to those that fell on the cities of Syria and Philistia—the Assyrian and Chaldean invasions. (For the grouping of the two nations as enemies of Judab, see Isa_9:12; and for special acts of hostility, 2Ki_15:37; 2Ki_16:6; and 2Ch_28:18, 2Ch_28:19.)
For thy reproach, read, with the Revised Version, the reproach. The words point primarily to the disasters, not of Judah, but to those that fell on the cities of Syria and Philistia—the Assyrian and Chaldean invasions. (For the grouping of the two nations as enemies of Judab, see Isa_9:12; and for special acts of hostility, 2Ki_15:37; 2Ki_16:6; and 2Ch_28:18, 2Ch_28:19.)
58Thou hast borne thy lewdness and thine abominations, saith the LORD.
Jamieson-Fausset-Brown
58. borne thy lewdness--that is, the punishment of it (Eze 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.
58. borne thy lewdness--that is, the punishment of it (Eze 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.
The Pulpit Commentary
Thou hast borne, etc. Judah, i.e; had received the full measure of its punishments. The righteousness of God had been adequately vindicated. And so, if the punishment led to repentances, there was room for pardon (compare for the thought, Isa_40:2).
Eze_16:59, Eze_16:60
I will even deal with thee, etc. The law of retribution is stated in all its fulness. Falling back upon the idea of the espousals of Israel in the covenant made at Sinai (Le 26:42, 45; Deu_29:11, Deu_29:12), Ezekiel presses home on Judah the thought that she had broken that covenant. She must suffer as though it no longer existed. She must "dree her weird" and "accept her punishment" (Le 26:41). And then Jehovah would show that he had not really been unmindful of his part in it. tie bad remained faithful in spite of her unfaithfulness. And so in the day of her repentance he will not only renew it, but will give it a higher and more permanent character. The "new covenant" of which Ezekiel's master had spoken (Jer_31:31) should not be as the old, decaying and vanishing away, but should be foreverlasting.
Thou hast borne, etc. Judah, i.e; had received the full measure of its punishments. The righteousness of God had been adequately vindicated. And so, if the punishment led to repentances, there was room for pardon (compare for the thought, Isa_40:2).
Eze_16:59, Eze_16:60
I will even deal with thee, etc. The law of retribution is stated in all its fulness. Falling back upon the idea of the espousals of Israel in the covenant made at Sinai (Le 26:42, 45; Deu_29:11, Deu_29:12), Ezekiel presses home on Judah the thought that she had broken that covenant. She must suffer as though it no longer existed. She must "dree her weird" and "accept her punishment" (Le 26:41). And then Jehovah would show that he had not really been unmindful of his part in it. tie bad remained faithful in spite of her unfaithfulness. And so in the day of her repentance he will not only renew it, but will give it a higher and more permanent character. The "new covenant" of which Ezekiel's master had spoken (Jer_31:31) should not be as the old, decaying and vanishing away, but should be foreverlasting.
Yet I Will Remember My Covenant
59For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
Jamieson-Fausset-Brown
59. the oath--the covenant between God and Israel (De 29:12, 14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.
59. the oath--the covenant between God and Israel (De 29:12, 14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.
An Everlasting Covenant Established
60Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
Jamieson-Fausset-Brown
60. The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Eze 16:22, 43); also "My covenant," with "Thy covenant" (Eze 16:61; Psa 106:45); then the effect produced on her is (Eze 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Ga 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2Co 3:3, 6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them.
everlasting covenant--(Eze 37:26; 2Sa 23:5; Is 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jr 31:31-37; 32:40; 50:4, 5; He 8:8-13).
60. The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Eze 16:22, 43); also "My covenant," with "Thy covenant" (Eze 16:61; Psa 106:45); then the effect produced on her is (Eze 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Ga 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2Co 3:3, 6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them.
everlasting covenant--(Eze 37:26; 2Sa 23:5; Is 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jr 31:31-37; 32:40; 50:4, 5; He 8:8-13).
61Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
Jamieson-Fausset-Brown
61. thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Eze 16:60; Eze 20:43; 36:31).
ashamed--the fruit of repentance (2Co 7:10, 11). None please God unless those who displease themselves; a foretaste of the Gospel (Lu 18:9-14).
I will give them unto thee for daughters--(Is 54:1; 60:3, 4; Ga 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psa 110:2; Is 2:2, 3). "The king's daughter" in Psa 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters."
not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Ro 3:3).
61. thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Eze 16:60; Eze 20:43; 36:31).
ashamed--the fruit of repentance (2Co 7:10, 11). None please God unless those who displease themselves; a foretaste of the Gospel (Lu 18:9-14).
I will give them unto thee for daughters--(Is 54:1; 60:3, 4; Ga 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psa 110:2; Is 2:2, 3). "The king's daughter" in Psa 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters."
not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Ro 3:3).
The Pulpit Commentary
Then thou shalt remember thy ways, etc. The pardon which God gives is not, as men sometimes dream, a water of Lethe, blotting out the memory of the evil past. Ezekiel represents that memory as quickened to a new intensity in the very hour of restoration. The shame which it brings with it is necessary as the safeguard of the new blessedness. Thy sisters, thine elder and thy younger. It is significant that, as in the Revised Version, both the adjectives are now in the plural. What was possible for Sodom and Samaria was possible also, as for the cities more immediately connected with them, so also for other nations of the heathen world. They to should be admitted into fellowship, not now as alters, but as daughters, acknowledging, i.e; her superiority. The limitation which follows, not by thy covenant, asserts, as it were, the restored prerogative of Judah, much as St. Paul asserts it in Romans 9-11. Those who are within the covenant of Israel, including, as it does, those who are the heirs of the faith of Abraham as well as his children according to the flesh, are in a closer relation to him than others who share in what have been called (the phrase, perhaps, taking its origin from these very words) the "uncovenanted mercies" of God.
Then thou shalt remember thy ways, etc. The pardon which God gives is not, as men sometimes dream, a water of Lethe, blotting out the memory of the evil past. Ezekiel represents that memory as quickened to a new intensity in the very hour of restoration. The shame which it brings with it is necessary as the safeguard of the new blessedness. Thy sisters, thine elder and thy younger. It is significant that, as in the Revised Version, both the adjectives are now in the plural. What was possible for Sodom and Samaria was possible also, as for the cities more immediately connected with them, so also for other nations of the heathen world. They to should be admitted into fellowship, not now as alters, but as daughters, acknowledging, i.e; her superiority. The limitation which follows, not by thy covenant, asserts, as it were, the restored prerogative of Judah, much as St. Paul asserts it in Romans 9-11. Those who are within the covenant of Israel, including, as it does, those who are the heirs of the faith of Abraham as well as his children according to the flesh, are in a closer relation to him than others who share in what have been called (the phrase, perhaps, taking its origin from these very words) the "uncovenanted mercies" of God.
62And I will establish my covenant with thee; and thou shalt know that I am the LORD:
Jamieson-Fausset-Brown
62. (Ho 2:19, 20).
thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.
62. (Ho 2:19, 20).
thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.
63That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
Jamieson-Fausset-Brown
63. never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Ro 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Ro 5:20). "If we would judge ourselves, we should not be judged" (1Co 11:31).
all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Lu 7:47).
63. never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Ro 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Ro 5:20). "If we would judge ourselves, we should not be judged" (1Co 11:31).
all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Lu 7:47).
The Pulpit Commentary
That thou mayest remember. The words paint vividly the attitude of the penitent adulteress, humble, contrite, silent, ashamed (Hos_3:3-5), and yet with a sense that she is pardoned, and that the husband against whom she has sinned is at last pacified. Revised Version, when I have forgiven thee. The Hebrew verb so rendered is that which expresses the fullest idea of forgiveness, and which marked both the "day" and the "sacrifice" of atonement (Num_8:12; Le Num_23:27, et al.). This, according to the received etymology, was represented in the mercy seat, the ἱλαστήριον, of the ark of the covenant (cophereth, as from caphar). So the prophet closes with the wet, Is of an eternal hope what had at first seemed to heal up to nothing but eternal condemnation. How far the prophet expected a literal fulfilment in the restoration of Sodom and Samaria, we cannot define with certainty; but the ideal picture of the purification of the waters of the Dead Sea in Eze_47:8 suggests that it entered into his vision of the future. For us, at least, it is enough to pass from the temporal to the eternal, from the historical to the spiritual, and to see in his words the noblest utterance of mercy prevailing over judgment—a theodikea, a "vindication of the ways of God to man," like that of Rom_11:33-36.
That thou mayest remember. The words paint vividly the attitude of the penitent adulteress, humble, contrite, silent, ashamed (Hos_3:3-5), and yet with a sense that she is pardoned, and that the husband against whom she has sinned is at last pacified. Revised Version, when I have forgiven thee. The Hebrew verb so rendered is that which expresses the fullest idea of forgiveness, and which marked both the "day" and the "sacrifice" of atonement (Num_8:12; Le Num_23:27, et al.). This, according to the received etymology, was represented in the mercy seat, the ἱλαστήριον, of the ark of the covenant (cophereth, as from caphar). So the prophet closes with the wet, Is of an eternal hope what had at first seemed to heal up to nothing but eternal condemnation. How far the prophet expected a literal fulfilment in the restoration of Sodom and Samaria, we cannot define with certainty; but the ideal picture of the purification of the waters of the Dead Sea in Eze_47:8 suggests that it entered into his vision of the future. For us, at least, it is enough to pass from the temporal to the eternal, from the historical to the spiritual, and to see in his words the noblest utterance of mercy prevailing over judgment—a theodikea, a "vindication of the ways of God to man," like that of Rom_11:33-36.
THE HOLY BIBLE
Ezekiel
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
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