Ezekiel · Chapter 16

Verse 2. Cause Jerusalem to know her abominations] And such a revelation of impurity never was seen before or since. Surely the state of the Jews, before the Babylonish captivity, was the most profligate and corrupt of all the nations of the earth. This chapter contains God’s manifesto against this most abominable people; and although there are many metaphors here, yet all is not metaphorical. Where there was so much idolatry, there must have been adulteries, fornications, prostitutions, and lewdness of every description. The description of the prophet is sufficiently clear, except where there is a reference to ancient and obsolete customs. What a description of crimes! The sixth satire of Juvenal is its counterpart. General remarks are all that a commentator is justified in bestowing on this very long, very circumstantial, and caustic invective. For its key, see on the thirteenth and sixty-third verses. See Clarke “Ezekiel 16:13”; “Ezekiel 16:63”.

Verse 2. Cause Jerusalem to know her abominations — Her foul sins and multiplied transgressions, especially her idolatries, or spiritual adulteries, and unexampled folly in her lewdness. “This might probably be done by way of letter, as Jeremiah signified the will of God to the captives at Babylon. God here particularly upbraids Jerusalem for her iniquities, because it was the place he had chosen for his peculiar residence; and yet the inhabitants had defiled that very place, nay, and the temple itself with idolatry; the sin particularly denoted by the word abomination.” “Nothing can give us a greater horror of the crimes of Jerusalem than the manner in which Ezekiel speaks here. This city must certainly have carried her impiety to the greatest height, to merit reproaches so lively and strong.” See Lowth and Calmet.

V. 3. Jerusalem-The whole race of the Jews. Thy birth-Thy root whence thou didst spring. Thy father-Abraham, before God called him, (as his father and kindred) worshipped strange gods beyond the river, Joshua 24:14. An Amorite-This comprehended all the rest of the cursed nations.

Verse 3. Thy birth and thy nativity is of the land of Canaan] It would dishonour Abraham to say that you sprung from him: ye are rather Canaanites than Israelites. The Canaanites were accursed; so are ye. Thy father was an Amorite, and thy mother a Hittite.] These tribes were the most famous, and probably the most corrupt, of all the Canaanites. So Isaiah calls the princes of Judah rulers of Sodom, Isaiah 1:10; and John the Baptist calls the Pharisees a generation or brood of vipers, Matthew 3:7. There is a fine specimen of this kind of catachresis in Dido’s invective against Æneas:—

Nec tibi Diva parens, generis nec Dardanus auctor, Perflde; sed duris genuit te cautibus horrens

Caucasus, Hyrcanæque admorunt ubera tigres.

Æn. lib. iv. 365.

“False as thou art, and more than false, forsworn; Not sprung from noble blood, nor goddess born:

But hewn from hardened entrails of a rock,—

And rough Hyrcanian tigers gave thee suck.”

DRYDEN.

This is strong: but the invective of the prophet exceeds it far. It is the essence of degradation to its subject; and shows the Jews to be as base and contemptible as they were abominable and disgusting.

Verse 3. Thus saith the Lord God unto Jerusalem — Unto the whole race of the Jews, and especially to the natives and inhabitants of that proud city, who thought it a singular privilege to be born or to live there, counting it a more holy place than the rest of the land of Canaan. Thy birth and thy nativity — The LXX. render it, H riza sou kai h genesiv, thy root and thy generation, and so also the Vulgate. The word rendered birth, or root, however, ˆytrkm, seems rather to mean, commerce, or dealings, appearing to be derived from rkm, to sell. Accordingly Buxtorf translates it commercia tua, thy dealings. Houbigant, indeed, whom Bishop Newcome inclines to follow, prefers deriving the word from hrk, to dig, referring to Isaiah 51:1, and then the sense will be, thy origin, or thy rise, and thy nativity, is of the land of Canaan. If understood of the city of Jerusalem, the assertion is strictly true. It was a Canaanitish city, or strong hold, possessed and inhabited by the Jebusites, till David took it from them: see 2 Samuel 5:6. The father, therefore, of this city, might be properly said to be an Amorite, and its mother, a Hittite; these names comprehending all the idolatrous nations of Canaan, of which the Jebusites were a branch. Or if the Jews or Israelites be intended, their progenitors, Abraham, Isaac, and Jacob, sojourned in the land of Canaan long before the possession of it was given to their posterity; and the two latter were natives of that country. But as those are said to be our parents, in Scripture language, whose manners we imitate, the Jews or Israelites, may be here represented as being of Canaanitish origin, because they followed the manners of the idolatrous inhabitants of that country, rather than those of the pious patriarchs: see verse 45; John 8:44; Matthew 3:7. There is an expression of the same import in the history of Susannah, verse 56, that seems to be borrowed from this passage, O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust hath perverted thy heart.

Verse 3. Thy father was an Amorite, and thy mother a Hittite, a Chittith, a family of immodesty. The Israelites gloried in their descent from the holy patriarchs, heirs of the promises; but their moral descent was from the Chetim. All nations, as the Chaldeans, the Hebrews, and the Goths, boasted of a descent from God. Our Saxon chiefs always trace their genealogy up by a leap to Odin. Poole, after Sanctius, quotes the keen reproaches of queen Dido of Carthage against Æneas, who had been received with the utmost hospitality when a fugitive, and honoured with her hand, but now left her for Italy.

Nec tibi Diva parens, generis nec Dardanus auctor, Perfide, sed duris genuit te cautibus horrens

Caucasus, Hyrcanæque admôrunt ubera tigres.

Virgil, Æneid. 4:365.

False as thou art, and more than false—forsworn;

Not sprung from noble blood, nor goddess born;

But hewn from hardened entrails of a rock;—

And rough Hyrcanian tigress gave thee suck.

3. Land of Canaan — Though Abraham came from Babylonia his religious training was in Palestine, as also the religious origin of the nation. It is an interesting fact that the name “Land of Canaan” is found in inscriptions back as far as Moses’s day, and earlier. Thy father was an Amorite, and thy mother a Hittite — Of course this is a description of religious conditions. It is by no means certain that Abraham came of Hittite and Amorite origin, but certainly the Hittite and Amorite impurities of religion influenced primitive Israel. The fact that Jerusalem was once a Hittite city does not bear on the argument here, except possibly by making the illustration more vivid. (Compare Matthew 23:33; John 8:44.) The close relations of the early Israelites with the Amorites and Hittites is seen from the fact that all Palestine, previous to the Exodus, was called in the Babylonian inscriptions the “land of the Amorites” and in Egyptian inscriptions in the time of Shalmaneser II, the “land of the Hittites.” (Compare Genesis 15:16; Amos 2:9; Joshua 1:4.) The writer believes that he has observed Amorite and Hittite characteristics even in the modern populations of Philistia.

V. 4. In the day-In the day I called Abraham to leave his idolatry. Salted-Salt was used to purge, dry, and strengthen the new-born child. Nor swaddled-So forlorn was the state of the Jews in their birth, without beauty, without strength, without friend.

Verse 4. As for thy nativity, &c.] This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water; in all cases washed, and sometimes with a mixture of salt and water, in order to give a greater firmness to the skin, and constringe the pores. The last process was swathing the body, to support mechanically the tender muscles till they should acquire sufficient strength to support the body. But among savages this latter process is either wholly neglected, or done very slightly: and the less it is done, the better for the infant; as this kind of unnatural compression greatly impedes the circulation of the blood, the pulsation of the heart, and the due inflation of the lungs; respiration, in many cases, being rendered oppressive by the tightness of these bandages.

Verse 4. As for thy nativity, &c. — “Jerusalem is here represented under the image of an exposed infant, whom God preserved from destruction, brought up, espoused and exalted in sovereignty. But she proved faithless and abandoned; and therefore God threatens her with severe vengeance, but graciously promises that afterward he would fulfil his early covenant with her. The allegory is easily understood; and has much force, liveliness, and vehemence of eloquent amplification. The images are adapted to a people immersed in sensuality.” — Bishop Newcome. Thy navel was not cut — The navel-string, by which thou wast held to the body of thy mother, none took care to cut. By this and the other metaphorical expressions in this and the next verse, the prophet hints how despised a people Israel was, and in what a forlorn condition when they went first into Egypt. Neither wast thou washed in water to supple thee — Hebrew, y[vml, ad aspectum meum, as Buxtorf renders it, that is, when I first beheld thee, or, ut jucunda aspectu esses, that thou mightest be pleasant to behold. Some render it, To make thee shine. The meaning is, to cleanse thee from the pollutions of thy birth. Thou wast not salted at all — It seems it was then customary to rub new-born infants over with salt; probably to dry up the humours of their bodies. All the expressions here used allude to the custom observed by the eastern nations at the birth of their children; and “the design of the prophet is to mark out that state of impurity wherein the Hebrews were found in Egypt, plunged in idolatry and ignorance, and oppressed with cruel servitude.”

4. As for thy nativity — The Hebrew nation, notwithstanding its boastfulness and contempt for the heathen (goyem) is here declared to have come of heathen stock, with no original spiritual beauty or native endowment above other peoples. The ancestors of the Hebrews were idolaters, and in the Hebrew babyhood, first in Ur and then in Canaan, their parents gave them no spiritual culture or cleansing or training above their other children. To supple — R.V., “to cleanse.” Not salted at all — It was supposed in ancient times that to rub the newborn babe with salt was a healthful precaution. This is still done in Syria and Palestine. A native mother said of a European child, “Poor thing! It was not salted at all.” Dr. Fradenburgh makes it seem quite probable that this was a symbolic rite intended to consecrate the new life and bring it into visible covenant relationship with the tribe. All similar passages where salt is referred to in the Old Testament (see, for example, Numbers 18:19) are connected with covenant making, covenant confirming, consecrating, or devoting. (See Fradenburgh, in Methodist Review, November, 1898.)

V. 5. To the loathing-In contempt of thee as unlovely and worthless; and in abhorrence of thee as loathsome to the beholder. This seems to have reference to the exposing of the male children of the Israelites in Egypt. And it is an apt illustration of the Natural State of all the children of men. In the day that we were born, we were shapen in iniquity: our understandings darkened, our minds alienated from the life of God: all polluted with sin, which rendered us loathsome in the eyes of God.

Verse 5. Thou wast cast out in the open field] This is an allusion to the custom of some heathen and barbarous nations, who exposed those children in the open fields to be devoured by wild beasts who had any kind of deformity, or whom they could not support.

Verse 5. None eye pitied thee, &c. — The cruelty of the Egyptians, who ought, in gratitude for the services they had received from Joseph, to have been as parents to the Israelites, seems to be here hinted at. Thou wast cast out in the open field — Thou wast exposed to perish. It was the custom to lay those children, whom their parents would not take the trouble of bringing up, in the open fields, and leave them there. To the loathing of thy person — Hebrew, ˆvpn l[gk, to the despising of thy soul, or life. The Vulgate reads, in abjectione animæ tuæ in die qua nata es; in the casting away of thy soul, or life, in the day in which thou wast born. The sense seems to be, In contempt of thee as unlovely and worthless; and in abhorrence of thee as loathsome to the beholder. This seems to have reference to the exposing of the male children of the Israelites in Egypt. And it is an apt illustration of the natural state of the children of men. In the day that we were born; we were shapen in iniquity; our understandings darkened, our minds alienated from the life of God; and polluted with sin, which rendered us loathsome in the eyes of God.

Ver. 5. No eye pitied thee—thou wast cast out in the open field. Such was the case with the male infants in Egypt; neither god, nor nation lent them any aid.

5. Thou wast cast out — Not only was there the same lack in the spiritual care and training of this little half-breed as in the care of other families afterward so despised by the Hebrews, but it was even thrown out from its heathen home; this having reference probably either to the crossing over of their first forefather to the land of Canaan, or to his later expulsion into Egypt. The exposure of girl babies was not uncommon among the Canaanites and is still known among the Bedouins. — Orelli. To the loathing of thy person — Literally, so abhorred was thy person.

V. 6. When I passed by-God here speaks after the manner of men. Live-This is such a command as sends forth a power to effect what is commanded; he gave that life: he spake, and it was done.

Verse 6. I said—Live] I received the exposed child from the death that awaited it, while in such a state as rendered it at once an object of horror, and also of compassion.

———————— Modo primos

Edere vagitus, et adhuc a matre rubentem.

Verses 6, 7. And when I passed by thee — While as yet no body took so much care of thee as to wash thee from thy native filthiness, I took pity on thee; as a traveller that passes by and sees an infant lie exposed; and I provided all things necessary for thy support. God here speaks after the manner of men. I said unto thee, Live — This is such a command as sends forth a power to effect what is commanded: he gave that life: he spake, and it was done. I caused thee to multiply, &c. — The prophet in this verse describes the Israelites increasing in Egypt, under the metaphor of a female child growing up to maturity: compare Exodus 1:7. Thou art come to excellent ornaments — Hebrew, µyyd[ yd[k, to ornaments of ornaments, that is, thou wast adorned with the choicest blessings of Divine Providence. Or, as Dr. Waterland renders it, “Thou didst arrive to the perfection of beauty.” Thy breasts were fashioned, &c. — Thou didst come to woman’s estate.

Ver. 6. In thine own blood, the midwives having cast out the male infants. Maimonides says, the blood of thy circumcision. But this is merely a turn of delicacy.

6. Polluted — R.V., “weltering.” When thou wast in thy blood — Rather, though thou art in thy blood. That is, it was in spite of her uncleanness and loathsomeness, and even after the parents cast her off, that Jehovah defended her. I said unto thee… Live — Here begins the proof that the love of God for his people surpasses the love of father or mother. It was Jehovah who gave life to the Hebrew nation. This was historically true. The fountain of life for Israel was in Jehovah, the merciful and gracious One, long-suffering and abundant in goodness and truth (Exodus 3:14; 6:2; 33:14, 19; 34:6, 7; Deuteronomy 5:33). The entire religious, political, and social life of Israel, so far as it differed from surrounding nations, can be traced back to the national thought of and connection with Jehovah. (See especially Piepenbring.)

V. 7. Thou art come-Thou wast adorned with the choicest blessings of Divine Providence. Thy breasts-Grown up and fashioned under God’s own hand in order to be solemnly affianced to God.

Verses 6, 7. And when I passed by thee — While as yet no body took so much care of thee as to wash thee from thy native filthiness, I took pity on thee; as a traveller that passes by and sees an infant lie exposed; and I provided all things necessary for thy support. God here speaks after the manner of men. I said unto thee, Live — This is such a command as sends forth a power to effect what is commanded: he gave that life: he spake, and it was done. I caused thee to multiply, &c. — The prophet in this verse describes the Israelites increasing in Egypt, under the metaphor of a female child growing up to maturity: compare Exodus 1:7. Thou art come to excellent ornaments — Hebrew, µyyd[ yd[k, to ornaments of ornaments, that is, thou wast adorned with the choicest blessings of Divine Providence. Or, as Dr. Waterland renders it, “Thou didst arrive to the perfection of beauty.” Thy breasts were fashioned, &c. — Thou didst come to woman’s estate.

7. I have caused thee to multiply — Literally, I have made thee to be myriads, etc. (Exodus 1:7; Deuteronomy 10:22; 33:17.) To excellent ornaments — Literally, to ornament of ornaments; to superlative grace and beauty. Thy breasts are fashioned,… whereas — Literally, thy breasts were fashioned,… yet. This is a vivid description in allegory of the patriarchal history and the bondage in Egypt. The nation was coming to maturity under the watch-care of the divine Friend, and yet was persisting in its idolatry (Genesis 29-31, 38).

V. 8. When I passed-This second passing by, may be understood of God’s visiting and calling them out of Egypt. Thy time-The time of thy misery was the time of love in me towards thee. I spread my skirt-Espoused thee, as Ruth 3:9. Entered into a covenant-This was done at mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants; that speaks their duty: and at the same time his portion, his treasure; that speaks their privilege.

Verse 8. Was the time of love] Thou wast marriageable. I spread my skirt over thee] I espoused thee. This was one of their initiatory marriage ceremonies. See Ruth 3:9. I—entered into a covenant with thee] Married thee. Espousing preceded marriage.

Verses 8-12. Now when I passed by thee, &c. — This second passing by may be understood of God’s visiting them in Egypt, and calling them out. Behold, thy time, &c. — The time of thy misery was the time of my love toward thee. And I spread my skirt over thee — I espoused thee and took thee under my protection as a husband doth his wife, Ruth 3:9. And covered thy nakedness — Enriched thee with the spoils and possessions of the Egyptians and Canaanites: see verses 10, 11. Yea, I entered into covenant with thee — This was done in mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants, which speaks their duty: and at the same time his portion and treasure, which speaks their privilege. Then I washed thee with water — It was a very ancient custom among the eastern people to purify virgins who were to be espoused. And I anointed thee with oil — Thus also were women, on some occasions, prepared for their nuptials. The washings and purifications of the law are probably intended to be signified by these metaphorical expressions; and the priesthood by the anointing with oil here spoken of. I clothed thee also with broidered work — Or, with needlework of divers colours. The expression may refer to the rich garments of the priests, and the covering and hangings of the tabernacle; or it may denote the gifts and graces bestowed upon them. And shod thee with badgers’ skins — Or, with sandals of a purple colour, as Bochart expounds the word vjt. The eastern people had an art of curiously dressing and colouring the skins of badgers, of which they made their neatest shoes, for the richest and greatest personages. “This and the following verses allude to those parts of women’s attire which serve not only for use but for ornament also; and import that God did not only provide the Jews with necessaries, but likewise with superfluities.” I decked thee also with ornaments — This and the following expressions are descriptive of the great wealth and felicity of the Jewish people, particularly under David and Solomon. I put bracelets upon thy hands, &c. — Ornaments which none but persons of better quality used to wear, Genesis 24:47; Proverbs 1:9. And I put a jewel on thy forehead — The same which is called a nose-jewel, Isaiah 3:21. And a beautiful crown upon thy head — “Crowns, or garlands, were used in times of public rejoicing; from whence is derived that expression of St. Paul, A crown of rejoicing, 1 Thessalonians 2:19: compare Isaiah 25:10. Virgins were sometimes adorned with crowns; and they were commonly put upon the heads of persons newly married, Song of Solomon 3:11.” — Lowth.

Ver. 8. Thy time was the time of love. When I, juravi te, sware to thee by covenant. When Jehovah thy Maker became thy husband; and when thou by every oath, and by sacrifice, becamest mine.

8. Spread my skirt — The customary symbol for marriage. (See Ruth 3:19.) Thou becamest mine — The marriageable age, the time of love had arrived, and the divine Friend now becomes a Lover. With the patriarchs God made a covenant of friendship, but in the Exodus he married himself to Israel. He himself says he “chose Israel” then (Ezekiel 20:5; compare Exodus 3:7, 9; Deuteronomy 7:7, 8; Psalm 105:12, etc.).

V. 9. Washed-It was a very ancient custom among the eastern people, to purify virgins who were to be espoused. And I anointed-They were anointed that were to be married, as Ruth 3:3.

Verses 8-12. Now when I passed by thee, &c. — This second passing by may be understood of God’s visiting them in Egypt, and calling them out. Behold, thy time, &c. — The time of thy misery was the time of my love toward thee. And I spread my skirt over thee — I espoused thee and took thee under my protection as a husband doth his wife, Ruth 3:9. And covered thy nakedness — Enriched thee with the spoils and possessions of the Egyptians and Canaanites: see verses 10, 11. Yea, I entered into covenant with thee — This was done in mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants, which speaks their duty: and at the same time his portion and treasure, which speaks their privilege. Then I washed thee with water — It was a very ancient custom among the eastern people to purify virgins who were to be espoused. And I anointed thee with oil — Thus also were women, on some occasions, prepared for their nuptials. The washings and purifications of the law are probably intended to be signified by these metaphorical expressions; and the priesthood by the anointing with oil here spoken of. I clothed thee also with broidered work — Or, with needlework of divers colours. The expression may refer to the rich garments of the priests, and the covering and hangings of the tabernacle; or it may denote the gifts and graces bestowed upon them. And shod thee with badgers’ skins — Or, with sandals of a purple colour, as Bochart expounds the word vjt. The eastern people had an art of curiously dressing and colouring the skins of badgers, of which they made their neatest shoes, for the richest and greatest personages. “This and the following verses allude to those parts of women’s attire which serve not only for use but for ornament also; and import that God did not only provide the Jews with necessaries, but likewise with superfluities.” I decked thee also with ornaments — This and the following expressions are descriptive of the great wealth and felicity of the Jewish people, particularly under David and Solomon. I put bracelets upon thy hands, &c. — Ornaments which none but persons of better quality used to wear, Genesis 24:47; Proverbs 1:9. And I put a jewel on thy forehead — The same which is called a nose-jewel, Isaiah 3:21. And a beautiful crown upon thy head — “Crowns, or garlands, were used in times of public rejoicing; from whence is derived that expression of St. Paul, A crown of rejoicing, 1 Thessalonians 2:19: compare Isaiah 25:10. Virgins were sometimes adorned with crowns; and they were commonly put upon the heads of persons newly married, Song of Solomon 3:11.” — Lowth.

9, 10. Then washed I thee… I clothed thee also — This young maiden in her Egyptian bondage is “naked and bare,” groaning in her affliction, bruised, and beaten with many stripes, even unto blood (Exodus 5:14, 21) when Jehovah takes her to himself as bride. The expression used here may also be intended to carry the impression that the first time she had ever been washed was during the purifications preparatory to the wedding. (See Leviticus 15:19, 24.) Broidered work,… badgers’ skin — Rather, variegated work [so verses 13, 18; Exodus 26:36]… seal skin [Exodus 25:5]… byssus (Exodus 28:39; 39:27). It is not absolutely certain whether the byssus was of linen or cotton. I covered thee with silk — Silk when first adopted in Europe was of such value that the Emperor Aurelian denied his wife a silk shawl because a pound of silk cost a pound weight of gold. The early fathers, such as Clement of Alexandria, Tertullian, Chrysostom, etc., have much to say against the extravagance of the women in their congregations who wore silk. Whether this word — which is only used again in verse 13 — means silk in the modern sense or not, it evidently means the costliest dress possible at that time.

V. 10. Broidered-Rich and beautiful needle-work. Badgers skin-The eastern people had an art of curiously dressing and colouring the skins of those beasts, of which they made their neatest shoes, for the richest and greatest personages.

Verse 10. I clothed thee also with broidered work] Cloth on which various figures, in various colours, were wrought by the needle. With badgers’ skin] See Exodus 25:5. The same kind of skin with which the tabernacle was covered.

Fine linen] vvb beshesh, with cotton. I have seen cloth of this kind enveloping the finest mummies.

I covered thee with silk.] yvm meshi. Very probably the produce of the silk-worm.

Verses 8-12. Now when I passed by thee, &c. — This second passing by may be understood of God’s visiting them in Egypt, and calling them out. Behold, thy time, &c. — The time of thy misery was the time of my love toward thee. And I spread my skirt over thee — I espoused thee and took thee under my protection as a husband doth his wife, Ruth 3:9. And covered thy nakedness — Enriched thee with the spoils and possessions of the Egyptians and Canaanites: see verses 10, 11. Yea, I entered into covenant with thee — This was done in mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants, which speaks their duty: and at the same time his portion and treasure, which speaks their privilege. Then I washed thee with water — It was a very ancient custom among the eastern people to purify virgins who were to be espoused. And I anointed thee with oil — Thus also were women, on some occasions, prepared for their nuptials. The washings and purifications of the law are probably intended to be signified by these metaphorical expressions; and the priesthood by the anointing with oil here spoken of. I clothed thee also with broidered work — Or, with needlework of divers colours. The expression may refer to the rich garments of the priests, and the covering and hangings of the tabernacle; or it may denote the gifts and graces bestowed upon them. And shod thee with badgers’ skins — Or, with sandals of a purple colour, as Bochart expounds the word vjt. The eastern people had an art of curiously dressing and colouring the skins of badgers, of which they made their neatest shoes, for the richest and greatest personages. “This and the following verses allude to those parts of women’s attire which serve not only for use but for ornament also; and import that God did not only provide the Jews with necessaries, but likewise with superfluities.” I decked thee also with ornaments — This and the following expressions are descriptive of the great wealth and felicity of the Jewish people, particularly under David and Solomon. I put bracelets upon thy hands, &c. — Ornaments which none but persons of better quality used to wear, Genesis 24:47; Proverbs 1:9. And I put a jewel on thy forehead — The same which is called a nose-jewel, Isaiah 3:21. And a beautiful crown upon thy head — “Crowns, or garlands, were used in times of public rejoicing; from whence is derived that expression of St. Paul, A crown of rejoicing, 1 Thessalonians 2:19: compare Isaiah 25:10. Virgins were sometimes adorned with crowns; and they were commonly put upon the heads of persons newly married, Song of Solomon 3:11.” — Lowth.

Ver. 10. I clothed thee also with embroidered work. The dress of Judah is here described as that of a queen for coronation, which was correctly true in David and Solomon’s times. Did Baal, her new husband, do the like for her? Ah, no; her gentile lovers made her naked.

9, 10. Then washed I thee… I clothed thee also — This young maiden in her Egyptian bondage is “naked and bare,” groaning in her affliction, bruised, and beaten with many stripes, even unto blood (Exodus 5:14, 21) when Jehovah takes her to himself as bride. The expression used here may also be intended to carry the impression that the first time she had ever been washed was during the purifications preparatory to the wedding. (See Leviticus 15:19, 24.) Broidered work,… badgers’ skin — Rather, variegated work [so verses 13, 18; Exodus 26:36]… seal skin [Exodus 25:5]… byssus (Exodus 28:39; 39:27). It is not absolutely certain whether the byssus was of linen or cotton. I covered thee with silk — Silk when first adopted in Europe was of such value that the Emperor Aurelian denied his wife a silk shawl because a pound of silk cost a pound weight of gold. The early fathers, such as Clement of Alexandria, Tertullian, Chrysostom, etc., have much to say against the extravagance of the women in their congregations who wore silk. Whether this word — which is only used again in verse 13 — means silk in the modern sense or not, it evidently means the costliest dress possible at that time.

V. 11. A chain-Of gold, in token of honour and authority.

Verses 8-12. Now when I passed by thee, &c. — This second passing by may be understood of God’s visiting them in Egypt, and calling them out. Behold, thy time, &c. — The time of thy misery was the time of my love toward thee. And I spread my skirt over thee — I espoused thee and took thee under my protection as a husband doth his wife, Ruth 3:9. And covered thy nakedness — Enriched thee with the spoils and possessions of the Egyptians and Canaanites: see verses 10, 11. Yea, I entered into covenant with thee — This was done in mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants, which speaks their duty: and at the same time his portion and treasure, which speaks their privilege. Then I washed thee with water — It was a very ancient custom among the eastern people to purify virgins who were to be espoused. And I anointed thee with oil — Thus also were women, on some occasions, prepared for their nuptials. The washings and purifications of the law are probably intended to be signified by these metaphorical expressions; and the priesthood by the anointing with oil here spoken of. I clothed thee also with broidered work — Or, with needlework of divers colours. The expression may refer to the rich garments of the priests, and the covering and hangings of the tabernacle; or it may denote the gifts and graces bestowed upon them. And shod thee with badgers’ skins — Or, with sandals of a purple colour, as Bochart expounds the word vjt. The eastern people had an art of curiously dressing and colouring the skins of badgers, of which they made their neatest shoes, for the richest and greatest personages. “This and the following verses allude to those parts of women’s attire which serve not only for use but for ornament also; and import that God did not only provide the Jews with necessaries, but likewise with superfluities.” I decked thee also with ornaments — This and the following expressions are descriptive of the great wealth and felicity of the Jewish people, particularly under David and Solomon. I put bracelets upon thy hands, &c. — Ornaments which none but persons of better quality used to wear, Genesis 24:47; Proverbs 1:9. And I put a jewel on thy forehead — The same which is called a nose-jewel, Isaiah 3:21. And a beautiful crown upon thy head — “Crowns, or garlands, were used in times of public rejoicing; from whence is derived that expression of St. Paul, A crown of rejoicing, 1 Thessalonians 2:19: compare Isaiah 25:10. Virgins were sometimes adorned with crowns; and they were commonly put upon the heads of persons newly married, Song of Solomon 3:11.” — Lowth.

Verse 12. I put a jewel on thy forehead] Ëpa l[ al appech, upon thy nose. This is one of the most common ornaments among ladies in the east. European translators, not knowing what to make of a ring in the nose, have rendered it, a jewel on thy forehead or mouth, (though they have sometimes a piece of gold or jewel fastened to the centre of their forehead.) I have already spoken of this Asiatic custom, so often referred to in the sacred writings: see Genesis 24:22, 42; Exodus 32:2; Job 42:11; Proverbs 11:22; Isaiah 3:21; Hosea 2:13.

Verses 8-12. Now when I passed by thee, &c. — This second passing by may be understood of God’s visiting them in Egypt, and calling them out. Behold, thy time, &c. — The time of thy misery was the time of my love toward thee. And I spread my skirt over thee — I espoused thee and took thee under my protection as a husband doth his wife, Ruth 3:9. And covered thy nakedness — Enriched thee with the spoils and possessions of the Egyptians and Canaanites: see verses 10, 11. Yea, I entered into covenant with thee — This was done in mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants, which speaks their duty: and at the same time his portion and treasure, which speaks their privilege. Then I washed thee with water — It was a very ancient custom among the eastern people to purify virgins who were to be espoused. And I anointed thee with oil — Thus also were women, on some occasions, prepared for their nuptials. The washings and purifications of the law are probably intended to be signified by these metaphorical expressions; and the priesthood by the anointing with oil here spoken of. I clothed thee also with broidered work — Or, with needlework of divers colours. The expression may refer to the rich garments of the priests, and the covering and hangings of the tabernacle; or it may denote the gifts and graces bestowed upon them. And shod thee with badgers’ skins — Or, with sandals of a purple colour, as Bochart expounds the word vjt. The eastern people had an art of curiously dressing and colouring the skins of badgers, of which they made their neatest shoes, for the richest and greatest personages. “This and the following verses allude to those parts of women’s attire which serve not only for use but for ornament also; and import that God did not only provide the Jews with necessaries, but likewise with superfluities.” I decked thee also with ornaments — This and the following expressions are descriptive of the great wealth and felicity of the Jewish people, particularly under David and Solomon. I put bracelets upon thy hands, &c. — Ornaments which none but persons of better quality used to wear, Genesis 24:47; Proverbs 1:9. And I put a jewel on thy forehead — The same which is called a nose-jewel, Isaiah 3:21. And a beautiful crown upon thy head — “Crowns, or garlands, were used in times of public rejoicing; from whence is derived that expression of St. Paul, A crown of rejoicing, 1 Thessalonians 2:19: compare Isaiah 25:10. Virgins were sometimes adorned with crowns; and they were commonly put upon the heads of persons newly married, Song of Solomon 3:11.” — Lowth.

Ver. 12, 13. I put a jewel on thy forehead. Hebrew, on thy nose. The blacks in Africa, and in Asia, wear trinkets suspended from their nose. But if the human face be the first beauty of the creation, how can shining ornaments augment its lustre? Thy gems and thy raiment surpassed conception in beauty. Thy princely costume surpassed Pharaoh’s daughter’s regal splendour, and thy highpriest, in his glorious array, was a figure of the glory of Christ.

12. A jewel on thy forehead — Literally, ring upon thy nose. (See Isaiah 3:21; Genesis 24:47; Hosea 2:13.) For other articles of jewelry mentioned see Genesis 24:22, 47; 41:42; Numbers 31:50; Proverbs 1:9; 3:3. A beautiful crown — This has reference probably to the marriage crown. It is even yet used in Palestine. It is the wife’s dowry, and the treasures of which it is composed cannot be touched by any creditor.

Verse 13. Thus wast thou decked, &c.] The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, &c.

Thou didst prosper into a kingdom.] Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman’s estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its abominable rites; by her fornication and whoredoms with the Egyptians and Assyrians, the sinful alliances which the Jews made with those nations, and the incorporation of their idolatrous worship with that of Jehovah; by her lovers being brought against her, and stripping her naked, the delivery of the Jews into the hands of the Egyptians, Assyrians, and Chaldeans, who stripped them of all their excellencies, and at last carried them into captivity.

This is the key to the whole of this long chapter of metaphors; and the reader will do well to forget the figures, and look at the facts. The language and figures may in many places appear to us exceptionable: but these are quite in conformity to those times and places, and to every reader and hearer would appear perfectly appropriate, nor would engender either a thought or passion of an irregular or improper kind. Custom sanctions the mode, and prevents the abuse. Among naked savages irregular passions and propensities are not known to predominate above those in civilized life. And why? Because such sights are customary, and therefore in themselves innocent. And the same may be said of the language by which such states and circumstances of life are described. Had Ezekiel spoken in such language as would have been called chaste and unexceptionable among us, it would have appeared to his auditors as a strange dialect, and would have lost at least one half of its power and effect. Let this be the prophet’s apology for the apparent indelicacy of his metaphors; and mine, for not entering into any particular discussion concerning them. See also on Ezekiel 16:63.

Verses 13, 14. Thus wast thou decked with gold, &c. — With ornaments the most costly and splendid. And thy raiment was of fine linen, &c. — Which was of the manufacture of Egypt, and one of the principal ornaments of women, as well as of great men. Thou didst eat fine flour, honey, and oil — Thy country afforded all manner of plenty and delicacies: see Deuteronomy 32:13, 14. Thou wast exceeding beautiful — This may refer to the beauty of the buildings of Jerusalem, and in particular of the temple. And thou didst prosper into a kingdom — Thou didst increase in majesty and dominion, and became superior to the nations around. Bishop Newcome renders this clause, Thou didst prosper into a queen, that is, didst become the reigning city, the mistress of many subject provinces. And thy renown went forth, &c., for thy beauty — Through thy power and riches thou wast able to procure every thing beautiful and desirable, so that thou didst soon become famous among the heathen nations around; or, perhaps, the words may refer to the excellent laws by which they were governed, and the various privileges of their church and state, which rendered their nation more perfect in beauty than any other in the world. Indeed, we can name nothing that would be to the honour of a people, but it was found in Israel in David and Solomon’s time, when that kingdom was in its zenith of prosperity, power, and glory; piety, learning, wisdom, justice, victory, peace, wealth, were found there in perfection, and all sure to continue if they had kept close to God. It was perfect, saith God, through my comeliness, which I had put upon thee — That is, through the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Observe, reader, sanctified souls are truly beautiful in God’s sight, and they themselves may take the comfort of it; but God must have all the glory, for whatever comeliness they have is that which God has put upon them.

Ver. 12, 13. I put a jewel on thy forehead. Hebrew, on thy nose. The blacks in Africa, and in Asia, wear trinkets suspended from their nose. But if the human face be the first beauty of the creation, how can shining ornaments augment its lustre? Thy gems and thy raiment surpassed conception in beauty. Thy princely costume surpassed Pharaoh’s daughter’s regal splendour, and thy highpriest, in his glorious array, was a figure of the glory of Christ.

13. Fine flour, and honey, and oil;… and thou didst prosper into a kingdom — There is a double meaning attached to the food mentioned, as it was used by princesses and also in the temple sacrifices. The dress and food of the bride “symbolized the ritual and cultus of Judaism.” Israel is personified as a beautiful woman arriving at royal honors in David’s time (verse 19; Psalm 81:16).

V. 14. My comeliness-“That is, thro’ the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Sanctified souls are truly beautiful in God’s sight, and they themselves may take the comfort of it. But God must have all the glory for whatever comeliness they have, it is that which God has put upon them.”

Verses 13, 14. Thus wast thou decked with gold, &c. — With ornaments the most costly and splendid. And thy raiment was of fine linen, &c. — Which was of the manufacture of Egypt, and one of the principal ornaments of women, as well as of great men. Thou didst eat fine flour, honey, and oil — Thy country afforded all manner of plenty and delicacies: see Deuteronomy 32:13, 14. Thou wast exceeding beautiful — This may refer to the beauty of the buildings of Jerusalem, and in particular of the temple. And thou didst prosper into a kingdom — Thou didst increase in majesty and dominion, and became superior to the nations around. Bishop Newcome renders this clause, Thou didst prosper into a queen, that is, didst become the reigning city, the mistress of many subject provinces. And thy renown went forth, &c., for thy beauty — Through thy power and riches thou wast able to procure every thing beautiful and desirable, so that thou didst soon become famous among the heathen nations around; or, perhaps, the words may refer to the excellent laws by which they were governed, and the various privileges of their church and state, which rendered their nation more perfect in beauty than any other in the world. Indeed, we can name nothing that would be to the honour of a people, but it was found in Israel in David and Solomon’s time, when that kingdom was in its zenith of prosperity, power, and glory; piety, learning, wisdom, justice, victory, peace, wealth, were found there in perfection, and all sure to continue if they had kept close to God. It was perfect, saith God, through my comeliness, which I had put upon thee — That is, through the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Observe, reader, sanctified souls are truly beautiful in God’s sight, and they themselves may take the comfort of it; but God must have all the glory, for whatever comeliness they have is that which God has put upon them.

14. It was perfect through my comeliness — All the beauty of Israel which gave her renown among the nations came from Jehovah (Deuteronomy 4:6-8; Psalm 50:2; Isaiah 60:1). Her deliverance from Egypt, her conquest of Palestine, her power and wealth under the early kings, and her gorgeous temple with all its splendor of sacrifice, making her “the glory of all lands” (Ezekiel 20:6); all this “comeliness” or “adornment” was from Jehovah. (Compare Deuteronomy 32:10; Jeremiah 2:2; Hosea 10:10.)

V. 15. Playedst the harlot-Thou didst go a whoring after idols. Thy renown-Her renown abroad drew to her idolatrous strangers, who brought their idols with them. Pouredst out-Didst readily prostitute thyself to them; every stranger, who passed thro’ thee, might find room for his idol, and idolatry. He it was-Thy person was at the command of every adulterer.

Verse 15. Thou didst trust in thine own beauty] Riches, strength, alliances, &c.; never considering that all they possessed came from God; therefore it was his comeliness which he had put upon them. Witness their original abject state, and the degree of eminence to which they had arrived afterwards through the protecting power of God.

Verses 15-19. But thou didst trust in thine own beauty — Houbigant translates this, “But thou, trusting in thy beauty, didst play the harlot, degenerating from thy renown:” as if he had said, Thou didst abuse those honours, privileges, and advantages which I had bestowed upon thee, and didst make them an occasion of pride, of self-confidence, and of forsaking me thy benefactor, and serving idols. It was chiefly by their frequent and scandalous idolatries that the Jews and Israelites polluted their glory, and profaned the great name of Jehovah. And they presumed upon that very favour which God had showed to Jerusalem, in choosing it for the place of his residence, as if that would secure them from his vengeance, let their idolatries and other wickedness be never so great. And playedst the harlot — Idolatry, as has been often observed, is expressed by this metaphor. And of thy garments thou didst take, &c. — This was a great aggravation of their ingratitude, that they applied those very blessings which Jehovah, the true God, had given them, to the worship of idols, contrary to his express command. And deckedst thy high places — Places of idolatrous worship, commonly built on eminences, with divers colours. Or, as the LXX. interpret it, Thou madest idols, or images, of divers colours. Thou madest little shrines, chapels, or altars for idols, and deckedst them with hangings of divers colours, verse 18, 2 Kings 23:7. The like things shall not come, &c. — I will utterly destroy those idolatries, and those that commit them. Thou hast also taken thy fair jewels, &c. — The wealth I had bestowed upon thee thou hast laid out in doing honour to idols; and particularly in setting up images to deified heroes, and didst pay them religious worship, here signified by committing whoredom with them. And coveredst them — Didst clothe with thy broidered garments the images thou hast made. And hast set mine oil, &c., before them — Thou offeredst these my creatures as meat-offerings, unto idols. The meat-offering is called an offering of a sweet savour, because of the frankincense which was put upon it, Leviticus 2:2. The oblation here mentioned differs from those offered to God in one particular, namely, that honey was mixed with it, which God had expressly forbidden to be used in his service, Leviticus 2:11.

15. Thou… playedst the harlot… pouredst out thy fornications — Jehovah married Israel on the first passover night. Idolatry is a breach of the marriage covenant; for “thy Maker is thine husband” (Isaiah 54:5). These figures of speech shock us; yet that they do is no sign of our superior chastity. The Jews have always been, and are yet, peerless among the nations for their faithfulness to the marriage vow. In ancient Israel prenuptial unchastity on the part of the women as well as adultery was punished with death (Deuteronomy 22:13-18). The fact that the prophet could use such figures of speech in this connection proves Jewish abhorrence of such customs and suggests also how horribly common these iniquities were among the heathen. The fact is that in all Canaan, outside of the Hebrew community, lust and licentiousness were universal. The Canaanitish religions “far from discouraging sensuality made it a part of their holiest rites. Both men and women gave themselves up to natural and unnatural lust in honor of the gods. As a natural result the moral fabric of the nation fell into utter ruin. In private life adultery and the still more degrading sin of Sodom were common.” — Andrew Harper, Book of Deuteronomy.

V. 16. Thy garments-Those costly, royal robes, the very wedding clothes. High places-Where the idol was. With divers colours-With those beautiful clothes I put upon thee. The like things-As there was none before her that had done thus, so shall there be none to follow her in these things.

Verses 15-19. But thou didst trust in thine own beauty — Houbigant translates this, “But thou, trusting in thy beauty, didst play the harlot, degenerating from thy renown:” as if he had said, Thou didst abuse those honours, privileges, and advantages which I had bestowed upon thee, and didst make them an occasion of pride, of self-confidence, and of forsaking me thy benefactor, and serving idols. It was chiefly by their frequent and scandalous idolatries that the Jews and Israelites polluted their glory, and profaned the great name of Jehovah. And they presumed upon that very favour which God had showed to Jerusalem, in choosing it for the place of his residence, as if that would secure them from his vengeance, let their idolatries and other wickedness be never so great. And playedst the harlot — Idolatry, as has been often observed, is expressed by this metaphor. And of thy garments thou didst take, &c. — This was a great aggravation of their ingratitude, that they applied those very blessings which Jehovah, the true God, had given them, to the worship of idols, contrary to his express command. And deckedst thy high places — Places of idolatrous worship, commonly built on eminences, with divers colours. Or, as the LXX. interpret it, Thou madest idols, or images, of divers colours. Thou madest little shrines, chapels, or altars for idols, and deckedst them with hangings of divers colours, verse 18, 2 Kings 23:7. The like things shall not come, &c. — I will utterly destroy those idolatries, and those that commit them. Thou hast also taken thy fair jewels, &c. — The wealth I had bestowed upon thee thou hast laid out in doing honour to idols; and particularly in setting up images to deified heroes, and didst pay them religious worship, here signified by committing whoredom with them. And coveredst them — Didst clothe with thy broidered garments the images thou hast made. And hast set mine oil, &c., before them — Thou offeredst these my creatures as meat-offerings, unto idols. The meat-offering is called an offering of a sweet savour, because of the frankincense which was put upon it, Leviticus 2:2. The oblation here mentioned differs from those offered to God in one particular, namely, that honey was mixed with it, which God had expressly forbidden to be used in his service, Leviticus 2:11.

Ver. 16. The like things shall not come. Better as the Vulgate reads, should not, and ought not to be done. God will not give his glory to graven images. The splendour of gentile mythology was in every sense the greatest insult to heaven, but doubly so in the jew, who had sworn to keep the covenant of the Lord.

16. The like things shall not come, neither shall it be so — The reading is very doubtful, but perhaps “such things had never come, neither shall be.” This unfaithful wife, proud of the beauty which came only from her divine Spouse, took of the treasures which he had given her to adorn the places of her idolatrous worship. (See Ezekiel 6:3.) The “high places decked with divers colors” (R.V.) might be tents, or the reference might be to hangings or “carpets.” (See also 2 Kings 23:7; 17:29.)

V. 17. Images-Statues, molten and graven images. Commit whoredom-Idolatry, spiritual adultery. And possibly here is an allusion to the rites of Adonis, or the images of Priapus.

Verse 17. And madest to thyself images of men] rkz ymlx tsalmey zachar, male images. Priapi are here meant, which were carried about in the ceremonies of Osiris, Bacchus, and Adonis; and were something like the lingam among the Hindoos. Herodotus, lib. ii, c. 48, 49, gives us an account of these male images: Phcuaia agalmata neurospasta, ta periforeousi kata kwmav tai gunaikev, neuon to aidoion, ou pollw tew elasson eon tou allou swmatov. This was done at the worship of Bacchus in Egypt: and they who wish to see more may consult Herodotus as above. In this phallic worship the women were principally concerned.

Verses 15-19. But thou didst trust in thine own beauty — Houbigant translates this, “But thou, trusting in thy beauty, didst play the harlot, degenerating from thy renown:” as if he had said, Thou didst abuse those honours, privileges, and advantages which I had bestowed upon thee, and didst make them an occasion of pride, of self-confidence, and of forsaking me thy benefactor, and serving idols. It was chiefly by their frequent and scandalous idolatries that the Jews and Israelites polluted their glory, and profaned the great name of Jehovah. And they presumed upon that very favour which God had showed to Jerusalem, in choosing it for the place of his residence, as if that would secure them from his vengeance, let their idolatries and other wickedness be never so great. And playedst the harlot — Idolatry, as has been often observed, is expressed by this metaphor. And of thy garments thou didst take, &c. — This was a great aggravation of their ingratitude, that they applied those very blessings which Jehovah, the true God, had given them, to the worship of idols, contrary to his express command. And deckedst thy high places — Places of idolatrous worship, commonly built on eminences, with divers colours. Or, as the LXX. interpret it, Thou madest idols, or images, of divers colours. Thou madest little shrines, chapels, or altars for idols, and deckedst them with hangings of divers colours, verse 18, 2 Kings 23:7. The like things shall not come, &c. — I will utterly destroy those idolatries, and those that commit them. Thou hast also taken thy fair jewels, &c. — The wealth I had bestowed upon thee thou hast laid out in doing honour to idols; and particularly in setting up images to deified heroes, and didst pay them religious worship, here signified by committing whoredom with them. And coveredst them — Didst clothe with thy broidered garments the images thou hast made. And hast set mine oil, &c., before them — Thou offeredst these my creatures as meat-offerings, unto idols. The meat-offering is called an offering of a sweet savour, because of the frankincense which was put upon it, Leviticus 2:2. The oblation here mentioned differs from those offered to God in one particular, namely, that honey was mixed with it, which God had expressly forbidden to be used in his service, Leviticus 2:11.

17. Images of men — This does not refer to phallic worship (as Movers), but to images of Baalim (as Hosea 2:8, 13; compare 1 Kings 15:13).

V. 18. Coveredst-Didst clothe the images thou hadst made. Set mine oil-In lamps to burn before them.

Verse 18. Hast set mine oil and mine incense before them.] It appears that they had made use of the holy vestments, and the different kinds of offerings which belonged to the Lord, to honour their idols.

Verses 15-19. But thou didst trust in thine own beauty — Houbigant translates this, “But thou, trusting in thy beauty, didst play the harlot, degenerating from thy renown:” as if he had said, Thou didst abuse those honours, privileges, and advantages which I had bestowed upon thee, and didst make them an occasion of pride, of self-confidence, and of forsaking me thy benefactor, and serving idols. It was chiefly by their frequent and scandalous idolatries that the Jews and Israelites polluted their glory, and profaned the great name of Jehovah. And they presumed upon that very favour which God had showed to Jerusalem, in choosing it for the place of his residence, as if that would secure them from his vengeance, let their idolatries and other wickedness be never so great. And playedst the harlot — Idolatry, as has been often observed, is expressed by this metaphor. And of thy garments thou didst take, &c. — This was a great aggravation of their ingratitude, that they applied those very blessings which Jehovah, the true God, had given them, to the worship of idols, contrary to his express command. And deckedst thy high places — Places of idolatrous worship, commonly built on eminences, with divers colours. Or, as the LXX. interpret it, Thou madest idols, or images, of divers colours. Thou madest little shrines, chapels, or altars for idols, and deckedst them with hangings of divers colours, verse 18, 2 Kings 23:7. The like things shall not come, &c. — I will utterly destroy those idolatries, and those that commit them. Thou hast also taken thy fair jewels, &c. — The wealth I had bestowed upon thee thou hast laid out in doing honour to idols; and particularly in setting up images to deified heroes, and didst pay them religious worship, here signified by committing whoredom with them. And coveredst them — Didst clothe with thy broidered garments the images thou hast made. And hast set mine oil, &c., before them — Thou offeredst these my creatures as meat-offerings, unto idols. The meat-offering is called an offering of a sweet savour, because of the frankincense which was put upon it, Leviticus 2:2. The oblation here mentioned differs from those offered to God in one particular, namely, that honey was mixed with it, which God had expressly forbidden to be used in his service, Leviticus 2:11.

18. Tookest thy broidered garments, and coveredst them — See on verse 10. “The Semites on festal occasions dressed up their sacred poles and did the same with their idols.” — W. Robertson Smith.

V. 19. For a sweet savour-To gain the favour of the idol. Thus it was-All which is undeniable.

Verses 15-19. But thou didst trust in thine own beauty — Houbigant translates this, “But thou, trusting in thy beauty, didst play the harlot, degenerating from thy renown:” as if he had said, Thou didst abuse those honours, privileges, and advantages which I had bestowed upon thee, and didst make them an occasion of pride, of self-confidence, and of forsaking me thy benefactor, and serving idols. It was chiefly by their frequent and scandalous idolatries that the Jews and Israelites polluted their glory, and profaned the great name of Jehovah. And they presumed upon that very favour which God had showed to Jerusalem, in choosing it for the place of his residence, as if that would secure them from his vengeance, let their idolatries and other wickedness be never so great. And playedst the harlot — Idolatry, as has been often observed, is expressed by this metaphor. And of thy garments thou didst take, &c. — This was a great aggravation of their ingratitude, that they applied those very blessings which Jehovah, the true God, had given them, to the worship of idols, contrary to his express command. And deckedst thy high places — Places of idolatrous worship, commonly built on eminences, with divers colours. Or, as the LXX. interpret it, Thou madest idols, or images, of divers colours. Thou madest little shrines, chapels, or altars for idols, and deckedst them with hangings of divers colours, verse 18, 2 Kings 23:7. The like things shall not come, &c. — I will utterly destroy those idolatries, and those that commit them. Thou hast also taken thy fair jewels, &c. — The wealth I had bestowed upon thee thou hast laid out in doing honour to idols; and particularly in setting up images to deified heroes, and didst pay them religious worship, here signified by committing whoredom with them. And coveredst them — Didst clothe with thy broidered garments the images thou hast made. And hast set mine oil, &c., before them — Thou offeredst these my creatures as meat-offerings, unto idols. The meat-offering is called an offering of a sweet savour, because of the frankincense which was put upon it, Leviticus 2:2. The oblation here mentioned differs from those offered to God in one particular, namely, that honey was mixed with it, which God had expressly forbidden to be used in his service, Leviticus 2:11.

19. Meat — Literally, food, or bread (Leviticus 21:6). Even the sacred sacrificial food had been used for idolatrous purposes. Honey — This may have been a heathen offering; it was not used in the later Israelitish ritual (Leviticus 2:11). — Polychrome Bible.

V. 20. And those-These very children of mine hast thou destroyed. Sacrificed-Not only consecrating them to be priests to dumb idols; but even burning them in sacrifice to Molech. Devoured-Consumed to ashes. Is this-Were thy whoredoms a small matter, that thou hast proceeded to this unnatural cruelty?

Verses 20-22. Thou hast taken thy sons, &c., whom thou hast borne unto me — Being married to me by a spiritual contract, verse 8. The children, with whom I blessed thee, were mine, being entered into covenant with me, as thou wast, Deuteronomy 29:11, 22. These thou hast sacrificed unto them to be devoured — These very children of mine hast thou destroyed by consuming them with fire. These inhuman sacrifices were offered to the idol Moloch, in the valley of Hinnom. Is this of thy whoredoms a small matter — Were thy spiritual whoredoms, thy idolatries, a small matter, that thou hast proceeded to this unnatural cruelty? Thou hast not remembered the days of thy youth — Thy infant state in Egypt; that miserable condition from which I rescued thee, when I first took notice of thee, and set thee apart for my own people.

Ver. 20. Thou hast taken thy sons and thy daughters, which indeed are my children, and hast sacrificed them to Moloch; this is more than giving them thy fine raiment. Are these thy bloody, thine unnatural procedures in thy whoredoms, small affairs?

20. These hast thou sacrificed — Diodorus (13:37, 39) tells us of the human sacrifices offered to the Carthaginian Baal, or Moloch. These victims were placed on the arms of this cruel god, and from there rolled off into a fiery furnace. There need be no doubt that the practice of child sacrifice is referred to here, although according to the theology of the prophets, idolatry was spiritual death, and to teach one’s children to be idol worshipers was equal to slaying them outright (2 Kings 3:27; 16:3; 17:31; Jeremiah 7:31; 9:5; 22:3; compare Ezekiel 20:25, 26.)

V. 21. For them-For the idols.

Verse 21. To cause them to pass through the fire] Bp. Newcome quotes a very apposite passage from Dionysius Halicarnass. Ant. Rom. lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: Meta de touto, purkaiav pro twn skhnwn genesqai keleusav, exagei ton lewn tav flogav uperqrwskonta,thv osiwsewv twn miasmatwn eneka. “And after this, having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions.” This example shows that we are not always to take passing through the fire for being entirely consumed by it. Among the Israelites this appears to have been used as a rite of consecration.

Verses 20-22. Thou hast taken thy sons, &c., whom thou hast borne unto me — Being married to me by a spiritual contract, verse 8. The children, with whom I blessed thee, were mine, being entered into covenant with me, as thou wast, Deuteronomy 29:11, 22. These thou hast sacrificed unto them to be devoured — These very children of mine hast thou destroyed by consuming them with fire. These inhuman sacrifices were offered to the idol Moloch, in the valley of Hinnom. Is this of thy whoredoms a small matter — Were thy spiritual whoredoms, thy idolatries, a small matter, that thou hast proceeded to this unnatural cruelty? Thou hast not remembered the days of thy youth — Thy infant state in Egypt; that miserable condition from which I rescued thee, when I first took notice of thee, and set thee apart for my own people.

21. Thou hast slain my children — The divine husband yearns over his innocent ones slain by the heartless mother. Archinard gives the following lurid description of these sacrifices to Moloch: “A fire of aloes, of cedar, and of laurel burned between the knees of the colossus. The unguents with which it was bathed ran like sweat down its limbs of bronze. The children, enveloped with black veils, formed an immovable circle, and toward these the god extended his long arms and lowered his palms as if to bear them into the sky. The king, the chiefs, the women, and all the multitude assembled behind the priests on the parched slopes which border the valley of Hinnom. On the distant walls of the city shine the weapons of angry soldiers. The smoke of incense mounts perpendicularly. An infinite anguish weighs on all bosoms. The people of Jerusalem are absorbed with the great tragedy. Finally, the high priest of Moloch passes his left hand under the veils of the children and cuts from each brow a lock of hair which he throws into the flame. Now men in blood red mantles sound forth the sacred hymn: —

Homage to the sun,

King of two zones; the unbegotten.

Father and mother, father and son,

God and goddess, goddess and god.

The voices of the singers are lost in the burst of instrumental music sounding suddenly to stifle the cries of the victims whom the knife of the priest is about to slay. The sheminith, the kinnor, the nebel sound forth, and the tambourine is beaten with heavy and repeated strokes. The temple slaves with long hooks open various compartments into the body of Baal. Into the highest they introduce flour; into the second, two turtles; into the third, a lamb; into the fourth, a ram; into the fifth, a calf; into the sixth, an ox. The seventh remains yawning open like the mouth of an oven. The instruments are silent, the fire roars, the priests of Moloch march in state before the multitude. The arms of brass lower themselves to the sacrificial victims. Each time that a child is lifted by them the priests place their hands upon it to burden it with the crimes of the people. The air is rent with the cries of the devotees, ‘Baal, eat!’ ‘Lord, eat!’ The victim lifted to the border by the brazen arms disappears like a drop of water on a red-hot plate, and a white smoke ascends into the crimson glow. The hideous idol has already licked with its thousand tongues of fire the most beautiful children of Jerusalem. On a sign from the sovereign pontiff, the priests seize the son of the king and the body of the little prince disappears after the others in the midst of the furnace. A nauseating smoke robs the eyes of the mob of the last horrors.” — Israel et ses voisins Asiatiques, Geneve, 1890, pp. 223-228.

Verses 20-22. Thou hast taken thy sons, &c., whom thou hast borne unto me — Being married to me by a spiritual contract, verse 8. The children, with whom I blessed thee, were mine, being entered into covenant with me, as thou wast, Deuteronomy 29:11, 22. These thou hast sacrificed unto them to be devoured — These very children of mine hast thou destroyed by consuming them with fire. These inhuman sacrifices were offered to the idol Moloch, in the valley of Hinnom. Is this of thy whoredoms a small matter — Were thy spiritual whoredoms, thy idolatries, a small matter, that thou hast proceeded to this unnatural cruelty? Thou hast not remembered the days of thy youth — Thy infant state in Egypt; that miserable condition from which I rescued thee, when I first took notice of thee, and set thee apart for my own people.

V. 24. In every street-Idol temples were in every street; both in Jerusalem and her cities.

Verse 24. Thou hast also built unto thee an eminent place] bg gab, a stew or brothel; Vulg. lupanar; Septuag. oikhma pornikon. So my old MS. Bible, a bordel house. “Thou hast builded thy stewes and bordell houses in every place.”—Coverdale’s Bible, 1535. Bordel is an Italian word: how it got so early into our language I know not. Our modern word brothel is a corruption of it. Diodati translates, Tu hai edificato un bordello, “Thou hast built a brothel.” Houses of this kind were of a very ancient date.

Verses 24-26. Thou hast also built thee an eminent place in every street — Manasseh filled Jerusalem with idols, 2 Chronicles 33:4, 5, 15; the altars of many of which were placed upon high or eminent places. At every head of the way — Not content with what was done in the streets of Jerusalem and other cities, thou hast erected thine altars in the country, wherever it was likely passengers would come. Thou hast also committed fornication with the Egyptians — While the Israelites sojourned in Egypt they learned to practise the Egyptian idolatries. From Josiah’s time the Jews were in strict confederacy with the Egyptians, and, to ingratiate themselves with them, practised their idolatries; and the worship of Tammuz, the idolatry they are upbraided with, chap. 8:14, was derived from that country. Great of flesh — Who are naturally lusty and strong, and men of great stature. This expression seems to signify that the Israelites were allured by the riches and grandeur of Egypt to imitate their idolatries.

Ver. 24. Thou hast also built thee an eminent place, and made a high place in every street. The Hebrew word gab is rendered lapernar by the Vulgate, which follows the LXX; and fornicem by Montanus. The abominable forms of the idols, both gods and goddesses, sacred history disdains to name. The brothels contiguous to the altars corresponded with the character of the devotion; every kind of immodesty and abomination was perpetrated there. Hence when the pious kings of Judah demolished the idols and the altars, they demolished at the same time the houses of infamy.

24. An eminent place — Rather, vaulted chamber, or dome (R.V. and Kautzsch). A high place in every street — The word used here and in the next verse is not the one usually rendered “high place.” It may mean a small shrine where lived the religious harlot, as was customary in the streets of foreign cities. With the preceding verse there is a passing from Canaanitish worship to that of foreign countries, the intimation being that Jerusalem gathered to itself all the various abominations of every land.

V. 25. At every head of the way-Not content with what was done in the city, she built her idol temples in the country, wherever it was likely passengers would come.

Verses 24-26. Thou hast also built thee an eminent place in every street — Manasseh filled Jerusalem with idols, 2 Chronicles 33:4, 5, 15; the altars of many of which were placed upon high or eminent places. At every head of the way — Not content with what was done in the streets of Jerusalem and other cities, thou hast erected thine altars in the country, wherever it was likely passengers would come. Thou hast also committed fornication with the Egyptians — While the Israelites sojourned in Egypt they learned to practise the Egyptian idolatries. From Josiah’s time the Jews were in strict confederacy with the Egyptians, and, to ingratiate themselves with them, practised their idolatries; and the worship of Tammuz, the idolatry they are upbraided with, chap. 8:14, was derived from that country. Great of flesh — Who are naturally lusty and strong, and men of great stature. This expression seems to signify that the Israelites were allured by the riches and grandeur of Egypt to imitate their idolatries.

25. To every one that passed by — This unfaithful wife has become a common prostitute (see verse 15; Ezekiel 23:40). The religion which was her beauty has become abhorrent since it has been mixed with the vile practices and superstitions of every false cult. “This description is certainly not to our taste, but it must be remembered that Ezekiel’s object was to excite this very feeling of disgust.” — Smend.

V. 26. Great of flesh-Naturally of a big, make, and men of great stature.

Verse 26. Great of flesh] The most extensive idolaters. Bene vasatis— longa mensura incognita nervy—Juv. Sat. ix. 34. This is the allusion.

Verses 24-26. Thou hast also built thee an eminent place in every street — Manasseh filled Jerusalem with idols, 2 Chronicles 33:4, 5, 15; the altars of many of which were placed upon high or eminent places. At every head of the way — Not content with what was done in the streets of Jerusalem and other cities, thou hast erected thine altars in the country, wherever it was likely passengers would come. Thou hast also committed fornication with the Egyptians — While the Israelites sojourned in Egypt they learned to practise the Egyptian idolatries. From Josiah’s time the Jews were in strict confederacy with the Egyptians, and, to ingratiate themselves with them, practised their idolatries; and the worship of Tammuz, the idolatry they are upbraided with, chap. 8:14, was derived from that country. Great of flesh — Who are naturally lusty and strong, and men of great stature. This expression seems to signify that the Israelites were allured by the riches and grandeur of Egypt to imitate their idolatries.

Ver. 26. Thou hast committed fornication with thy neighbours. Thine altars, thy temples have been the brothels of Egypt, of Tyre, and of Chaldea. Thine illicit apostasies have been wide as the circles of commerce: thou hast even surpassed all those nations.

26. Great of flesh — Not obesity, but fleshliness. The Egyptians were given up to the lusts of the flesh. The animalism of the Egyptian religion — which was explained mystically by its most spiritual teachers — was taken literally by foreign proselytes, who made this a most coarse and beastly cult.

Verse 27. Have diminished thine ordinary] Ëqj chukkech means here the household provision made for a wife—food, clothing, and money.

Verses 27-29. Behold, therefore — Open thine eyes, thou secure and foolish adulteress, see what has been done against thee, and consider it is for thy lewdness. I have stretched out my hand over thee — I have chastised and punished thee already in some measure. And have diminished thine ordinary food — Have taken away some of thy opulence, and abridged thee of many necessaries and conveniences. And delivered thee unto the will of them that hate thee — Have excited them to make war against thee, have given them victory over thee, and delivered thee into their power. The daughters of the Philistines — This and what follows was effected in the reign of King Ahaz, 2 Chronicles 28:16, 18. The daughters of the Philistines are here put for the Philistines, as the daughters of Samaria, Sodom, and Syria stand for the people of those places, to carry on the allegory and comparison between them and Jerusalem, being all of them described as so many lewd women, prostituting themselves to idols, verse 41. By the same metaphor Samaria and Sodom are called sisters to Jerusalem, verse 46. Which are ashamed of thy lewd way — Who have not had the wickedness to imitate thy evil deeds; for they have not forsaken the religion of their country as you Jews have done, nor have been so fond of foreign idolatries. Thou hast played the whore also with the Assyrians — The Jews courted the alliance of their two potent neighbours, the Egyptians and Assyrians, as it served their present turn; and, to ingratiate themselves with them, served their idols, Jeremiah 2:18, 36. This is particularly recorded of Ahaz, 2 Chronicles 28:23. Thou hast multiplied thy fornication in Canaan unto Chaldea — The sense is, thou hast defiled thyself with all the idolatries of the heathen, beginning with those that were practised by the former inhabitants of Canaan, and, by degrees, learning new kinds of idolatry, derived from distant countries, such as Chaldea was reckoned. It is said unto Chaldea, to signify that they learned and practised the idolatries of Chaldea before they were carried captives thither.

27. I have stretched… have diminished thine ordinary food… hate thee — Literally, I stretched… diminished their allotted food… hated thee. “That is, her fixed or allotted support was lessened, just as an insulted husband would take something from the wife’s stipend.” — Orelli. “The reference seems to be to the distant times of Philistine supremacy in the last days of the judges.” — Davidson. The daughters of the Philistines, which are ashamed of thy lewd way — Even the Philistines are ashamed of this harlot (Amos 3:9). Even the cities of Philistia do not encourage such a mixed religious cult as this “holy city” of Jerusalem, and this is seen to explain why so much of Israelitish territory is controlled by Philistia.

Verses 27-29. Behold, therefore — Open thine eyes, thou secure and foolish adulteress, see what has been done against thee, and consider it is for thy lewdness. I have stretched out my hand over thee — I have chastised and punished thee already in some measure. And have diminished thine ordinary food — Have taken away some of thy opulence, and abridged thee of many necessaries and conveniences. And delivered thee unto the will of them that hate thee — Have excited them to make war against thee, have given them victory over thee, and delivered thee into their power. The daughters of the Philistines — This and what follows was effected in the reign of King Ahaz, 2 Chronicles 28:16, 18. The daughters of the Philistines are here put for the Philistines, as the daughters of Samaria, Sodom, and Syria stand for the people of those places, to carry on the allegory and comparison between them and Jerusalem, being all of them described as so many lewd women, prostituting themselves to idols, verse 41. By the same metaphor Samaria and Sodom are called sisters to Jerusalem, verse 46. Which are ashamed of thy lewd way — Who have not had the wickedness to imitate thy evil deeds; for they have not forsaken the religion of their country as you Jews have done, nor have been so fond of foreign idolatries. Thou hast played the whore also with the Assyrians — The Jews courted the alliance of their two potent neighbours, the Egyptians and Assyrians, as it served their present turn; and, to ingratiate themselves with them, served their idols, Jeremiah 2:18, 36. This is particularly recorded of Ahaz, 2 Chronicles 28:23. Thou hast multiplied thy fornication in Canaan unto Chaldea — The sense is, thou hast defiled thyself with all the idolatries of the heathen, beginning with those that were practised by the former inhabitants of Canaan, and, by degrees, learning new kinds of idolatry, derived from distant countries, such as Chaldea was reckoned. It is said unto Chaldea, to signify that they learned and practised the idolatries of Chaldea before they were carried captives thither.

28, 29. Hast played… hast… multiplied — Literally, didst play, didst multiply. Not content with having adopted the worst features of Canaanitish and Egyptian idolatry (verses 20, 26), she turns for novelties of wickedness to the Assyrians and Chaldeans. “Thou hast provoked me in all these ways, adding one sin upon another, because thy whoredoms were too few for thee.” — Mosheh Ben Shesheth. In the land of Canaan unto Chaldea — Literally, unto the merchants’ land, even unto Chaldea. (Compare Ezekiel 17:4.)

Verses 27-29. Behold, therefore — Open thine eyes, thou secure and foolish adulteress, see what has been done against thee, and consider it is for thy lewdness. I have stretched out my hand over thee — I have chastised and punished thee already in some measure. And have diminished thine ordinary food — Have taken away some of thy opulence, and abridged thee of many necessaries and conveniences. And delivered thee unto the will of them that hate thee — Have excited them to make war against thee, have given them victory over thee, and delivered thee into their power. The daughters of the Philistines — This and what follows was effected in the reign of King Ahaz, 2 Chronicles 28:16, 18. The daughters of the Philistines are here put for the Philistines, as the daughters of Samaria, Sodom, and Syria stand for the people of those places, to carry on the allegory and comparison between them and Jerusalem, being all of them described as so many lewd women, prostituting themselves to idols, verse 41. By the same metaphor Samaria and Sodom are called sisters to Jerusalem, verse 46. Which are ashamed of thy lewd way — Who have not had the wickedness to imitate thy evil deeds; for they have not forsaken the religion of their country as you Jews have done, nor have been so fond of foreign idolatries. Thou hast played the whore also with the Assyrians — The Jews courted the alliance of their two potent neighbours, the Egyptians and Assyrians, as it served their present turn; and, to ingratiate themselves with them, served their idols, Jeremiah 2:18, 36. This is particularly recorded of Ahaz, 2 Chronicles 28:23. Thou hast multiplied thy fornication in Canaan unto Chaldea — The sense is, thou hast defiled thyself with all the idolatries of the heathen, beginning with those that were practised by the former inhabitants of Canaan, and, by degrees, learning new kinds of idolatry, derived from distant countries, such as Chaldea was reckoned. It is said unto Chaldea, to signify that they learned and practised the idolatries of Chaldea before they were carried captives thither.

28, 29. Hast played… hast… multiplied — Literally, didst play, didst multiply. Not content with having adopted the worst features of Canaanitish and Egyptian idolatry (verses 20, 26), she turns for novelties of wickedness to the Assyrians and Chaldeans. “Thou hast provoked me in all these ways, adding one sin upon another, because thy whoredoms were too few for thee.” — Mosheh Ben Shesheth. In the land of Canaan unto Chaldea — Literally, unto the merchants’ land, even unto Chaldea. (Compare Ezekiel 17:4.)

V. 30. How weak-Unstable, like water. An imperious woman-A woman, that knows no superior, nor will be neither guided nor governed.

Verses 30-34. How weak is thy heart — Not only unstable as to good resolutions, but even restless and unsettled in evil practices, still hankering after some new kind of idolatry, and resolved to indulge a wandering appetite, verses 28, 29. The work of an imperious, whorish woman — A woman that acknowledges no superior, and will neither be guided nor governed. In that thou buildest thine eminent place — See verses 16, 22. And hast not been as a harlot, in that thou scornest hire — Thou art the more inexcusable in that thou hast practised these idolatries without being compelled to it by want and necessity, and thou also hast never gained by them. The metaphor of a lewd woman is still carried on; and as one who is lewd for the sake of a maintenance, is more excusable than those who are lewd to gratify their passions, so God here tells the Jewish people, by the prophet, that they had not even the plea, which common harlots had, of practising their sin out of necessity; for that they had never made any advantage of their idolatries, but were subservient to those idolatrous nations, and lavished their riches on them, without reaping any benefit from them. They give gifts to all whores — That is, to the most of them: it is usual for loose men to do so. But thou givest thy gifts to all thy lovers — By this is signified the large presents they frequently sent to the Egyptians, Assyrians, and Chaldeans, to purchase their friendship. The Jews are often upbraided for making leagues with idolaters, and courting their favours by presents, and by complying with their idolatries. And the contrary is in thee — The intelligent reader, says Bishop Warburton, perceives that the meaning of the metaphor is, “You Jews are contrary to all other nations; you are fond of borrowing their rites; while none of them care to borrow yours, or to take any of them into their national worship.” See Div. Leg., vol. 3.

30. How weak is thine heart… imperious — The Polychrome Bible reads, “How consumed wert thou by passion.” Cornill, following the Coptic and Arabic versions, reads, “What have I to do with thy covenant?” (See verse 8.) Plumptre suggests “masterful” as a synonym for “imperious;” “one who is subject to no outward control.”

V. 31. Not as an harlot-Common harlots make gain of their looseness, and live by that gain; thou dost worse, thou lavishest out thy credit, wealth, and all, to maintain thine adulterers.

Verses 30-34. How weak is thy heart — Not only unstable as to good resolutions, but even restless and unsettled in evil practices, still hankering after some new kind of idolatry, and resolved to indulge a wandering appetite, verses 28, 29. The work of an imperious, whorish woman — A woman that acknowledges no superior, and will neither be guided nor governed. In that thou buildest thine eminent place — See verses 16, 22. And hast not been as a harlot, in that thou scornest hire — Thou art the more inexcusable in that thou hast practised these idolatries without being compelled to it by want and necessity, and thou also hast never gained by them. The metaphor of a lewd woman is still carried on; and as one who is lewd for the sake of a maintenance, is more excusable than those who are lewd to gratify their passions, so God here tells the Jewish people, by the prophet, that they had not even the plea, which common harlots had, of practising their sin out of necessity; for that they had never made any advantage of their idolatries, but were subservient to those idolatrous nations, and lavished their riches on them, without reaping any benefit from them. They give gifts to all whores — That is, to the most of them: it is usual for loose men to do so. But thou givest thy gifts to all thy lovers — By this is signified the large presents they frequently sent to the Egyptians, Assyrians, and Chaldeans, to purchase their friendship. The Jews are often upbraided for making leagues with idolaters, and courting their favours by presents, and by complying with their idolatries. And the contrary is in thee — The intelligent reader, says Bishop Warburton, perceives that the meaning of the metaphor is, “You Jews are contrary to all other nations; you are fond of borrowing their rites; while none of them care to borrow yours, or to take any of them into their national worship.” See Div. Leg., vol. 3.

31. In that thou scornest hire — Literally, in scoffing at [her] hire. The ordinary prostitute scoffs at the first sum offered her and waits for a larger inducement, but this insatiable woman actually pays hire instead of receiving it (verses 33, 34; see also 2 Kings 16:8). The meaning is that she prizes foreign alliances and religions far more than these foreigners prize hers.

Verses 30-34. How weak is thy heart — Not only unstable as to good resolutions, but even restless and unsettled in evil practices, still hankering after some new kind of idolatry, and resolved to indulge a wandering appetite, verses 28, 29. The work of an imperious, whorish woman — A woman that acknowledges no superior, and will neither be guided nor governed. In that thou buildest thine eminent place — See verses 16, 22. And hast not been as a harlot, in that thou scornest hire — Thou art the more inexcusable in that thou hast practised these idolatries without being compelled to it by want and necessity, and thou also hast never gained by them. The metaphor of a lewd woman is still carried on; and as one who is lewd for the sake of a maintenance, is more excusable than those who are lewd to gratify their passions, so God here tells the Jewish people, by the prophet, that they had not even the plea, which common harlots had, of practising their sin out of necessity; for that they had never made any advantage of their idolatries, but were subservient to those idolatrous nations, and lavished their riches on them, without reaping any benefit from them. They give gifts to all whores — That is, to the most of them: it is usual for loose men to do so. But thou givest thy gifts to all thy lovers — By this is signified the large presents they frequently sent to the Egyptians, Assyrians, and Chaldeans, to purchase their friendship. The Jews are often upbraided for making leagues with idolaters, and courting their favours by presents, and by complying with their idolatries. And the contrary is in thee — The intelligent reader, says Bishop Warburton, perceives that the meaning of the metaphor is, “You Jews are contrary to all other nations; you are fond of borrowing their rites; while none of them care to borrow yours, or to take any of them into their national worship.” See Div. Leg., vol. 3.

32. Many authorities omit this verse. Though the reading is difficult, if not a gloss, the meaning is probably, “O adulterous wife, who, though she is under her husband, yet taketh strangers.” (See verse 8; Ezekiel 23:5.)

Verses 30-34. How weak is thy heart — Not only unstable as to good resolutions, but even restless and unsettled in evil practices, still hankering after some new kind of idolatry, and resolved to indulge a wandering appetite, verses 28, 29. The work of an imperious, whorish woman — A woman that acknowledges no superior, and will neither be guided nor governed. In that thou buildest thine eminent place — See verses 16, 22. And hast not been as a harlot, in that thou scornest hire — Thou art the more inexcusable in that thou hast practised these idolatries without being compelled to it by want and necessity, and thou also hast never gained by them. The metaphor of a lewd woman is still carried on; and as one who is lewd for the sake of a maintenance, is more excusable than those who are lewd to gratify their passions, so God here tells the Jewish people, by the prophet, that they had not even the plea, which common harlots had, of practising their sin out of necessity; for that they had never made any advantage of their idolatries, but were subservient to those idolatrous nations, and lavished their riches on them, without reaping any benefit from them. They give gifts to all whores — That is, to the most of them: it is usual for loose men to do so. But thou givest thy gifts to all thy lovers — By this is signified the large presents they frequently sent to the Egyptians, Assyrians, and Chaldeans, to purchase their friendship. The Jews are often upbraided for making leagues with idolaters, and courting their favours by presents, and by complying with their idolatries. And the contrary is in thee — The intelligent reader, says Bishop Warburton, perceives that the meaning of the metaphor is, “You Jews are contrary to all other nations; you are fond of borrowing their rites; while none of them care to borrow yours, or to take any of them into their national worship.” See Div. Leg., vol. 3.

Ver. 33. They give gifts to all whores. Whereas thou makest thyself naked, to attract and hire thy lovers. Thy prostitutions are incomparable. Thou takest the lead of all nations in thy depravities, and appearest to regret, that thou canst not make sufficient speed in descending to the caverns of the giants. Job 26:4, 5.

33. Givest… hirest — Literally, hast given, hast hired.

V. 34. Contrary-Here we may see, what the nature of men is, when God leaves them to themselves: yea, tho’ they have the greatest advantage, to be better, and to do better.

Verses 30-34. How weak is thy heart — Not only unstable as to good resolutions, but even restless and unsettled in evil practices, still hankering after some new kind of idolatry, and resolved to indulge a wandering appetite, verses 28, 29. The work of an imperious, whorish woman — A woman that acknowledges no superior, and will neither be guided nor governed. In that thou buildest thine eminent place — See verses 16, 22. And hast not been as a harlot, in that thou scornest hire — Thou art the more inexcusable in that thou hast practised these idolatries without being compelled to it by want and necessity, and thou also hast never gained by them. The metaphor of a lewd woman is still carried on; and as one who is lewd for the sake of a maintenance, is more excusable than those who are lewd to gratify their passions, so God here tells the Jewish people, by the prophet, that they had not even the plea, which common harlots had, of practising their sin out of necessity; for that they had never made any advantage of their idolatries, but were subservient to those idolatrous nations, and lavished their riches on them, without reaping any benefit from them. They give gifts to all whores — That is, to the most of them: it is usual for loose men to do so. But thou givest thy gifts to all thy lovers — By this is signified the large presents they frequently sent to the Egyptians, Assyrians, and Chaldeans, to purchase their friendship. The Jews are often upbraided for making leagues with idolaters, and courting their favours by presents, and by complying with their idolatries. And the contrary is in thee — The intelligent reader, says Bishop Warburton, perceives that the meaning of the metaphor is, “You Jews are contrary to all other nations; you are fond of borrowing their rites; while none of them care to borrow yours, or to take any of them into their national worship.” See Div. Leg., vol. 3.

34. Whereas — Literally, seeing that. A reward — Literally, hire.

Ver. 35. Wherefore, oh harlot, hear the word of the Lord. The idolatrous church is here brought to the bar, covered with a mantle of shame, and bowed down in silence to hear her doom. She dares not in presence of the Judge to mutter under her—not guilty. Every mouth is stopped there, the accusation being fair and unexaggerated.

Verse 36. Thy filthiness was poured out] Ëtvjn nechushtech. As this word signifies a sort of metal, (brass,) it is generally supposed to mean money. They had given money literally to these heathen nations to procure their friendship and assistance; but the word also means verdigris, the poisonous rust of copper or brass. It is properly translated in our version filthiness, poisonous filth. Does it not refer to that venereal virus which is engendered by promiscuous connexions?

36. Filthiness — Literally, brass. The LXX. seems to consider this as having reference to the bribes which she had given to her lovers (Hosea 8:9). In one passage the word stands as the symbol of brazenfaced vileness (Jeremiah 6:28). The Polychrome Bible translates “harlotry.”

Verses 37-39. Behold, I will gather all thy lovers — Those allies, whose friendship thou hast courted, by complying with their idolatries; with all them that thou hast hated — As Edom, Moab, and Ammon: who were always of an envious and hostile disposition toward the Jews, and insulted over their calamities. And I will discover thy nakedness to them — They shall see thee carried away captive, stripped, and bare, without any covering to thy nakedness, according to the barbarous custom of conquerors in those times. The words allude to the punishment that used to be inflicted on common harlots and adulteresses, which was to strip them naked and expose them. And I will judge thee as women that break wedlock, and shed blood — I will inflict upon thee the punishment of adultery and murder: that is, some of thy people shall be stoned, and some killed by the sword: for these were the punishments of adultery and murder. Jerusalem might be properly said to be stoned when the Chaldeans, from their slings and engines, flung large stones into the city; for this was usual in the besieging of places in those days. And I will give thee blood in fury and in jealousy — I will punish thee with severity, as a jealous and provoked husband does a wife that has wronged him. Or, I will pour out the blood of thy slain like water: I will make an utter destruction of thine inhabitants. They shall throw down thine eminent place — Probably the temple is here meant, called their eminent place, because they had filled it with idols; and shall break down thy high places — Dedicated to idolatrous worship. They shall strip thee also of thy clothes — They shall take away thy walls: or they shall plunder thee of every thing before they carry thee away captive. And shall take thy fair jewels — Hebrew, Ëtrapt ylk, the vessels of thy ornament, or glory. The vessels of the temple seem to be here intended.

Ver. 37. I will discover thy nakedness to them. Tacitus, on the morals of the Germans, says, that they cut off the hair of an adulteress in presence of her relatives, and exposed her naked body. See. 18, 19. To this primitive punishment, the prophet here alludes, and with the moral design of exposing the crime and baseness of apostasy.

37. With whom thou hast taken pleasure — Or, unto whom thou hast been pleasant. I… will discover thy nakedness unto them — Her judges shall be her lovers, whom she, like Ishtar, has welcomed and discarded one by one. She has succeeded in making religious and political alliances first with one power and then with another; but presently the nations will see how untrustworthy and feeble she is and will scorn her.

V. 38. Blood-Thou gavest the blood of thy children to idols in sacrifice; I will give thee thine own blood to drink.

Verses 37-39. Behold, I will gather all thy lovers — Those allies, whose friendship thou hast courted, by complying with their idolatries; with all them that thou hast hated — As Edom, Moab, and Ammon: who were always of an envious and hostile disposition toward the Jews, and insulted over their calamities. And I will discover thy nakedness to them — They shall see thee carried away captive, stripped, and bare, without any covering to thy nakedness, according to the barbarous custom of conquerors in those times. The words allude to the punishment that used to be inflicted on common harlots and adulteresses, which was to strip them naked and expose them. And I will judge thee as women that break wedlock, and shed blood — I will inflict upon thee the punishment of adultery and murder: that is, some of thy people shall be stoned, and some killed by the sword: for these were the punishments of adultery and murder. Jerusalem might be properly said to be stoned when the Chaldeans, from their slings and engines, flung large stones into the city; for this was usual in the besieging of places in those days. And I will give thee blood in fury and in jealousy — I will punish thee with severity, as a jealous and provoked husband does a wife that has wronged him. Or, I will pour out the blood of thy slain like water: I will make an utter destruction of thine inhabitants. They shall throw down thine eminent place — Probably the temple is here meant, called their eminent place, because they had filled it with idols; and shall break down thy high places — Dedicated to idolatrous worship. They shall strip thee also of thy clothes — They shall take away thy walls: or they shall plunder thee of every thing before they carry thee away captive. And shall take thy fair jewels — Hebrew, Ëtrapt ylk, the vessels of thy ornament, or glory. The vessels of the temple seem to be here intended.

Ver. 38. I will judge thee, as a woman that breaketh wedlock. I will strip thee of thy regal rank and glory, by bringing armies against thee, who shall stone thee with engines of war, and burn thy cities with fire. So will I make my fury to cease, as a fire becomes extinct when the fuel is consumed.

38. I will judge thee — The scorn of the nations whose favor she has courted will be the least of her punishment. I will give thee blood in fury and jealousy — Rather, I will make thee to be the blood of fury and jealousy. The meaning is that hers shall be the bloody death which, according to the law, the furious husband could inflict upon the wife who has been untrue to the marriage vow and has shed the blood of her child. (See verses 20, 36; 23:25; Leviticus 20:10; Deuteronomy 22:22.) Toy translates, “I will inflict on thee the bloody requital of furious indignation.”

Verse 39. They shall strip thee also of thy clothes—thy fair jewels] Alluding to a lot common enough to prostitutes, their maintainers in the end stripping them of all they had given them.

Verses 37-39. Behold, I will gather all thy lovers — Those allies, whose friendship thou hast courted, by complying with their idolatries; with all them that thou hast hated — As Edom, Moab, and Ammon: who were always of an envious and hostile disposition toward the Jews, and insulted over their calamities. And I will discover thy nakedness to them — They shall see thee carried away captive, stripped, and bare, without any covering to thy nakedness, according to the barbarous custom of conquerors in those times. The words allude to the punishment that used to be inflicted on common harlots and adulteresses, which was to strip them naked and expose them. And I will judge thee as women that break wedlock, and shed blood — I will inflict upon thee the punishment of adultery and murder: that is, some of thy people shall be stoned, and some killed by the sword: for these were the punishments of adultery and murder. Jerusalem might be properly said to be stoned when the Chaldeans, from their slings and engines, flung large stones into the city; for this was usual in the besieging of places in those days. And I will give thee blood in fury and in jealousy — I will punish thee with severity, as a jealous and provoked husband does a wife that has wronged him. Or, I will pour out the blood of thy slain like water: I will make an utter destruction of thine inhabitants. They shall throw down thine eminent place — Probably the temple is here meant, called their eminent place, because they had filled it with idols; and shall break down thy high places — Dedicated to idolatrous worship. They shall strip thee also of thy clothes — They shall take away thy walls: or they shall plunder thee of every thing before they carry thee away captive. And shall take thy fair jewels — Hebrew, Ëtrapt ylk, the vessels of thy ornament, or glory. The vessels of the temple seem to be here intended.

39. I will also give thee into their hand — Her former lovers shall be her executioners. She shall be stoned and thrust through with their swords. They shall take from her all the beautiful treasures which her husband had given to her (verses 10-12) and leave her once more in nakedness and penury, unable to hire new lovers (verse 41).

Verses 40-43. They shall bring a company against thee — A company shall come against thee, and beat down thy walls and houses, with stones slung out of battering-engines: see Jeremiah 33:4. The expression alludes, as in verse 38, to the punishment inflicted upon adulteresses, which was stoning. And they shall burn thy houses, &c. — The punishment allotted to an idolatrous city, Deuteronomy 13:16. The word may likewise allude to the punishment of burning, anciently inflicted upon harlots: see Genesis 38:24. And execute judgment upon thee in the sight of many women — Nations that shall triumph over thee; such as the Syrians, Philistines, &c. — The judgment which I shall execute upon thee shall be for an instruction to other nations, deterring them from following thine evil practices. It is said, in the sight of women, because Jerusalem is spoken of and represented as a woman. So will I make my fury, &c., to rest — I will fully satisfy my just anger, in inflicting these severe punishments upon thee. I also will recompense thy way upon thy head — Thou hast despised me, I also will despise thee; thou hast forsaken me, I also will forsake thee. Thou shalt not commit this lewdness, &c. — Thou shalt not add these manifold and shameless practices of idolatry to all thy other wickedness. The clause however may be rendered, Neither hast thou laid to heart all these thine abominations.

40. Stone thee — Stoning was the penalty for adultery under the Jewish law (Leviticus 20:10; Deuteronomy 22:22).

Verses 40-43. They shall bring a company against thee — A company shall come against thee, and beat down thy walls and houses, with stones slung out of battering-engines: see Jeremiah 33:4. The expression alludes, as in verse 38, to the punishment inflicted upon adulteresses, which was stoning. And they shall burn thy houses, &c. — The punishment allotted to an idolatrous city, Deuteronomy 13:16. The word may likewise allude to the punishment of burning, anciently inflicted upon harlots: see Genesis 38:24. And execute judgment upon thee in the sight of many women — Nations that shall triumph over thee; such as the Syrians, Philistines, &c. — The judgment which I shall execute upon thee shall be for an instruction to other nations, deterring them from following thine evil practices. It is said, in the sight of women, because Jerusalem is spoken of and represented as a woman. So will I make my fury, &c., to rest — I will fully satisfy my just anger, in inflicting these severe punishments upon thee. I also will recompense thy way upon thy head — Thou hast despised me, I also will despise thee; thou hast forsaken me, I also will forsake thee. Thou shalt not commit this lewdness, &c. — Thou shalt not add these manifold and shameless practices of idolatry to all thy other wickedness. The clause however may be rendered, Neither hast thou laid to heart all these thine abominations.

41. Burn thine houses — The use of the sword and of fire was not a part of the ordinary punishment of the adulteress. It shows special indignation and rage against the culprit. (Compare Judges 15:6.) Historically all these threatened judgments against Jerusalem did take place, and it was indeed her “lovers,” the Assyrians and Egyptians, who inflicted the punishment. In the sight of many women — Surrounding nations, who needed to take warning from Jerusalem’s fate.

V. 42. My jealousy-The jealousy whereto you have provoked me, will never cease, ‘till these judgments have utterly destroyed you, as the anger of an abused husband ceases in the publick punishment of the adulteress. No more angry-I will no more concern myself about thee.

Verse 42. I will be quiet and will be no more angry.] I will completely abandon thee; have nothing more to do with thee; think no more of thee. When God in judgment ceases to reprehend, this is the severest judgment.

Verses 40-43. They shall bring a company against thee — A company shall come against thee, and beat down thy walls and houses, with stones slung out of battering-engines: see Jeremiah 33:4. The expression alludes, as in verse 38, to the punishment inflicted upon adulteresses, which was stoning. And they shall burn thy houses, &c. — The punishment allotted to an idolatrous city, Deuteronomy 13:16. The word may likewise allude to the punishment of burning, anciently inflicted upon harlots: see Genesis 38:24. And execute judgment upon thee in the sight of many women — Nations that shall triumph over thee; such as the Syrians, Philistines, &c. — The judgment which I shall execute upon thee shall be for an instruction to other nations, deterring them from following thine evil practices. It is said, in the sight of women, because Jerusalem is spoken of and represented as a woman. So will I make my fury, &c., to rest — I will fully satisfy my just anger, in inflicting these severe punishments upon thee. I also will recompense thy way upon thy head — Thou hast despised me, I also will despise thee; thou hast forsaken me, I also will forsake thee. Thou shalt not commit this lewdness, &c. — Thou shalt not add these manifold and shameless practices of idolatry to all thy other wickedness. The clause however may be rendered, Neither hast thou laid to heart all these thine abominations.

42. Make my fury toward thee to rest — Literally, satisfy my fury upon thee. (See verse 13.)

Verse 43. Thou hast not remembered the days of thy youth] Thy former low beginning, when God made thee a people, who wast no people. He who maintains not a proper recollection of past mercies is not likely to abide steadfast in the faith. Ingratitude to God is the commencement, if not the parent, of many crimes.

Verses 40-43. They shall bring a company against thee — A company shall come against thee, and beat down thy walls and houses, with stones slung out of battering-engines: see Jeremiah 33:4. The expression alludes, as in verse 38, to the punishment inflicted upon adulteresses, which was stoning. And they shall burn thy houses, &c. — The punishment allotted to an idolatrous city, Deuteronomy 13:16. The word may likewise allude to the punishment of burning, anciently inflicted upon harlots: see Genesis 38:24. And execute judgment upon thee in the sight of many women — Nations that shall triumph over thee; such as the Syrians, Philistines, &c. — The judgment which I shall execute upon thee shall be for an instruction to other nations, deterring them from following thine evil practices. It is said, in the sight of women, because Jerusalem is spoken of and represented as a woman. So will I make my fury, &c., to rest — I will fully satisfy my just anger, in inflicting these severe punishments upon thee. I also will recompense thy way upon thy head — Thou hast despised me, I also will despise thee; thou hast forsaken me, I also will forsake thee. Thou shalt not commit this lewdness, &c. — Thou shalt not add these manifold and shameless practices of idolatry to all thy other wickedness. The clause however may be rendered, Neither hast thou laid to heart all these thine abominations.

43. Because — This punishment is not hasty nor arbitrary. It only comes after crimes so long continued that it would be positively wicked to let such lewdness go unpunished any longer. Thou… hast fretted me — “The original scarcely bears the transitive sense in this form of the verb.” — Cowles. Perhaps “thou hast raged against me.” (Compare 2 Kings 19:27, 28.) Thou shalt not commit this lewdness — Havernick and Keil would read, “I will not do wickedly because of all thy abominations;” that is, “by permitting Jerusalem to remain unpunished.” By a slight change in the text we could read, “hast thou not committed lewdness above all thine abominations?” “The term ‘lewdness’ is used by Ezekiel of sexual enormity, applied figuratively to idolatry (verse 27). ‘Lewdness’ and ‘abominations’ would not differ except that the former was the quality characterizing the acts called abominations. In this case the clause must read, ‘and thus hast thou committed lewdness in [amidst] all thine abominations;’ and the words would be a final summary of the preceding verses.” — Davidson.

THE LOATHSOMENESS OF JERUSALEM, THE SPIRITUAL SISTER OF SODOM

V. 44. The mother-Old Jerusalem, when the seat of the Jebusites, or the land of Canaan, when full of the idolatrous, bloody, barbarous nations. Her daughter-Jerusalem, or the Jews who are more like those accursed nations in sin, than near them in place of abode.

Verse 44. As is the mother, so is her daughter.] htb hmak keimmah bittah, “As the mother, her daughter.” As is the cause, so is the effect. As is the breeding, so is the practice. A silken purse cannot be made out of a swine’s ear. What is bred in the bone seldom comes out of the flesh. All such proverbs show the necessity of early holy precepts, supported by suitable example.

Verses 44, 45. Every one that useth proverbs — They who love to apply proverbial sayings, shall apply that common saying to thee, As is the mother, so is her daughter — The inhabitants of Jerusalem are just such a people as the Amorites and Hittites were, whose land they inhabit. Thou art thy mother’s daughter — The Canaanites and other nations, who dwelt in the land before the Israelites, are here called their mother; and in terming the Jews their mother’s daughter, the prophet signifies that they walked in the steps of the Canaanites, or imitated their manners. That loatheth her husband and her children — Both these qualities belong to harlots, and were verified in the Jews, who hated God, their husband, and offered their children to idols, having cast off all natural affection to them. And thou art the sister of thy sisters — Thou art in disposition like to those to whom thou art allied by blood. The sisters here spoken of are Sodom, the Ammonites, the Moabites, and Samaria, the principal city of the ten tribes. Moloch, who was worshipped in general by the ten tribes, and very often by those of Judah, was the ancient god of the Ammonites and Moabites: and the Samaritans also received among them the ancient gods of Chaldea. The inhabitants of Samaria were the kindred of the Jews by Jacob, and the Ammonites and Moabites were also related to them in the female line.

AND SAMARIA, DESCRIBED, 44-59.

How brave the prophet who could speak thus! What awful satire, what dreadful execration! No wonder the prophet grew angry and bitter when he saw what burden of denunciation had been laid upon him. To say that his own beloved people are no better than the Hittites and Amorites, whom they abhorred; to say that Sodom and Samaria are their nearest spiritual relatives; to go further, and declare that Jerusalem is incomparably worse than these cities — such words could only have been born of great courage and a controlling sense of duty. No wonder that the prophet again and again declares that the hand of the Lord was heavy upon him. (Compare Ezekiel 3:14.)

44, 45. See notes Ezekiel 5:3. The use of proverbs is one of Ezekiel’s favorite literary devices. That loatheth her husband — If the allegory is continued here, Ezekiel, like St. Paul, must be teaching that Jehovah is God of the whole earth and that idolatry originated through unfaithfulness to the true God. (See Romans 1:20-24.) It may be, however, that this is a side reference to the actual adultery and child murder which the Jews so abhorred in the Canaanites.

V. 45. Thou-The nation of the Jews. Thy mother’s daughter-As much in thy inclinations, as for thy original. Loatheth-That was weary of the best husband.

Verses 44, 45. Every one that useth proverbs — They who love to apply proverbial sayings, shall apply that common saying to thee, As is the mother, so is her daughter — The inhabitants of Jerusalem are just such a people as the Amorites and Hittites were, whose land they inhabit. Thou art thy mother’s daughter — The Canaanites and other nations, who dwelt in the land before the Israelites, are here called their mother; and in terming the Jews their mother’s daughter, the prophet signifies that they walked in the steps of the Canaanites, or imitated their manners. That loatheth her husband and her children — Both these qualities belong to harlots, and were verified in the Jews, who hated God, their husband, and offered their children to idols, having cast off all natural affection to them. And thou art the sister of thy sisters — Thou art in disposition like to those to whom thou art allied by blood. The sisters here spoken of are Sodom, the Ammonites, the Moabites, and Samaria, the principal city of the ten tribes. Moloch, who was worshipped in general by the ten tribes, and very often by those of Judah, was the ancient god of the Ammonites and Moabites: and the Samaritans also received among them the ancient gods of Chaldea. The inhabitants of Samaria were the kindred of the Jews by Jacob, and the Ammonites and Moabites were also related to them in the female line.

AND SAMARIA, DESCRIBED, 44-59.

How brave the prophet who could speak thus! What awful satire, what dreadful execration! No wonder the prophet grew angry and bitter when he saw what burden of denunciation had been laid upon him. To say that his own beloved people are no better than the Hittites and Amorites, whom they abhorred; to say that Sodom and Samaria are their nearest spiritual relatives; to go further, and declare that Jerusalem is incomparably worse than these cities — such words could only have been born of great courage and a controlling sense of duty. No wonder that the prophet again and again declares that the hand of the Lord was heavy upon him. (Compare Ezekiel 3:14.)

44, 45. See notes Ezekiel 5:3. The use of proverbs is one of Ezekiel’s favorite literary devices. That loatheth her husband — If the allegory is continued here, Ezekiel, like St. Paul, must be teaching that Jehovah is God of the whole earth and that idolatry originated through unfaithfulness to the true God. (See Romans 1:20-24.) It may be, however, that this is a side reference to the actual adultery and child murder which the Jews so abhorred in the Canaanites.

V. 46. Thine elder sister-The greater for power, riches, and numbers of people. Her daughters-The lesser cities of the kingdom of Israel. Thy left hand-Northward as you look toward the east. Thy younger sister-Which was smaller and less populous. Thy right hand-Southward from Jerusalem.

Verse 46. Thine elder sister is Samaria, she and her daughters that dwell at thy left] It is supposed that the prophet by Sodom in this place means the Israelites that dwelt beyond Jordan, in the land of the Moabites and Ammonites; or rather of the Moabites and Ammonites themselves. Literally, Sodom could not be called the younger sister of Jerusalem, as it existed before Jerusalem had a name. In looking east from Jerusalem, Samaria was on the left, and Sodom on the right hand; that is, the first was on the north, the second on the south of Jerusalem.

Verses 46, 47. Thine elder sister is Samaria, she and her daughters — That is, her lesser towns. “Samaria is called the elder, or greater sister, because it was a much larger city and kingdom, greater for power, riches, and numbers of people, and more nearly allied to Judah. And Sodom is called the younger sister, as being a smaller and less populous city, and further removed in blood from Jerusalem and its inhabitants, being only, as it were, a half sister. That dwell at thy left hand — That is, toward the north, Samaria lying northward of Jerusalem, as Sodom lay southward of it. For these two quarters of the world are expressed by the right and left in the Hebrew language, being placed in such a position to those that set their faces eastward. The prophet here considers Samaria and Sodom as two cities still subsisting; though Sodom had been long since destroyed, and Samaria had been overthrown one hundred and twenty-seven years before this prophecy of Ezekiel was delivered. Yet thou hast not walked after their ways — Thou hast not been content merely to be as bad as they, but hast carried thy wickedness to a much greater height, and committed many more crimes than they: see note on Ezekiel 5:7. “The vices of Sodom and Samaria were not attended with such aggravating circumstances as those of Jerusalem; for they had not been blessed with the same great privileges.”

Ver. 46. Thine eldest sister is Samaria, foremost in the worship of thy calves. Thy younger sister is Sodom, in point of rank among ancient cities. What a mortifying association. Jerusalem, the holy city, put in the middle, as the greatest peccatress of the three. What awful issues of a course of the most daring crimes, and licentiousness unrestrained. Now, all the three successively in flames, and the smoke ever ascending, as from furnaces of God’s hot displeasure.

46. Elder sister… younger sister — The reference is not to the relative age of Sodom and Samaria as compared with Jerusalem, but to their relative importance. And her daughters — Suburban towns and colonies.

V. 47. Not walked after their ways-For they, all things considered, were less sinners than thou. Nor done-Their doings were abominable, but thine have been worse.

Verses 46, 47. Thine elder sister is Samaria, she and her daughters — That is, her lesser towns. “Samaria is called the elder, or greater sister, because it was a much larger city and kingdom, greater for power, riches, and numbers of people, and more nearly allied to Judah. And Sodom is called the younger sister, as being a smaller and less populous city, and further removed in blood from Jerusalem and its inhabitants, being only, as it were, a half sister. That dwell at thy left hand — That is, toward the north, Samaria lying northward of Jerusalem, as Sodom lay southward of it. For these two quarters of the world are expressed by the right and left in the Hebrew language, being placed in such a position to those that set their faces eastward. The prophet here considers Samaria and Sodom as two cities still subsisting; though Sodom had been long since destroyed, and Samaria had been overthrown one hundred and twenty-seven years before this prophecy of Ezekiel was delivered. Yet thou hast not walked after their ways — Thou hast not been content merely to be as bad as they, but hast carried thy wickedness to a much greater height, and committed many more crimes than they: see note on Ezekiel 5:7. “The vices of Sodom and Samaria were not attended with such aggravating circumstances as those of Jerusalem; for they had not been blessed with the same great privileges.”

47. Yet hast thou not walked after their ways — Every Hebrew would say Amen to this statement, but would grind his teeth when he found that the contrast drawn was in favor of these despised cities and nations. (Compare Matthew 10:15; 11:24.)

AND SAMARIA, DESCRIBED, 44-59.

How brave the prophet who could speak thus! What awful satire, what dreadful execration! No wonder the prophet grew angry and bitter when he saw what burden of denunciation had been laid upon him. To say that his own beloved people are no better than the Hittites and Amorites, whom they abhorred; to say that Sodom and Samaria are their nearest spiritual relatives; to go further, and declare that Jerusalem is incomparably worse than these cities — such words could only have been born of great courage and a controlling sense of duty. No wonder that the prophet again and again declares that the hand of the Lord was heavy upon him. (Compare Ezekiel 3:14.)

44, 45. See notes Ezekiel 5:3. The use of proverbs is one of Ezekiel’s favorite literary devices. That loatheth her husband — If the allegory is continued here, Ezekiel, like St. Paul, must be teaching that Jehovah is God of the whole earth and that idolatry originated through unfaithfulness to the true God. (See Romans 1:20-24.) It may be, however, that this is a side reference to the actual adultery and child murder which the Jews so abhorred in the Canaanites.

V. 49. This was-The fountain and occasion of all. Fulness of bread-Excess in eating and drinking. Strengthen-She refused to help strangers.

Verse 49. This was the iniquity of thy sister Sodom] If we are to take this place literally, Sodom was guilty of other crimes besides that for which she appears to have been especially punished; in addition to her unnatural crime, She is charged with pride, luxury, idleness, and uncharitableness; and these were sufficient to sink any city to the bottomless pit.

Verses 49, 50. Behold, this was the iniquity of Sodom, pride, fulness of bread, &c. — The inhabitants of Sodom “abused that plenty which God gave them to pride and idleness, which gave rise to those enormities that they afterward were guilty of. The Scripture takes notice of the fruitfulness of the soil where Sodom stood,” Genesis 13:10. — Lowth. Such is the depravity of human nature, that plenty, and a freedom from toil and danger, often prove people’s ruin; and therefore, if we were truly wise, we should be as much afraid of prosperity as we are of any of those supposed evils which are the frequent objects of our fears. Neither did she strengthen the hand of the poor and needy — Pride and luxury make men expensive in their way of living, and regardless of the wants and miseries of others. And they were haughty — Hebrew, hnyhbgtw, they were high, lofty, arrogant in their deportment toward good men, vexing Lot’s righteous soul, toward the angels, whom they assaulted in his house, and toward God himself, all whose laws they trampled under foot, Genesis 13:13; and before whom they committed abominations of the most heinous and detestable kind; arriving by degrees to the height of impiety and wickedness. And, indeed, when pride has got the ascendency in a man he is in the high road to all abominations. And therefore I took them away as I saw good — Destroyed their cities, people, and country, by a most tremendous, unexpected, and unexampled judgment.

49, 50. This was the iniquity of thy sister Sodom — Pride, and wealth, and abundance of idleness (R.V., “prosperous ease”), indifference to the poor and haughtiness (religious bravado) toward God — this was her iniquity, and for this the Sodomites were destroyed “when I saw it” (Genesis 18:21); or “according to what I saw.” — Plumptre. But Jehovah was never “married” to Sodom as to Jerusalem. Sodom never deserted a divine husband whose kindness had exalted her to heaven. Even Sodom was not guilty of that.

Verses 49, 50. Behold, this was the iniquity of Sodom, pride, fulness of bread, &c. — The inhabitants of Sodom “abused that plenty which God gave them to pride and idleness, which gave rise to those enormities that they afterward were guilty of. The Scripture takes notice of the fruitfulness of the soil where Sodom stood,” Genesis 13:10. — Lowth. Such is the depravity of human nature, that plenty, and a freedom from toil and danger, often prove people’s ruin; and therefore, if we were truly wise, we should be as much afraid of prosperity as we are of any of those supposed evils which are the frequent objects of our fears. Neither did she strengthen the hand of the poor and needy — Pride and luxury make men expensive in their way of living, and regardless of the wants and miseries of others. And they were haughty — Hebrew, hnyhbgtw, they were high, lofty, arrogant in their deportment toward good men, vexing Lot’s righteous soul, toward the angels, whom they assaulted in his house, and toward God himself, all whose laws they trampled under foot, Genesis 13:13; and before whom they committed abominations of the most heinous and detestable kind; arriving by degrees to the height of impiety and wickedness. And, indeed, when pride has got the ascendency in a man he is in the high road to all abominations. And therefore I took them away as I saw good — Destroyed their cities, people, and country, by a most tremendous, unexpected, and unexampled judgment.

49, 50. This was the iniquity of thy sister Sodom — Pride, and wealth, and abundance of idleness (R.V., “prosperous ease”), indifference to the poor and haughtiness (religious bravado) toward God — this was her iniquity, and for this the Sodomites were destroyed “when I saw it” (Genesis 18:21); or “according to what I saw.” — Plumptre. But Jehovah was never “married” to Sodom as to Jerusalem. Sodom never deserted a divine husband whose kindness had exalted her to heaven. Even Sodom was not guilty of that.

V. 51. Hast justified-Not made them righteous, but declared them less unrighteous, than thou; of the two they are less faulty.

Verses 51, 52. Neither hath Samaria — The kingdom of the ten tribes, founded in rebellion and idolatry; committed half of thy sins — The sin of Jerusalem was greater than that of Samaria, because God had placed his name and the ordinances of his worship there; and she had profaned his temple by placing idols in it, which was a degree of idolatry beyond any thing the ten tribes had been guilty of. And probably, with respect to other crimes, Jerusalem went beyond, or exceeded Samaria. But thou hast multiplied thine abominations more than they — Hast worshipped more idols, and slain more prophets; and hast justified thy sisters, &c. — Not made them righteous, but declared them less unrighteous than thou art; hast made them appear less guilty through the greatness of thy sins. Thou also, who hast judged thy sisters — Hast condemned their apostacy, and judged their punishment just; bear thy shame — For wherein thou hast judged them, or declared them to be deservedly punished, thou hast condemned thyself, having been guilty of the same sins, and those accompanied with greater aggravations. The inhabitants of Judea allowed that the ten tribes were justly punished when they were carried into captivity, and yet fell into the same and greater crimes themselves.

51. Thou hast multiplied thine abominations… and [thus] hast justified thy sisters — Jerusalem makes the iniquities of these less favored cities seem almost excusable. If Jerusalem can justify herself, surely these must be justified (see Jeremiah 3:11); when compared with her own black deeds the wicked acts of other nations look almost white.

V. 52. Hast judged-Condemned their apostacy, and hast judged their punishment just.

Verse 52. They are more righteous than thou] Ëmm hnqdxt

tetsuddaknah mimmech, “They shall be justified more than thou.” They are less guilty in the sight of God, for their crimes were not accompanied with so many aggravations. This phrase casts light on Luke 18:14: “This man went down to his house justified rather than the other.” Less blame in the sight of God was attached to him. He always had fewer advantages, and now he was a true penitent; while the other was boasting of what he had done, and what he had not done.

Verses 51, 52. Neither hath Samaria — The kingdom of the ten tribes, founded in rebellion and idolatry; committed half of thy sins — The sin of Jerusalem was greater than that of Samaria, because God had placed his name and the ordinances of his worship there; and she had profaned his temple by placing idols in it, which was a degree of idolatry beyond any thing the ten tribes had been guilty of. And probably, with respect to other crimes, Jerusalem went beyond, or exceeded Samaria. But thou hast multiplied thine abominations more than they — Hast worshipped more idols, and slain more prophets; and hast justified thy sisters, &c. — Not made them righteous, but declared them less unrighteous than thou art; hast made them appear less guilty through the greatness of thy sins. Thou also, who hast judged thy sisters — Hast condemned their apostacy, and judged their punishment just; bear thy shame — For wherein thou hast judged them, or declared them to be deservedly punished, thou hast condemned thyself, having been guilty of the same sins, and those accompanied with greater aggravations. The inhabitants of Judea allowed that the ten tribes were justly punished when they were carried into captivity, and yet fell into the same and greater crimes themselves.

52. Thou also, which hast judged — Read preferably, “And thou also, which hast [in that thou hast] given judgment for [in behalf of] thy sisters, bear thy shame; through thy sins which thou hast committed more abominable than they, they are more righteous than thou.” — Davidson. The ignorant and untaught nations which she most despises (verse 56) are seen to be less wicked than herself (verses 54, 63). This is Jerusalem’s greatest shame.

V. 53. When-Sodom and Samaria never were restored to that state they had been in; nor were the two tribes ever made so rich, mighty, and renowned, though God brought some of them out of Babylon: the words confirm an irrecoverably low, and despised state, of the Jews in their temporals. Then-Then, not before.

Verses 53-56. When I shall bring again the captivity of Sodom and her daughters, &c. — “Sodom and her daughters may mean cities placed in the district where Sodom stood. Sodom was not where the lake is, Genesis 19:24.” — Bishop Newcome. “The Moabites and Ammonites, descended from Sodom, are called by this name.” — Michaelis. “When the fulness of the Gentiles shall come into the church, some of whom may be compared with Sodom for wickedness, Isaiah 1:9, then will I also remember you were my ancient people. St. Paul tells us the Jews will be provoked to emulation by the Gentiles coming into the church, and thereby be induced to acknowledge the truth, Romans 11:11-31. And the conversion of the Gentiles is expressed, Jeremiah 48:47, and 49:6, 39, by returning the captivity of Moab, Ammon, and Elam; and Isaiah 18:7, and 19:24, 25, and 23. 18, by the Egyptians, Syrians, Assyrians, and Ethiopians bringing presents to God, and acknowledging themselves his servants. And by the same analogy we may understand the bringing again the captivity of Sodom here, of the Gentiles coming into the church.” — Lowth. “The sense of this,” says Bishop Newcome, “is again expressed verse 55, and both verses are to be explained by verse 61. I refer the words rather to the future restoration of the Jews than to their return from Babylon.” This prediction was partly fulfilled in the age of the apostles and first disciples of Christ; but the full accomplishment of it is undoubtedly yet future. That thou mayest bear thine own shame — That thou mayest be humbled and made ashamed, in having those put upon a level with thee whom thou hadst before so greatly contemned, and thought so much beneath thee. For thy sister Sodom — Including the cities in or near the place where she stood, and the Ammonites, Moabites, and other neighbouring nations, termed her daughters, verses 53, 55, and here put for the Gentiles in general; was not mentioned in the day of thy pride — Was held in such contempt, that thou didst not think her worthy of being named by thee; before thy wickedness was discovered, verse 57 — Before it was made apparent to the world by the judgments or punishments inflicted on thee. Or, as Bishop Newcome and some others interpret the words, “The exemplary punishment of Sodom was not duly considered and spoken of by thee in the time of thy prosperity and self-confidence; before thy humiliation showed thy wickedness, and defeats and distresses were brought on thee by the Syrians and Philistines.”

Ver. 53. When I shall bring again the captivity of Sodom and her daughters. By the daughters we understand dependent cities, and their neighbours. This may refer to some descendants of those that escaped, as the LXX read. To kataloipon Adama, the residue of Admah. But the better sense is, as in ver. 60. “Nevertheless I will remember my covenant, the everlasting covenant,” comprising the conversion of the gentile world to God. This must be understood of the new-testament church, when Jerusalem which is above shall become the mother of us all. By this covenant, it is added, “thou shalt know that I am Jehovah.”

53. When I shall bring — Jerusalem need not expect to be brought out of captivity until her “sisters” are delivered also. Let Jerusalem examine Sodom’s sad record and then decide when her own punishment is likely to end. Then will I bring again the captivity of thy captives — Read, with LXX., Peshito, and Vulgate, and I will bring again thy captivity.

V. 54. A comfort-Encouraging sinners like those of Sodom and Samaria.

Verses 53-56. When I shall bring again the captivity of Sodom and her daughters, &c. — “Sodom and her daughters may mean cities placed in the district where Sodom stood. Sodom was not where the lake is, Genesis 19:24.” — Bishop Newcome. “The Moabites and Ammonites, descended from Sodom, are called by this name.” — Michaelis. “When the fulness of the Gentiles shall come into the church, some of whom may be compared with Sodom for wickedness, Isaiah 1:9, then will I also remember you were my ancient people. St. Paul tells us the Jews will be provoked to emulation by the Gentiles coming into the church, and thereby be induced to acknowledge the truth, Romans 11:11-31. And the conversion of the Gentiles is expressed, Jeremiah 48:47, and 49:6, 39, by returning the captivity of Moab, Ammon, and Elam; and Isaiah 18:7, and 19:24, 25, and 23. 18, by the Egyptians, Syrians, Assyrians, and Ethiopians bringing presents to God, and acknowledging themselves his servants. And by the same analogy we may understand the bringing again the captivity of Sodom here, of the Gentiles coming into the church.” — Lowth. “The sense of this,” says Bishop Newcome, “is again expressed verse 55, and both verses are to be explained by verse 61. I refer the words rather to the future restoration of the Jews than to their return from Babylon.” This prediction was partly fulfilled in the age of the apostles and first disciples of Christ; but the full accomplishment of it is undoubtedly yet future. That thou mayest bear thine own shame — That thou mayest be humbled and made ashamed, in having those put upon a level with thee whom thou hadst before so greatly contemned, and thought so much beneath thee. For thy sister Sodom — Including the cities in or near the place where she stood, and the Ammonites, Moabites, and other neighbouring nations, termed her daughters, verses 53, 55, and here put for the Gentiles in general; was not mentioned in the day of thy pride — Was held in such contempt, that thou didst not think her worthy of being named by thee; before thy wickedness was discovered, verse 57 — Before it was made apparent to the world by the judgments or punishments inflicted on thee. Or, as Bishop Newcome and some others interpret the words, “The exemplary punishment of Sodom was not duly considered and spoken of by thee in the time of thy prosperity and self-confidence; before thy humiliation showed thy wickedness, and defeats and distresses were brought on thee by the Syrians and Philistines.”

54. Mayest be confounded in all — Literally, mayest be shamed for all. (See verse 52.) Jerusalem will be ashamed since her superfluity of wickedness can comfort such people as the Sodomites and Samaritans with the idea that they are not very wicked, after all.

Verses 53-56. When I shall bring again the captivity of Sodom and her daughters, &c. — “Sodom and her daughters may mean cities placed in the district where Sodom stood. Sodom was not where the lake is, Genesis 19:24.” — Bishop Newcome. “The Moabites and Ammonites, descended from Sodom, are called by this name.” — Michaelis. “When the fulness of the Gentiles shall come into the church, some of whom may be compared with Sodom for wickedness, Isaiah 1:9, then will I also remember you were my ancient people. St. Paul tells us the Jews will be provoked to emulation by the Gentiles coming into the church, and thereby be induced to acknowledge the truth, Romans 11:11-31. And the conversion of the Gentiles is expressed, Jeremiah 48:47, and 49:6, 39, by returning the captivity of Moab, Ammon, and Elam; and Isaiah 18:7, and 19:24, 25, and 23. 18, by the Egyptians, Syrians, Assyrians, and Ethiopians bringing presents to God, and acknowledging themselves his servants. And by the same analogy we may understand the bringing again the captivity of Sodom here, of the Gentiles coming into the church.” — Lowth. “The sense of this,” says Bishop Newcome, “is again expressed verse 55, and both verses are to be explained by verse 61. I refer the words rather to the future restoration of the Jews than to their return from Babylon.” This prediction was partly fulfilled in the age of the apostles and first disciples of Christ; but the full accomplishment of it is undoubtedly yet future. That thou mayest bear thine own shame — That thou mayest be humbled and made ashamed, in having those put upon a level with thee whom thou hadst before so greatly contemned, and thought so much beneath thee. For thy sister Sodom — Including the cities in or near the place where she stood, and the Ammonites, Moabites, and other neighbouring nations, termed her daughters, verses 53, 55, and here put for the Gentiles in general; was not mentioned in the day of thy pride — Was held in such contempt, that thou didst not think her worthy of being named by thee; before thy wickedness was discovered, verse 57 — Before it was made apparent to the world by the judgments or punishments inflicted on thee. Or, as Bishop Newcome and some others interpret the words, “The exemplary punishment of Sodom was not duly considered and spoken of by thee in the time of thy prosperity and self-confidence; before thy humiliation showed thy wickedness, and defeats and distresses were brought on thee by the Syrians and Philistines.”

55. See note on verse 53. The Israelites always thought of Sodom and Samaria as being the superlative sinners. Only the extremest limit of God’s mercy could reach them. A Midrash on Exodus 12:12, speaks of ten things which shall be renewed in the far future and the fourth is, “even Sodom and Gomorrah shall be rebuilt.”

V. 56. Not mentioned-The sins of Sodom, and her plagues, were not minded or mentioned by thee.

Verses 53-56. When I shall bring again the captivity of Sodom and her daughters, &c. — “Sodom and her daughters may mean cities placed in the district where Sodom stood. Sodom was not where the lake is, Genesis 19:24.” — Bishop Newcome. “The Moabites and Ammonites, descended from Sodom, are called by this name.” — Michaelis. “When the fulness of the Gentiles shall come into the church, some of whom may be compared with Sodom for wickedness, Isaiah 1:9, then will I also remember you were my ancient people. St. Paul tells us the Jews will be provoked to emulation by the Gentiles coming into the church, and thereby be induced to acknowledge the truth, Romans 11:11-31. And the conversion of the Gentiles is expressed, Jeremiah 48:47, and 49:6, 39, by returning the captivity of Moab, Ammon, and Elam; and Isaiah 18:7, and 19:24, 25, and 23. 18, by the Egyptians, Syrians, Assyrians, and Ethiopians bringing presents to God, and acknowledging themselves his servants. And by the same analogy we may understand the bringing again the captivity of Sodom here, of the Gentiles coming into the church.” — Lowth. “The sense of this,” says Bishop Newcome, “is again expressed verse 55, and both verses are to be explained by verse 61. I refer the words rather to the future restoration of the Jews than to their return from Babylon.” This prediction was partly fulfilled in the age of the apostles and first disciples of Christ; but the full accomplishment of it is undoubtedly yet future. That thou mayest bear thine own shame — That thou mayest be humbled and made ashamed, in having those put upon a level with thee whom thou hadst before so greatly contemned, and thought so much beneath thee. For thy sister Sodom — Including the cities in or near the place where she stood, and the Ammonites, Moabites, and other neighbouring nations, termed her daughters, verses 53, 55, and here put for the Gentiles in general; was not mentioned in the day of thy pride — Was held in such contempt, that thou didst not think her worthy of being named by thee; before thy wickedness was discovered, verse 57 — Before it was made apparent to the world by the judgments or punishments inflicted on thee. Or, as Bishop Newcome and some others interpret the words, “The exemplary punishment of Sodom was not duly considered and spoken of by thee in the time of thy prosperity and self-confidence; before thy humiliation showed thy wickedness, and defeats and distresses were brought on thee by the Syrians and Philistines.”

56. Thy sister Sodom was not mentioned — Jerusalem had always refused to acknowledge Sodom as a spiritual relative, notwithstanding the marked family likeness. It was counted a disgrace even to refer to such a disgusting neighbor.

V. 57. Before-The time of her pride was, when they were not yet afflicted, and despised by the Syrians. And all-The nations that were round about and combined in league against the house of David. Her-Syria, the chief whereof were the Philistines.

Verses 57-59. As at the time of thy reproach, &c. — These words appear to begin a new sentence; which may be translated more intelligibly thus, by joining them to the following verse: “But when it was the time of thy becoming the reproach of the daughters of Syria,” &c. The words, with regard to what goes before, import thus much: In thy prosperity thou didst despise those who were no worse than thyself; but thou hast since, in thy turn, been insulted and invaded by thy neighbours, both Syrians and Philistines, whom God hath made use of as executioners of his judgments upon thee; thou hast been a remarkable instance of his vengeance, and God’s hand hath been heavy upon thee for all thine idolatries and abominations. The words relate to the frequent inroads which the Syrians and Philistines made into Judea, in the time of King Ahaz. Thou hast borne — Or, Thou shalt bear, thy lewdness, &c. — Thou shalt be punished according to thy wickedness. I will even deal with thee as thou hast done, which hast despised the oath, &c. — That solemn oath and covenant you entered into with me, to be my people, and serve no other god besides, Deuteronomy 29:12, 14. Hereupon God threatens her, that since she had broken her oath and promise, he should not think himself obliged to make good any of the promises of favour and protection which he had made to her, but would give her up to ruin and desolation.

57. Before thy wickedness was discovered — Jerusalem was very disdainful of others’ sins before her own wickedness was made manifest; but now the very “daughters of the Philistines” despise her. As at the time of thy reproach — LXX, and Vulgate, as now to be the reproach. Better, R.V., “as at the time of the reproach.”

V. 58. Thy lewdness-The punishment thereof.

Verses 57-59. As at the time of thy reproach, &c. — These words appear to begin a new sentence; which may be translated more intelligibly thus, by joining them to the following verse: “But when it was the time of thy becoming the reproach of the daughters of Syria,” &c. The words, with regard to what goes before, import thus much: In thy prosperity thou didst despise those who were no worse than thyself; but thou hast since, in thy turn, been insulted and invaded by thy neighbours, both Syrians and Philistines, whom God hath made use of as executioners of his judgments upon thee; thou hast been a remarkable instance of his vengeance, and God’s hand hath been heavy upon thee for all thine idolatries and abominations. The words relate to the frequent inroads which the Syrians and Philistines made into Judea, in the time of King Ahaz. Thou hast borne — Or, Thou shalt bear, thy lewdness, &c. — Thou shalt be punished according to thy wickedness. I will even deal with thee as thou hast done, which hast despised the oath, &c. — That solemn oath and covenant you entered into with me, to be my people, and serve no other god besides, Deuteronomy 29:12, 14. Hereupon God threatens her, that since she had broken her oath and promise, he should not think himself obliged to make good any of the promises of favour and protection which he had made to her, but would give her up to ruin and desolation.

58. Thou hast borne — Rather, thou must bear. Her sins will fall upon her as a crushing punishment. (See notes Ezekiel 14:5, 9.)

V. 59. In breaking the covenant-So will I break my covenant with thee.

Verses 57-59. As at the time of thy reproach, &c. — These words appear to begin a new sentence; which may be translated more intelligibly thus, by joining them to the following verse: “But when it was the time of thy becoming the reproach of the daughters of Syria,” &c. The words, with regard to what goes before, import thus much: In thy prosperity thou didst despise those who were no worse than thyself; but thou hast since, in thy turn, been insulted and invaded by thy neighbours, both Syrians and Philistines, whom God hath made use of as executioners of his judgments upon thee; thou hast been a remarkable instance of his vengeance, and God’s hand hath been heavy upon thee for all thine idolatries and abominations. The words relate to the frequent inroads which the Syrians and Philistines made into Judea, in the time of King Ahaz. Thou hast borne — Or, Thou shalt bear, thy lewdness, &c. — Thou shalt be punished according to thy wickedness. I will even deal with thee as thou hast done, which hast despised the oath, &c. — That solemn oath and covenant you entered into with me, to be my people, and serve no other god besides, Deuteronomy 29:12, 14. Hereupon God threatens her, that since she had broken her oath and promise, he should not think himself obliged to make good any of the promises of favour and protection which he had made to her, but would give her up to ruin and desolation.

59. I will even deal with thee as thou hast done — The covenant which Israel has broken is now by Jehovah also declared annulled. (See verse 8 and Deuteronomy 29:12.)

NEVERTHELESS, THE “EVERLASTING COVENANT” OF JEHOVAH STANDETH

V. 60. Nevertheless-The Lord having denounced a perpetual punishment to the impenitent body of the Jewish nation, doth now promise to the remnant, that they shall be remembered, and obtain covenanted mercy. My covenant-In which I promised I would not utterly cut off the seed of Israel, nor fail to send the redeemer, who should turn away iniquity from Jacob. With thee-In the loins of Abraham, and solemnly renewed after their coming out of Egypt, which is the time, called the days of thy youth, Isaiah 44:2. Establish-Confirm and ratify. It shall be sure, and unfailing. An everlasting covenant-Of long continuance, as to their condition in the land of Canaan, and in what is spiritual, it shall be absolutely everlasting.

Verse 60. I will remember my covenant] That is, the covenant I made with Abraham in the day of thy youth, when in him thou didst begin to be a nation.

Verses 60-63. Nevertheless, I will remember my covenant with thee, in the days of thy youth — I will yet have some regard for you, because you were formerly my people, by virtue of the covenant that I made with you at your coming out of Egypt. And I will establish with you an everlasting covenant — Such a one as shall never be abolished, namely, that of the gospel: see note on Jeremiah 32:40. Then thou shalt remember thy ways, and be ashamed — Thou shalt be affected with a deep sense of, and contrition for, thy former provocations, as a necessary preparation for thy conversion. When thou shalt receive thy sisters — Converted with thee to Christianity; when the Gentiles, now strangers, but then sisters, shall be admitted with thee into the Christian Church. And I will give them unto thee for daughters — As daughters hearken to, and obey their mothers, so shall the Gentiles, brought into the church of God, hearken to his word, which is there declared, and which first went forth from Jerusalem. “Even in the times of the apostles, there was a particular deference paid to the church of Jerusalem, as the mother church of the Christian world: see Romans 15:26, 27. Accordingly, she is styled the mother of all churches, by the second general council in their synodical epistle: see Theod., Hist. Ecclesiastes, lib. 5. c. 9. A title which the Church of Rome now assumes, without any pretence from Scripture or antiquity.” — Lowth. Not by thy covenant — Not by that old covenant, which was violated; not by external ceremonies, which were a great part of the first covenant; but by that covenant which writes the law in the believer’s heart, and puts the fear of God into his inward parts; the covenant which I will make with you, through the mediation of the Messiah; a covenant founded in the divine love, cemented by the blood of Christ, and freed from the yoke of bondage. The first covenant was only for a time, but this shall be for ever. And thou shalt know that I am the Lord — Shalt know to thy comfort, that I am Jehovah, the source of being and of blessedness, the God of almighty power, of infinite love, and of inviolable faithfulness, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jeremiah 31:34; as conspicuous in my mercies as I was before in my judgments. That thou mayest remember and be confounded — That thou mayest acknowledge, and be deeply sensible, how many and great thy transgressions have been, and how great my mercy is in pardoning so many and such aggravated iniquities; and never open thy mouth any more — Either to justify thyself, or to condemn others, or to quarrel with thy God; because of thy shame — Because shame and sorrow, for thy past sins, will cover thee with confusion. When I am pacified toward thee for all that thou hast done — When I have pardoned all thy transgressions, and am reconciled to thee, notwithstanding thy innumerable provocations. Observe, reader, the more sensible we are of God’s love to us, the more ashamed we are that ever we offended him; and the more our shame for sin is increased, the more will our comfort in God be increased also.

SURE, 60-63.

60. An everlasting covenant — The old covenant is broken, but Jehovah is ready to make a new and everlasting covenant (Ezekiel 36:26; 37:26; Isaiah 54:9, 10; 55:3; Jeremiah 31:34, 36; 32:40; 33:20-22). This covenant will include the despised nations, such as Sodom and Samaria, who in the new spirit of this new testament shall become spiritual (and political?) daughters of Israel (verse 61). What a lofty conception is this which, so many centuries before the breaking down of the wall of partition by the Son of David, could include the Gentile world in God’s best covenant of grace. Surely the prophet to whom Jehovah in such a distant age could reveal such new and splendid truth must have been a mighty spiritual seer!

V. 61. Then-When that new covenant shall take effect. Receive-Admit into church-communion, the Gentiles, now strangers, but then sisters. Thine elder-Those that are greater and mightier than thou; that by their power, wealth and honour are as much above thee as the elder children are above the younger. Thy younger-Thy lesser or meaner sister. For daughters-As daughters hearken to, and obey, so shall the Gentiles brought into the church, hearken to the word of God, which sounded out from Jerusalem. But not-Not by that old covenant which was violated; nor by external ceremonies, which were a great part of the first covenant, but by that covenant which writes the law in the heart, and puts the fear of God into the inward parts.

Verse 61. Thy sisters, thine elder and thy younger] The Gentiles, who were before the Jews were called, and after the Jews were cast off, are here termed the elder and younger sister. These were to be given to Jerusalem for daughters; the latter should be converted to God by the ministry of men who should spring out of the Jewish Church. The former, who were patriarchs, &c., profited by the Lamb who was slain from the foundation of the world. Among the latter the Gospel was preached, first by Christ and his apostles, and since by persons raised up from among themselves.

But not by thy covenant.] This was the ancient covenant, the conditions of which they broke, and the blessings of which they forfeited; but by that new covenant, or the renewal to the Gentiles of that covenant that was made originally with Abraham while he was a Gentile, promising that in his seed all the nations of the earth should be blessed; that covenant which respected the incarnation of Christ, and was ratified by the blood of his cross.

Verses 60-63. Nevertheless, I will remember my covenant with thee, in the days of thy youth — I will yet have some regard for you, because you were formerly my people, by virtue of the covenant that I made with you at your coming out of Egypt. And I will establish with you an everlasting covenant — Such a one as shall never be abolished, namely, that of the gospel: see note on Jeremiah 32:40. Then thou shalt remember thy ways, and be ashamed — Thou shalt be affected with a deep sense of, and contrition for, thy former provocations, as a necessary preparation for thy conversion. When thou shalt receive thy sisters — Converted with thee to Christianity; when the Gentiles, now strangers, but then sisters, shall be admitted with thee into the Christian Church. And I will give them unto thee for daughters — As daughters hearken to, and obey their mothers, so shall the Gentiles, brought into the church of God, hearken to his word, which is there declared, and which first went forth from Jerusalem. “Even in the times of the apostles, there was a particular deference paid to the church of Jerusalem, as the mother church of the Christian world: see Romans 15:26, 27. Accordingly, she is styled the mother of all churches, by the second general council in their synodical epistle: see Theod., Hist. Ecclesiastes, lib. 5. c. 9. A title which the Church of Rome now assumes, without any pretence from Scripture or antiquity.” — Lowth. Not by thy covenant — Not by that old covenant, which was violated; not by external ceremonies, which were a great part of the first covenant; but by that covenant which writes the law in the believer’s heart, and puts the fear of God into his inward parts; the covenant which I will make with you, through the mediation of the Messiah; a covenant founded in the divine love, cemented by the blood of Christ, and freed from the yoke of bondage. The first covenant was only for a time, but this shall be for ever. And thou shalt know that I am the Lord — Shalt know to thy comfort, that I am Jehovah, the source of being and of blessedness, the God of almighty power, of infinite love, and of inviolable faithfulness, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jeremiah 31:34; as conspicuous in my mercies as I was before in my judgments. That thou mayest remember and be confounded — That thou mayest acknowledge, and be deeply sensible, how many and great thy transgressions have been, and how great my mercy is in pardoning so many and such aggravated iniquities; and never open thy mouth any more — Either to justify thyself, or to condemn others, or to quarrel with thy God; because of thy shame — Because shame and sorrow, for thy past sins, will cover thee with confusion. When I am pacified toward thee for all that thou hast done — When I have pardoned all thy transgressions, and am reconciled to thee, notwithstanding thy innumerable provocations. Observe, reader, the more sensible we are of God’s love to us, the more ashamed we are that ever we offended him; and the more our shame for sin is increased, the more will our comfort in God be increased also.

61. But not by thy covenant — Smend and Cornill, “but not because of thy covenant;” Kliefoth and Keil, “though they be not of thy covenant.” None of these new glories of Israel will bring pride, but only shame to the nation’s heart; for the old covenant has been broken and these new honors only come because of the unquenchable mercy and love of the God whom they have dishonored. These come not because of the Mosaic covenant, but are of grace alone. (Compare Romans iii, etc.)

Verses 60-63. Nevertheless, I will remember my covenant with thee, in the days of thy youth — I will yet have some regard for you, because you were formerly my people, by virtue of the covenant that I made with you at your coming out of Egypt. And I will establish with you an everlasting covenant — Such a one as shall never be abolished, namely, that of the gospel: see note on Jeremiah 32:40. Then thou shalt remember thy ways, and be ashamed — Thou shalt be affected with a deep sense of, and contrition for, thy former provocations, as a necessary preparation for thy conversion. When thou shalt receive thy sisters — Converted with thee to Christianity; when the Gentiles, now strangers, but then sisters, shall be admitted with thee into the Christian Church. And I will give them unto thee for daughters — As daughters hearken to, and obey their mothers, so shall the Gentiles, brought into the church of God, hearken to his word, which is there declared, and which first went forth from Jerusalem. “Even in the times of the apostles, there was a particular deference paid to the church of Jerusalem, as the mother church of the Christian world: see Romans 15:26, 27. Accordingly, she is styled the mother of all churches, by the second general council in their synodical epistle: see Theod., Hist. Ecclesiastes, lib. 5. c. 9. A title which the Church of Rome now assumes, without any pretence from Scripture or antiquity.” — Lowth. Not by thy covenant — Not by that old covenant, which was violated; not by external ceremonies, which were a great part of the first covenant; but by that covenant which writes the law in the believer’s heart, and puts the fear of God into his inward parts; the covenant which I will make with you, through the mediation of the Messiah; a covenant founded in the divine love, cemented by the blood of Christ, and freed from the yoke of bondage. The first covenant was only for a time, but this shall be for ever. And thou shalt know that I am the Lord — Shalt know to thy comfort, that I am Jehovah, the source of being and of blessedness, the God of almighty power, of infinite love, and of inviolable faithfulness, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jeremiah 31:34; as conspicuous in my mercies as I was before in my judgments. That thou mayest remember and be confounded — That thou mayest acknowledge, and be deeply sensible, how many and great thy transgressions have been, and how great my mercy is in pardoning so many and such aggravated iniquities; and never open thy mouth any more — Either to justify thyself, or to condemn others, or to quarrel with thy God; because of thy shame — Because shame and sorrow, for thy past sins, will cover thee with confusion. When I am pacified toward thee for all that thou hast done — When I have pardoned all thy transgressions, and am reconciled to thee, notwithstanding thy innumerable provocations. Observe, reader, the more sensible we are of God’s love to us, the more ashamed we are that ever we offended him; and the more our shame for sin is increased, the more will our comfort in God be increased also.

62. I will establish — “I” is emphatic in opposition to “not by thy covenant.”

V. 63. Open thy mouth-Neither to justify thyself, or to condemn others, or to quarrel with thy God. Because of thy shame-Such a confusion for thy sin will cover thee. Indeed the more we feel of God’s love, the more ashamed we are that ever we offended him. And the more our shame for sin is increased, the more will our comfort in God be increased also.

Verse 63. When I am pacified toward thee] This intimates that the Jews shall certainly share in the blessings of the Gospel covenant, and that they shall be restored to the favour and image of God. And when shall this be? Whenever they please. They might have enjoyed them eighteen hundred years ago; but they would not come, though all things were then ready. They may enjoy them now; but they still choose to shut their eyes against the light, and contradict and blaspheme. As they do not turn to the Lord, the veil still continues on their hearts. Let their elder brethren pray for them.

For a key to the principal metaphors in this chapter, the reader is referred to the note on the thirteenth verse, which, if he regard not, he will neither do justice to himself nor to the prophet. The whole chapter is a tissue of invective; sharp, cutting, and confounding; every where well sustained, in every respect richly merited; and in no case leaving any room to the delinquent for justification or response.

EZEKIEL

Verses 60-63. Nevertheless, I will remember my covenant with thee, in the days of thy youth — I will yet have some regard for you, because you were formerly my people, by virtue of the covenant that I made with you at your coming out of Egypt. And I will establish with you an everlasting covenant — Such a one as shall never be abolished, namely, that of the gospel: see note on Jeremiah 32:40. Then thou shalt remember thy ways, and be ashamed — Thou shalt be affected with a deep sense of, and contrition for, thy former provocations, as a necessary preparation for thy conversion. When thou shalt receive thy sisters — Converted with thee to Christianity; when the Gentiles, now strangers, but then sisters, shall be admitted with thee into the Christian Church. And I will give them unto thee for daughters — As daughters hearken to, and obey their mothers, so shall the Gentiles, brought into the church of God, hearken to his word, which is there declared, and which first went forth from Jerusalem. “Even in the times of the apostles, there was a particular deference paid to the church of Jerusalem, as the mother church of the Christian world: see Romans 15:26, 27. Accordingly, she is styled the mother of all churches, by the second general council in their synodical epistle: see Theod., Hist. Ecclesiastes, lib. 5. c. 9. A title which the Church of Rome now assumes, without any pretence from Scripture or antiquity.” — Lowth. Not by thy covenant — Not by that old covenant, which was violated; not by external ceremonies, which were a great part of the first covenant; but by that covenant which writes the law in the believer’s heart, and puts the fear of God into his inward parts; the covenant which I will make with you, through the mediation of the Messiah; a covenant founded in the divine love, cemented by the blood of Christ, and freed from the yoke of bondage. The first covenant was only for a time, but this shall be for ever. And thou shalt know that I am the Lord — Shalt know to thy comfort, that I am Jehovah, the source of being and of blessedness, the God of almighty power, of infinite love, and of inviolable faithfulness, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jeremiah 31:34; as conspicuous in my mercies as I was before in my judgments. That thou mayest remember and be confounded — That thou mayest acknowledge, and be deeply sensible, how many and great thy transgressions have been, and how great my mercy is in pardoning so many and such aggravated iniquities; and never open thy mouth any more — Either to justify thyself, or to condemn others, or to quarrel with thy God; because of thy shame — Because shame and sorrow, for thy past sins, will cover thee with confusion. When I am pacified toward thee for all that thou hast done — When I have pardoned all thy transgressions, and am reconciled to thee, notwithstanding thy innumerable provocations. Observe, reader, the more sensible we are of God’s love to us, the more ashamed we are that ever we offended him; and the more our shame for sin is increased, the more will our comfort in God be increased also.

Ver. 63. That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame. Here is a pacification made in the latter day, but not by Aaron. It is by God’s righteous Servant, who shall sprinkle many nations with his blood. Isaiah 52:15. He also shall teach the philosophy of heaven to the nations, which the kings or professors of worldly sciences had neither heard nor known. In all the bible there is no text so proper as this to touch the heart of backsliders, to remember, as when the prodigal came to himself, and to be confounded with the aboundings of grace to the chief of sinners. It is grace, grace that shall be the song of Zion in the future age. “Oh come, let us sing unto the Lord. Let us heartily rejoice in the strength of our salvation.”

63. That thou mayest… never open thy mouth any more — Jehovah will shame his faithless bride, but it will be so plainly an act of love and be so quickly followed by loving-kindness that she will sit silent, her old impudence all gone, confounded at her divine husband’s goodness. She will no longer blame her misfortunes upon God or heredity, as she had been accustomed to do (see especially 18), but will with shamed face blame herself alone and will repent, when I am pacified (rather, when I forgive thee).