Ezekiel 16:14 Komentář

Still God is justifying himself in the desolations he is about to bring upon Jerusalem; and very largely, in this chapter, he shows the prophet, and orders him to show the people, that he did but punish them as their sins deserved. In the foregoing chapter he had compared Jerusalem to an unfruitful vine, that was fit for nothing but the fire; in this chapter he compares it to an adulteress, that, in justice, ought to be abandoned and exposed, and he must therefore show the people their abominations, that they might see how little reason they had to complain of the judgments they were under. In this long discourse are set forth, I. The despicable and deplorable beginnings of that church and nation (Eze 16:3-5). II. The many honours and favours God had bestowed upon them (Eze 16:6-14). III. Their treacherous and ungrateful departures from him to the services and worship of idols, here represented by the most impudent whoredom (v. 15-34). IV. A threatening of terrible destroying judgments, which God would bring upon them for this sin (Eze 16:35-43). V. An aggravation both of their sin and of their punishment, by comparison with Sodom and Samaria (v. 44-59). VI. A promise of mercy in the close, which God would show to a penitent remnant (Eze 16:60-63). And this is designed for admonition to us.

INTRODUCTION TO EZEKIEL 16 In this chapter the Jewish nation is represented under the simile of a female infant, whose birth, breeding, marriage, grandeur, and conduct, are described, in order to show the wickedness and ingratitude of, his people; who, on account thereof, are threatened with judgments; though mercy is promised to a remnant that should repent. The prophet is directed to make known to Jerusalem her abominable sins, Eze 16:1; and, in order to this, is bid to take up the following parable of a female infant; whose descent, birth, and wretched condition, at the time of it, are pointed at, Eze 16:3; which are expressive of the low and forlorn estate of the Jews originally; and then follow the benefits and blessings of God bestowed upon them, both in their infant and adult state; the preserving them alive in Egypt, and their multiplication there; and afterwards the covenant made with them, when brought out from thence; and the Lord's espousal of them to himself, as his own people, having a strong affection for them, Eze 16:6; the large provision of good things he made for them, both in the wilderness, and especially in the land of Canaan; the riches he bestowed upon them, and the flourishing and prosperous kingdom he raised them to, which made them famous among all the nations round about them, Eze 16:9; and yet, after all this, such was the ingratitude of this people, as to commit spiritual whoredom, that is, idolatry, to a very great degree, Eze 16:15; which is aggravated by their converting and applying the good things which the Lord gave them to idolatrous uses, Eze 16:16; by sacrificing their sons and daughters to idols, which were the Lord's, Eze 16:20; by not calling to mind the former wretched estate out of which they were brought, Eze 16:22; by building high places in every street and way, and there committing idolatries, Eze 16:23; by the various nations, whose examples they followed, and with whom they joined, as the Egyptians, Assyrians, and Chaldeans, Eze 16:26; and by the great difference between them and all other harlots, whom they exceeded, Eze 16:30; wherefore, on account of all this, they are threatened to be dealt with as an adulterous woman; made a spectacle of; condemned to die, to be stripped, stoned, and burned, Eze 16:35; and, that the Lord might appear to be just in executing such judgments on them, they are declared to be as bad as the Hittites and Amorites their parents; and worse than their sisters Samaria and Sodom; and therefore could expect to fare no better than they; and should become proverb and a byword, and bear their sins, shame, and punishment, in the sight of their neighbours, and be despised by them, Eze 16:44; nevertheless, the covenant of grace made with his chosen people among them should stand firm; which being manifested to them, would be a means of bringing them to a sense of sin, shame for it, and an acknowledgment of the Lord's grace and goodness to them Eze 16:60.

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

In Ezekiel, God speaks to Jerusalem: “You were perfect through my beauty.” And this is the meaning of the text: “You were not perfect through your own works or through your own knowledge and the boasting of your heart but through my beauty, which I had put on you freely through my mercy.”

(Verse 14) And your name went out among the nations because of your beauty, for you were perfect in my splendor which I had placed upon you, says the Lord God. LXX: And your name went out among the nations in your beauty, for it was complete in the beauty which I had placed upon you, says the Lord God. Symmachus interpreted this passage more clearly: And your name went out among the nations, which was perfect because of my dignity, which I had placed upon you, says the Lord God. And this is the meaning: By my favors and my incredible generosity, you have obtained the title of queen, so that the speech of all nations would speak of you, and you would not be praised for your own merits and virtues, but for my perfect generosity. For unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the guard keeps watch in vain (Ps. CXXVI, 1, 2). For neither the one who plants nor the one who waters is anything, but only God who gives the growth (1 Cor. III). For it is not the one who wills or the one who runs, but the mercy of God that makes a difference (Rom. IX, 16): so that after we have done everything we are commanded to do, we may say: We are worthless servants; we have only done what we ought to have done (Luke XVII, 10). Not that by the generosity of God, free will is taken away from man, but rather that freedom itself should have the Lord as its helper.

But since often, when preaching is abundantly poured forth in fitting ways, the mind of the speaker is elevated in itself by a hidden delight in self-display, great care is needed that he may gnaw himself with the laceration of fear, lest he who recalls the diseases of others to health by remedies should himself swell through neglect of his own health; lest in helping others he desert himself, lest in lifting up others he fall. For to some the greatness of their virtue has often been the occasion of their perdition; causing them, while inordinately secure in confidence of strength, to die unexpectedly through negligence. For virtue strives with vices; the mind flatters itself with a certain delight in it; and it comes to pass that the soul of a well-doer casts aside the fear of its circumspection, and rests secure in self-confidence; and to it, now torpid, the cunning seducer enumerates all things that it has done well, and exalts it in swelling thoughts as though superexcellent beyond all beside. Hence under the figure of Jerusalem the soul that is proud in virtue is reproved, when it is said, "Thou wert perfect in my comeliness which I had put upon thee, saith the Lord, and having confidence in thy beauty thou hast committed fornication in thy renown." For the mind is lifted up by confidence in its beauty, when, glad for the merits of its virtues, it glories within itself in security. But through this same confidence it is led to fornication; because, when the soul is deceived by its own thoughts, malignant spirits, which take possession of it, defile it through the seduction of innumerable vices. But it is to be noted that it is said, "Thou hast committed fornication in thy renown": for when the soul leaves off regard for the supernal ruler, it forthwith seeks its own praise, and begins to arrogate to itself all the good which it has received for shewing forth the praise of the giver; it desires to spread abroad the glory of its own reputation, and busies itself to become known as one to be admired of all.

In this chapter the mercy of God to Jerusalem, (or the Jewish Church and nation), is set forth by the emblem of a person that should take up an exposed infant, bring her up with great tenderness, and afterwards marry her, Eze 16:1-14. She is then upbraided with her monstrous ingratitude in departing from the worship of God, and polluting herself with the idolatries of the nations around her, under the figure of a woman that proves false to a tender and indulgent husband, vv. 15-52. But, notwithstanding these her heinous provocations, God promises, after she should suffer due correction, to restore her again to his favor, Eze 16:53-63. The mode of describing apostasy from the true religion to the worship of idols under the emblem of adultery, (a figure very frequent in the sacred canon), is pursued with great force, and at considerable length, both in this and the twenty-third chapter; and is excellently calculated to excite in the Church of God the highest detestation of all false worship.

DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63) cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.

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