Ezekiel 16:13 Kommentar

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.

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

(Verse 13.) And you are adorned with gold and silver. We have often said that gold pertains to the mind, and silver to eloquence. May the Lord grant us to receive divine understanding and wisdom, and to bring forth with eloquence what we conceive in our minds, and by no means to make an idol out of them as heretics do, of whom it is written: 'I gave them silver and gold, but they made a Baal out of silver and gold' (Hosea 2:8). And this, according to spiritual understanding, is more suited to the adornment of women. Otherwise, silver, a cheaper material, is suitable for the adornment of rustic and poor maidservants, which does not befit Jerusalem, which is said to have advanced to being a queen. And you are dressed in fine linen and embroidered cloth and many colors, 70: And your clothing is made of fine linen, embroidered with multicolored thread. The Hebrew word "Mesi" here, Theodotion has translated as "bysso" above, Aquila has translated it as "ἄνθιμον," Symmachus as "polymitum." But we have said above that "polymitum" is similar to Symmachus' translation, meaning fine linen. The LXX has translated it as "trichapta," preserving the previous interpretation, in order to show a similarity to fine hair in the clothing. But all the adornment of women is described, such as bathing, cleaning, anointing with oil, and dressing in colorful garments, wearing hyacinth on their feet, girding themselves with fine linen, wearing fine and delicate clothes, wearing bracelets and a golden necklace, hanging circles on their ears, and small wheels, wearing a diadem on their head, decorated with gold and silver. Even though silver is a cheaper material and is brought in last. You are dressed in fine linen and multicolored clothes; or, as the Septuagint translated, with a cloak and a mantle, for these things signify not only that she was adorned in her physical appearance and had all the jewelry of women, but also that she was attentive to her bed and couch with marital diligence, so that after fulfilling these things, she would come to the delights of food, and not allow anything to be lacking even in these things. We will adapt all these things according to the higher explanation of spiritual intelligence: so that they may be covered with a fine fabric and delicate, so as not to burden the delicate limbs of the spouse with a heavy load of garments, but also to provide both utility and beauty. You have eaten both honey and oil, and you have become exceedingly beautiful. After clothing, she takes care of food, so that she may eat the honey and oil, or in parts, as many believe, or in a mixture of the three, sweeter bread, which is the bread that descended from heaven (John 6); and under three names, as some think, it indicates the sacrament of the Trinity: not that there is a different substance for each; but so that through the different names of honey, oil, and flour, the unity of the Father, Son, and Holy Spirit may be shown. And it should be noted that in many sacrifices, fine flour is offered, the purest part of the wheat, as it is written: And he fed them with the fat of wheat (Psalm 80:17): not barley or bran, which are only offered when the husband is moved by a spirit of jealousy. In the Book of Judges we read about Deborah (Judges 4), who is interpreted as a bee, whose prophecies are the sweetest honey, and she is related to the Holy Spirit, who is called by the Hebrews in the feminine gender, Rua. In the Gospel of the Hebrews, which the Nazarenes read, the Savior is presented speaking: 'My mother, the Holy Spirit, has taken me just now.' Furthermore, the wheat that is made into dough is related to the Lord, who says about himself, 'Unless a grain of wheat falls into the earth and dies, it remains alone. But if it dies, it yields much fruit' (John 12:24). And the oil, which sustains and refreshes the limbs of the weary, and is the nourishment of light, and with which the constant light of the lamp is kindled in the tabernacle of God, is said to symbolize the Father. All of these bestow grace on those who believe, as the Apostle says: There are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all (1 Corinthians 12:4-5). Whoever eats this food, and that most sweet and delightful bread, and is nourished and fed by the splendor of the oil, will be transformed into beauty and become exceedingly beautiful, not once, but repeatedly, excessively, exceedingly. For indeed, the repeated adverb adds weight to the speech: so much so that nothing can be added beyond the greatness of beauty. And you have succeeded in the kingdom. This is not found in the Septuagint, which perhaps those in Alexandria who were translating the Scriptures from Hebrew to Greek out of fear of offending the king of Egypt did not include, while they were stating that Jerusalem was the rightful kingdom from God. Although learned men attest that they have translated only the five books of Moses (See above, chapter V). After an abundant display of ornaments, after a crown, after an abundance of gold and silver, after beautiful garments and robes, after incredible splendor, he advances to be queen, because she is the city of a great king, of whom it is written: Give your judgment to the king, and your justice to the king's son (Psalm 17:1). And in the Apocalypse of John, Jerusalem is described as a bride adorned and prepared for her husband (Rev. 21). In the Psalms also, it is said of the same: The queen stood at your right hand in a golden robe, adorned with various decorations (Ps. 44:10). But everything we say about Jerusalem, so as not to dwell on individual details and not to make the size of the books tedious for readers, let us refer to the Church. For if Jerusalem, according to the Apostle (Gal. 4), is our mother; and our mother is the Church: therefore, Jerusalem is the Church, the mother of the primitive ones who are described in heaven.

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.

Thus wast thou decked, etc. - The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, etc. 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 the note on Eze 16:63 (note).

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.

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