เอเสเคียล 16:33 วิจารณ์

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 the contrary is in thee from other women in thy whoredoms,.... Of which an instance is given before, and another is added, with the repetition of the former: whereas none followeth thee to commit whoredoms; the Jews followed the examples, customs, and practices of the Gentiles, in worshipping of their idols; but the Gentiles did not follow the Jews, they kept to their own gods, and did not worship the God of Israel; which with respect to their own gods would have been fornication; and whereas it is usual for men to follow after whorish women, and solicit them by gifts and presents, or promises, and not for them to follow the men, court and solicit them; on the other hand, the Jews, who are compared to a whorish woman, followed after their lovers, and not their lovers after them: or, "after thee there was not", or "shall not be fornication" (o); like to thine; it being such as never had been, nor never would be the like again: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary; to all other lewd women, who take, but give no reward. (o) "et post te non fornicatio fuit", Pagninus, Montanus; "nec post te fuit sic fornicatum", so some in Vatablus; "post te non erit fornicatio", Calvin.

The husband of the soul is the word of God, a spouse truly loving, who has given her chastity, justice and all the other gifts.

(Verse 32 and following) But like an adulterous woman, who brings in strangers over her husband. All prostitutes receive payment: but you have given payment to all your lovers, and you would give them anything to come in to you from every direction to fornicate with you. And it happened in you contrary to the custom of women in your fornications, and there will be no fornication after you. For in that you have given payment, and have not received payment: it has become contrary to you. LXX: The adulterous woman − similar to you: receiving rewards from her husband: she gave rewards to all who fornicated with her, and you gave rewards to all your lovers, and you burdened them to come to you, going around in your fornication. And it happened in you that you turned against other women in your fornication, and they did not fornicate after you: because you gave rewards, and rewards were not given to you: and it happened in you that you turned against. What is written in the Septuagint is not found in Hebrew and disrupts the order of the reading, and it raises a significant question: which woman is being referred to when it is said that Jerusalem herself is an adulterous woman? So Jerusalem took all the abundance of things that had been given to her by the generosity of her husband, and she gave them to others, namely demons and idols, according to what is written in Hosea: 'And she did not know that I gave her grain, wine, oil, and multiplied her silver; but she made Baals, silver and gold' (Hosea 2:8). Therefore, in his anger, he immediately declares: 'Therefore, I will take back my grain in its time and my wine in its season; and I will take away my wool and my linen, so as not to cover her disgrace anymore. And now I will uncover her immorality in the sight of her lovers, and no one will rescue her from my hand.' And while all women usually receive payment from their lovers, Jerusalem did the opposite, giving more than she received. And to show the extent of her generosity, she would burden them, saying, 'Come to me often,' so that there would be no neighbor who would not be mixed up in her dishonor. And indeed, Jerusalem surpassed other prostitutes in this as well, not only giving what she had earned through the shameful practice, but also giving marital gifts to her lovers and her adulterers. So great was the example of the adulteress in all its magnitude of shame, that it is preferred not only to those present, but also to future prostitutes. Hence, we have interpreted it according to Symmachus: 'And after you there shall be no more fornication.' For by comparing yourself, all subsequent fornication will be considered less serious. Whatever we have said about Jerusalem, it applies to the Church and the souls of the believers, who give their lovers the gifts of marriage, namely gold in a metaphorical sense, and silver in speech, and clothing, with which our filthiness and shame are concealed; or to contrary strengths, or to masters of perverse doctrines, when they assert that vice does no harm, and that passive lust, according to the genital parts of the body, demands sexual intercourse by natural law: all foods must be used indiscriminately, created for this purpose, to be consumed. Prudence in that only necessary, that it benefits oneself; and justice does not have a place, which if it prevails, one must beg, and other such things. Jerusalem, miserable when receiving these things, in which the vision of peace should be, perverts the sharpness of intellect and the charm of eloquence into ugliness. And for her lovers, she adorned herself against her husband with these ornaments, in which she was adorned by a man for the abuse of good. And what follows: And you gave them that they may enter to fornicate with you from all sides, signifies all types of sins, so that she is not satisfied with just one sin, but endures a hunger for sinning, and is defiled against the laws of nature with all shameful parts up to her head.

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.

Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.