เอเสเคียล 16:8 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.

Then washed I thee with water,.... Brought the Israelites out of the mean, abject, servile, and sordid state in which they were, when among the mortar, bricks, and pots, into a state of liberty; so the Targum, "and I redeemed you from the servitude of the Egyptians; and I removed the strength of dominion from you, and brought you into liberty;'' perhaps some reference may be had to the ceremonial ablutions enjoined them; they were washed before the covenant was made with them at Mount Sinai, just referred to; their priests, sacrifices, vessels, and all unclean persons, were to be washed, and purifications were prescribed them: yea, I thoroughly washed away thy blood from thee: as with an inundation overflowing; so the word (p) signifies; very fitly is this mentioned, since in Eze 16:6; they are said to be "polluted in their blood", and now washed from it: all men are defiled with sin, originally, naturally, internally, and universally; nor can they cleanse themselves by anything they can do, God only can; and this he promises to do; and this he does, not with water baptism, which does not take away sin, original or actual; nor with the washing of regeneration, or by regenerating grace; though that is sometimes compared to water; which, among other things, is of a cleansing nature; and of which men are born again, and by it sanctified; and which is done by the Spirit, who is a spirit of judgment and burning, by whom the faith of the daughter of Zion is washed away; and because this is done by the word and ordinances as means, hence these are called waters; see Eze 36:25; yet hereby men are not "thoroughly" washed; though a clean heart is created in them, a new man is formed in righteousness and true holiness; yet the filthiness of the old man remains, which appears in thoughts, words, and actions; but the thorough washing is by the blood of Christ; that is the fountain opened for sin and uncleanness; with this men are washed by Christ from their sins; this has a purgative and cleansing nature; and it cleanses from all sin, and justifies from everyone; so that hereby a man thoroughly washed is clear of all sin, none to be found or seen in him; he is without spot or wrinkle, or any such thing; and has solid peace in his soul; his heart being sprinkled with this blood from an evil conscience, and, being purged, has no more conscience of sin; so that this is expressive of the fulness of justifying and pardoning grace: and I anointed thee with oil; alluding to the anointing oil, with which the priests, tabernacle, and vessels, were anointed; or to the land of Canaan, a land of oil olive, into which the Israelites were brought; or to the custom of washing and anointing women before marriage; see Rut 3:3; and to the use of oil in baths, which was frequent: this may spiritually design the grace of the Spirit, which, like the oil on Aaron's head, is exceeding "precious", as are faith, hope, and love; and, like the "pure" oil for the candlestick, productive of purity of heart, lip, and life; of a delightful smell, as are the church's ointments she has from Christ, Sol 1:3; and very cheering and refreshing, and therefore called oil of gladness, Psa 45:7; and ornamental and beautifying, as all grace is; and oil will not mix with another liquor, as grace will not with sin and corruption, and is of an abiding nature: now it is God that anoints with this; this oil comes from the God of all grace; is fro, in Christ the Holy One, and out of his fulness; from him the head it descends to all his members, and is applied by the blessed Spirit; see Co2 1:21. (p) "ut inundans eluerem sanguinem tuum", Junius & Tremellius, Polanus; "inundavi sanguines tuos", Montanus; "affundendo ablui", Cocceius.

When we are of a greater age and can therefore sin, angels look for a chance to influence us, and that is as true of the angels of God as it is of the angels of Satan.

Let us pray that the mercy of God will come on us and wash away the blood from our souls.

Do not infer from these things that it is about punishment only, but also about the boundless longsuffering of God.

As far as Jerusalem is concerned, let us compare it with our soul, which as long as it is in infancy is unable to sin; but when it comes to that age, many are the lovers of demons and heretics and perverse teachings, which desire to turn aside to it; they are driven away by the protection of the Lord, so that the soul receives not the attendance of the devil but the ministers of a savior.

(Verse 8.) And I passed through you, and I saw you: and behold, your time, the time of lovers. And I spread my garment over you, and covered your shame. Septuagint: And I passed through you, and I saw you, and behold, your time, the time of those who divert: and I spread my wings over you, and covered your shame. What mercy! It was not enough to see her trampled in blood once, and to provoke her to repentance: but again he visited the sinner, and because she was naked, and full of confusion, he came and visited her again, and behold, her time, the time of lovers; whether according to the Septuagint, those who divert, or according to the interpretation of Aquila, the second συναλλαγῆς, namely the betrothal and wedding time; according to the first edition of the same and Theodotion, μαστῶν, which means of breasts: for which Symmachus translates ἀγαπῆς, which signifies love. Therefore, that was the time when women could join men and endure marital intercourse. However, merciful God spread His wings, and He took them in and carried them on His shoulders, according to what is written in the Gospel: \"How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing\" (Luke 12:34)? Or rather, He extended His garment as wings; for this is what the term \"pterygium\" means, with which Ruth covered her feet while sleeping at Boaz's feet (Ruth 3). And on the border, that is, on the hem of our garment, we are commanded to attach hyacinth fringes. This was done in order to cover the shame of Jerusalem, revealing the female genitalia under this name. Indeed, according to the Apostle: We surround the dishonorable parts of our body with greater honor (I Cor. XII, 13). Hence, the Psalmist sings: Blessed are those whose sins are forgiven, and whose sins are covered (Ps. XXXI, 1). This is why Ham, because he did not protect his father, is marked with eternal curse (Gen. IX). Let us turn our thoughts on what we said about Jerusalem to our own soul, which, as long as it remains in infancy, is free from sin. But when the time of its adulthood comes, there are many lovers of demons and heretics, and of perverse teachings, who desire to lead it astray. They are repelled by the protection of God, so that it may not receive the satellites of the devil, but rather the ministers of the Savior. For the diversion of lovers, and the abundance, it is expressed in Hebrew as Dodim (), according to the nature of their language, which means everything that has been turned upside down. The time of love, and the abundance of the lovers of God, can be understood in the cases of Abraham, Isaac, and Jacob: when the Lord promised to them liberation for their people after the slavery in Egypt. And I swore to you; and I made a covenant with you, says the Lord God. LXX: And I swore to you, and I entered into a covenant with you, says Adonai the Lord. For I spread my cloak, or my wings, over you: and I covered your shame: therefore I swore to you, and I entered into a covenant, or testament, with you: that you would be joined to me rather than others who wanted to turn away from you, according to that, The Lord swore and will not regret it: you are a priest forever, according to the order of Melchizedek (Ps. 110:4; Heb. 6). For the end of every controversy is an oath. And I live, says the Lord: unless the sinner repents of evil rather than death (Ezekiel XVIII). Therefore, at the time of the wedding, Israel receives the oath of God, in place of every dowry gift. And because David had said: Remember, O Lord, David, and all his meekness (Psalm CXXXI, 1): he who swears to the Lord, vows to God Jacob; and the Lord himself swears to him, as the Scripture says: The Lord has sworn truth to David, and he will not deceive him (Ibid., 11).

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.

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 Rut 3:9. I - entered into a covenant with thee - Married thee. Espousing preceded marriage.

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 time of love--literally, "loves" (compare Sol 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Gen 15:13-14; Act 7:6-7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (Sol 1:3-6; Jer 31:3; Mal 1:2). spread my skirt over thee--the mode of espousals (Rut 3:9). I betrothed thee (Deu 4:37; Deu 10:15; Hos 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into . . . covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Isa 54:5; Jer 3:14; Hos 2:19-20; Mal 2:14). thou . . . mine-- (Exo 19:5; Jer 2:2).