Ezekiel 16:17

KJV

Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

KJV (with Strong's)

Thou hast also taken {H3947} thy fair {H8597} jewels {H3627} of my gold {H2091} and of my silver {H3701}, which I had given {H5414} thee, and madest {H6213} to thyself images {H6754} of men {H2145}, and didst commit whoredom {H2181} with them,

Complete Jewish Bible

You also took your beautiful jewels made of my gold and my silver, which I had given you, and made for yourself male images, with which you continued to prostitute yourself.

Berean Standard Bible

You also took the fine jewelry of gold and silver I had given you, and you made male idols with which to prostitute yourself.

American Standard Version

Thou didst also take thy fair jewels of my gold and of my silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;

Commentary

### SUMMARY
Ezekiel 16:17 delivers a scathing indictment of Jerusalem's profound spiritual infidelity, vividly portraying how the city, personified as an unfaithful bride, perverted the very blessings of gold and silver bestowed upon her by God. Instead of utilizing these divine provisions for His glory and the adornment of His covenant relationship, she shamefully fashioned them into "images of men"—idols—and engaged in egregious spiritual "whoredom" with them, thereby betraying her sacred covenant with the Lord. This verse powerfully underscores the depth of ingratitude and rebellion inherent in misusing God's gracious gifts for unholy, idolatrous purposes.

### CONTEXT
* **Literary Context:** Ezekiel chapter 16 unfolds as an extended and dramatic allegory, masterfully depicting Jerusalem's entire history as a foundling child discovered, nurtured, and lavishly adorned by Yahweh, only to tragically transform into a beautiful yet promiscuous harlot. The narrative commences with Jerusalem's humble, even repulsive, origins, found abandoned and exposed, utterly dependent on God's compassion for survival, as detailed in [Ezekiel 16:1-5](/ezekiel/16-1-5 "Ezekiel 16:1-5 - Jerusalem's Humble Beginnings and God's Compassion"). Subsequently, God enters into a solemn covenant with her, cleansing her from defilement, clothing her in fine raiment, and adorning her with precious jewels, thereby making her exceedingly beautiful and prosperous, as described in [Ezekiel 16:6-14](/ezekiel/16-6-14 "Ezekiel 16:6-14 - God's Covenant and Lavish Adornment of Jerusalem"). However, instead of remaining faithful to her divine Husband, Jerusalem tragically misused her beauty and wealth—gifts explicitly from God—to pursue illicit spiritual relationships through idolatry with surrounding nations. Verse 17 specifically details this egregious misuse of the very precious metals and jewels God had provided, turning them into instruments of spiritual adultery. This act directly precedes further descriptions of Jerusalem's escalating depravity, including sacrificing her own children to idols and forming unholy alliances with pagan powers, as seen in [Ezekiel 16:18-22](/ezekiel/16-18-22 "Ezekiel 16:18-22 - Jerusalem's Escalating Depravity").
* **Historical & Cultural Context:** The historical setting for Ezekiel's prophecy is the tumultuous period leading up to and during the Babylonian exile (6th century BCE). Jerusalem, representing the kingdom of Judah, had consistently engaged in various political alliances with pagan nations such as Egypt and Assyria. These alliances were invariably accompanied by the adoption of their gods and religious practices, a direct and severe violation of the Mosaic covenant, which unequivocally forbade idolatry and religious syncretism. Culturally, the worship of idols fashioned from precious metals was rampant throughout the ancient Near East, often intertwined with fertility cults, astral worship, or the veneration of deities associated with national power and prosperity. The "images of men" (Hebrew: _tselem zâkâr_) most likely refer to anthropomorphic idols, which were widely prevalent. The metaphor of "whoredom" or "prostitution" was a deeply ingrained and universally understood cultural idiom in ancient Israel, signifying a profound betrayal of loyalty and the pursuit of illicit relationships. Its application here powerfully conveyed the gravity of Israel's spiritual unfaithfulness to Yahweh, her divine Husband, making the accusation resonate with powerful emotional and moral weight.
* **Key Themes:** This verse serves as a potent illustration of several overarching themes central to Ezekiel's prophecy and the broader prophetic literature. The foremost theme is **Idolatry as Spiritual Adultery**, where Israel's persistent turning away from Yahweh to worship foreign gods is consistently and graphically depicted as a profound act of marital infidelity and betrayal of the covenant relationship. This motif is a recurring and foundational concept throughout the prophets, powerfully articulated in books like [Hosea 1-3](/hosea/1-3 "Hosea 1-3 - Hosea's Marriage as a Metaphor for Israel's Unfaithfulness") and [Jeremiah 3](/jeremiah/3 "Jeremiah 3 - Israel's Spiritual Adultery and Call to Repentance"). Another critical theme is the **Perversion of Divine Blessings**. God had lavished Jerusalem with immense wealth, beauty, and status, symbolized by the "gold and silver" and "fair jewels." The sin highlighted in Ezekiel 16:17 is not merely the act of idolatry itself, but the egregious and ungrateful act of using God's own provisions—intended for His glory and the well-being of His people—to dishonor Him and serve false deities. This demonstrates extreme ingratitude and a profound misunderstanding of the true source of their prosperity, echoing solemn warnings found in [Deuteronomy 32:15-18](/deuteronomy/32-15-18 "Deuteronomy 32:15-18 - Jeshurun's Rebellion and God's Judgment"). Finally, the passage profoundly underscores **God's Righteous Jealousy and Impending Judgment**, as His deep hurt, anger, and unwavering commitment to His covenant are palpable throughout the chapter, leading to the inevitable pronouncement of severe consequences for Israel's unfaithfulness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **jewels (Hebrew, _kᵉlîy'_):** Derived from a root meaning "something prepared," this highly versatile word refers to any apparatus, implement, utensil, dress, vessel, or weapon. In this context, "jewels" (often translated as "ornaments" or "vessels") specifically signifies the valuable and beautiful items God had bestowed upon Jerusalem as part of her adornment, symbolizing the wealth, status, and blessings He had graciously provided. The choice of this term underscores that these were not items Jerusalem acquired through her own efforts, but direct, unmerited gifts from God, making their subsequent misuse for idolatry an act of profound ingratitude and betrayal.
* **gold (Hebrew, _zâhâb'_):** From an unused root meaning "to shimmer," this term denotes the precious metal, frequently associated with purity, immense value, and even divine presence (e.g., in the construction of the Tabernacle and Temple). Here, the possessive "my gold" explicitly asserts divine ownership, emphasizing that the very material used to fashion idols was God's own property, generously given to Jerusalem as a blessing. This highlights the profound affront to God's proprietorship and boundless generosity, as His gifts were turned against Him.
* **images (Hebrew, _tselem'_):** Derived from an unused root meaning "to shade," this word denotes a phantom, illusion, or resemblance, and specifically refers to a representative figure, most often an idol. The phrase "images of men" (Hebrew: _tselem zâkâr_) further emphasizes that these idols were anthropomorphic, crafted in human form, often representing pagan deities. This stands in stark contrast to the invisible, transcendent God of Israel who strictly forbids any physical representation of Himself for worship. The term highlights the human-made, finite, and ultimately vain and powerless nature of the objects of their misplaced worship.
* **whoredom (Hebrew, _zânâh'_):** This primitive root signifies "to commit adultery" or "to be a harlot," often implying wantonness and promiscuity. While it can refer to literal prostitution, its consistent and predominant use in prophetic literature, as it is here, is figurative: to commit idolatry. It vividly portrays the sacred covenant relationship between God and Israel as a marriage, where turning to other gods is an act of spiritual infidelity and profound betrayal, akin to a wife abandoning her husband for illicit lovers. The severity and emotional depth of the sin are powerfully amplified by this visceral, emotionally charged metaphor.

#### Verse Breakdown
* **"Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee,"**: This opening clause meticulously establishes the divine source and generous nature of the blessings bestowed upon Jerusalem. God explicitly declares that the "fair jewels," "gold," and "silver" were unequivocally His ("my gold and of my silver") and that He, Yahweh, "had given thee" them. This emphasizes God's lavish provision and Jerusalem's complete dependence on His unmerited grace for her wealth, beauty, and status. The focus on the divine origin of these resources sets the stage for the profound perversion and ingratitude that immediately follows.
* **"and madest to thyself images of men,"**: This clause starkly reveals the specific act of perversion and rebellion. The very precious materials provided by God were deliberately used by Jerusalem to create "images of men," referring to idols fashioned in human likeness. This demonstrates a conscious and defiant act of apostasy, transforming the gifts intended for God's glory into objects of false worship. It signifies a tragic shift from worshipping the invisible, living God to venerating man-made, tangible, and ultimately lifeless representations, a direct and egregious violation of the foundational commandments against idolatry.
* **"and didst commit whoredom with them,"**: This final, climactic clause powerfully describes the spiritual consequence and the true nature of Jerusalem's actions. The creation and worship of these idols are not merely artistic or religious deviations, but an act of "whoredom," a profound spiritual adultery. This metaphor vividly emphasizes the betrayal of the sacred covenant relationship with Yahweh. Worshipping these "images of men" was akin to a wife engaging in sexual infidelity with other men, highlighting the depth of Israel's unfaithfulness and the passionate, righteous jealousy of God, her divine Husband.

#### Literary Devices
Ezekiel 16:17, deeply embedded within the intricate tapestry of chapter 16, masterfully employs several potent literary devices to convey its message. The overarching device is **Allegory**, where the entire chapter functions as an extended, detailed narrative in which Jerusalem is personified as a woman, and her historical relationship with God is depicted as a marital covenant. Within this elaborate allegory, **Personification** is central, as Jerusalem is treated as a living, sentient individual capable of receiving gifts, developing beauty, and committing acts of profound betrayal. The most striking and emotionally charged device is **Metaphor**, specifically the sustained metaphor of **Spiritual Adultery** or "whoredom" (Hebrew: _zânâh_). This powerful image transforms the abstract concept of idolatry into a visceral, deeply personal, and emotionally charged act of infidelity against God, her divine husband. The repeated use of "my gold and of my silver" also employs **Possession** to underscore God's absolute ownership of the blessings and the profound ingratitude of using His gifts against Him. Furthermore, there is a strong element of **Irony** woven throughout the verse, as the very blessings bestowed by God—intended to signify His favor and adorn His bride—are tragically perverted into instruments of rebellion and objects of worship that directly rival and dishonor Him.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:17 profoundly illustrates the nature of idolatry as a fundamental betrayal of the covenant relationship with God. It reveals that idolatry is not merely a deviation from proper worship but an act of spiritual adultery, directly affronting God's exclusive claim on His people's devotion and love. The verse also underscores the inherent danger of misusing divine blessings, demonstrating how material prosperity, beauty, and status, when not consecrated to God, can become insidious tools for sin and rebellion. This highlights a universal spiritual principle: anything God graciously gives us can either be a means of glorifying Him and advancing His kingdom or, if perverted by our own desires, an instrument of sin and self-worship, revealing a heart that has tragically turned from its true source of life, provision, and ultimate satisfaction.

* [Exodus 20:4-5](/exodus/20-4-5 "The Second Commandment Against Idolatry"): Directly parallels the condemnation of making "images" and worshipping them, emphasizing God's righteous jealousy and the exclusive nature of His worship.
* [Hosea 2:5](/hosea/2-5 "Israel's Pursuit of Lovers"): Echoes the theme of spiritual whoredom, where Israel attributes her blessings to her "lovers" (false gods) rather than to Yahweh, who was the true provider.
* [Jeremiah 3:9](/jeremiah/3-9 "Judah's Spiritual Adultery"): Further reinforces the concept of spiritual adultery, describing Judah's casual "whoredom" with idols made of "wood and stone," highlighting the widespread nature of this sin.

### REFLECTION AND APPLICATION
Ezekiel 16:17 serves as a timeless and piercing mirror for self-examination, urging us to deeply consider where our deepest loyalties truly lie and how we utilize the manifold blessings God has graciously entrusted to us. In our contemporary context, idolatry extends far beyond physical statues; it encompasses anything—be it wealth, career success, personal relationships, social reputation, comfort, security, or even self-image—that we elevate to a position of ultimate importance, seeking from it the fulfillment, security, identity, or satisfaction that only God can genuinely provide. This verse challenges us to scrutinize our hearts with brutal honesty: are we faithfully using our talents, resources, time, and influence, which are ultimately gifts from God, to build His kingdom and glorify His holy name? Or are we subtly, perhaps even unconsciously, perverting them to serve our own desires, secure our own standing, or worship the "images of men" that our culture relentlessly exalts? True spiritual faithfulness demands a radical reorientation of our affections and priorities, a profound acknowledgment of God as the sole source of all good things, and a deliberate dedication of every aspect of our lives and every blessing we receive back to Him alone, ensuring that our worship is undivided, pure, and singularly focused on Him.

#### Questions for Reflection
* **What "fair jewels" (blessings, talents, material resources, opportunities) has God graciously given me, and how might I be tempted to use them for purposes other than His glory?**
* **In what subtle or overt ways might I be creating "images of men" in my own life—modern-day idols of success, comfort, approval, or self-sufficiency—and committing "whoredom" by seeking ultimate satisfaction or security from them instead of from God?**
* **How can I intentionally and practically re-dedicate my gifts, resources, and every area of my life to God, ensuring that my daily living reflects undivided loyalty and worship to Him alone?**

### FAQ
**What does "images of men" refer to in this context?**

Answer: In Ezekiel 16:17, "images of men" (Hebrew: _tselem zâkâr_) refers to idols that were fashioned in human form. These were physical representations of pagan deities or ancestral figures, crafted from precious materials like the gold and silver that God had generously given to Jerusalem. The phrase emphasizes that these were man-made objects, finite and powerless, contrasting sharply with the invisible, living God of Israel, who strictly forbade the making of any graven image for worship, as explicitly outlined in the [Second Commandment](/exodus/20-4 "Exodus 20:4 - The Second Commandment"). Worshipping such "images of men" was a direct act of rebellion against Yahweh and a profound violation of His covenant.

**Why is idolatry referred to as "whoredom" or "spiritual adultery" in the Bible?**

Answer: The Bible, particularly in the prophetic books like Ezekiel, Hosea, and Jeremiah, frequently employs the vivid and emotionally charged metaphor of "whoredom" or "spiritual adultery" to describe idolatry because it powerfully conveys the nature of Israel's covenant relationship with God. God established a covenant with Israel at Mount Sinai, likening it to a sacred marriage between a faithful Husband (Yahweh) and His chosen wife (Israel). Just as a wife's infidelity breaks the sacred bond of marriage and brings deep pain to her husband, Israel's turning away from Yahweh to worship other gods or engage in pagan practices was seen as a profound betrayal of her covenant vows. It was an act of disloyalty, unfaithfulness, and spiritual promiscuity against the one true God who had chosen, redeemed, sustained, and lavished blessings upon her. This imagery is particularly strong throughout [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - The Allegory of Jerusalem as an Unfaithful Wife"), where Jerusalem is graphically depicted as an unfaithful bride who has abandoned her divine Husband for illicit lovers.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:17, with its poignant depiction of Israel's spiritual adultery and the tragic misuse of God's lavish blessings, finds its ultimate Christ-centered fulfillment in several profound and redemptive ways. First, it starkly highlights humanity's persistent and inherent tendency to turn from the true and living God to worship idols, whether they be tangible images or the more subtle idols of self, wealth, power, or human approval. This deep-seated unfaithfulness, so vividly portrayed in Israel's history, underscores the desperate need for a perfect Bridegroom who would remain utterly faithful, even when His bride was not. Jesus Christ is that faithful Bridegroom, who perfectly fulfilled the covenant that Israel continually broke. Unlike Israel, who squandered God's gifts on idols and self-gratification, Christ perfectly honored God with His entire life, culminating in His ultimate, self-sacrificial death on the cross, where He became the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). He did not use His divine blessings or power for selfish gain but poured out His life to redeem His unfaithful bride, the Church. Through His atoning work, believers are cleansed from the spiritual "whoredom" of idolatry and adorned with His righteousness, becoming a [pure and spotless bride](/ephesians/5-27 "Ephesians 5:27 - Christ's Love for the Church and Her Purity") for Him. Thus, Ezekiel 16:17, by exposing the depth of Israel's sin and the profound betrayal of divine grace, magnificently magnifies the boundless grace, unwavering faithfulness, and redemptive power of Christ, who transforms those who were once spiritually adulterous into His beloved and redeemed people, now called to worship Him alone in spirit and truth ([John 4:24](/john/4-24 "John 4:24 - God is Spirit and must be worshipped in spirit and truth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 23:14

And [that] she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion,

Ezekiel 23:21

Thus thou calledst to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth.

Jeremiah 2:27

Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.

Jeremiah 2:28

But where [are] thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for [according to] the number of thy cities are thy gods, O Judah.

Ezekiel 16:11

I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

Isaiah 57:7

Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

Isaiah 57:8

Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered [thyself to another] than me, and art gone up; thou hast enlarged thy bed, and made thee [a covenant] with them; thou lovedst their bed where thou sawest [it].