Ezekiel 16:27

KJV

Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary [food], and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.

KJV (with Strong's)

Behold, therefore I have stretched out {H5186} my hand {H3027} over thee, and have diminished {H1639} thine ordinary {H2706} food, and delivered {H5414} thee unto the will {H5315} of them that hate {H8130} thee, the daughters {H1323} of the Philistines {H6430}, which are ashamed {H3637} of thy lewd {H2154} way {H1870}.

Complete Jewish Bible

So now I have stretched out my hand over you, diminished your ration of food and put you at the mercy of those who hate you, the daughters of the P'lishtim, who find your lewd behavior revolting.

Berean Standard Bible

Therefore I stretched out My hand against you and reduced your portion. I gave you over to the desire of those who hate you, the daughters of the Philistines, who were ashamed of your lewd conduct.

American Standard Version

Behold therefore, I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, that are ashamed of thy lewd way.

Commentary

### SUMMARY
Ezekiel 16:27 presents a stark declaration of God's judgment upon Jerusalem, personified as an unfaithful bride who has engaged in egregious spiritual harlotry. This divine discipline manifests in a two-fold consequence: God's active withdrawal of sustenance, leading to scarcity and hardship, and a humiliating subjugation to her long-standing enemies, specifically the Philistines. The profound irony of the verse lies in the fact that even these pagan adversaries, despite their own idolatrous practices, are depicted as being utterly ashamed of Jerusalem's extreme moral and spiritual degradation, underscoring the unparalleled depth of her covenant unfaithfulness.

### CONTEXT
* **Literary Context:** Ezekiel 16 is an extended and powerful allegory, portraying Jerusalem as a foundling child rescued, nurtured, and adorned by Yahweh, only to grow into an unfaithful bride who betrays her covenant vows through rampant idolatry and illicit alliances. The preceding verses ([Ezekiel 16:1-26](/ezekiel/16-1 "Ezekiel 16:1-26 - Jerusalem's Spiritual Harlotry")) meticulously detail Jerusalem's escalating spiritual adultery, her adoption of pagan practices, and her alliances with foreign nations, all depicted as acts of prostitution. This narrative builds an irrefutable case for divine judgment, demonstrating that Jerusalem's sin was not merely a lapse but a profound and persistent betrayal of her exclusive relationship with God. Verse 27 marks a pivotal shift from the indictment of sin to the pronouncement of specific punitive measures, initiating the phase of divine retribution that would justly befall the city for her unparalleled depravity. The severity of this judgment is further emphasized by comparing Jerusalem's wickedness to that of Samaria and Sodom later in the chapter, as seen in [Ezekiel 16:44-59](/ezekiel/16-44-59 "Ezekiel 16:44-59 - Jerusalem's Sin Compared to Samaria and Sodom").
* **Historical & Cultural Context:** The prophecy of Ezekiel was delivered during the Babylonian exile (circa 593-571 BC), a period when Jerusalem had already endured initial stages of conquest and was rapidly approaching its final destruction. Historically, Judah, despite prophetic warnings, repeatedly sought political alliances with powerful foreign nations such as Egypt and Assyria, rather than placing her trust in Yahweh. These alliances frequently necessitated the adoption of the religious practices and idols of their partners, which God unequivocally condemned as spiritual infidelity. Culturally, the concept of a covenant marriage between God and Israel was a foundational theological pillar, making the metaphor of spiritual harlotry particularly potent and offensive. The specific mention of "the daughters of the Philistines" is highly significant. The Philistines were ancient, persistent enemies of Israel, consistently associated with idolatry and paganism, as evidenced by their worship of Dagon in [1 Samuel 5:1-5](/1_samuel/5-1-5 "1 Samuel 5:1-5 - The Ark of the Covenant in Philistine Territory"). The profound irony in this verse—that even these traditional adversaries, themselves steeped in paganism, would be "ashamed" of Jerusalem's "lewd way"—underscores the extreme depth of Jerusalem's moral and spiritual depravity. It implies that Jerusalem had descended to a level of wickedness that was shocking even to those who did not adhere to the Mosaic Law or worship Yahweh.
* **Key Themes:** This verse powerfully contributes to several overarching themes present throughout Ezekiel and the broader prophetic corpus. Firstly, it highlights **Divine Judgment and Discipline**, emphasizing God's active and just intervention in human affairs to bring consequences for covenant unfaithfulness. God's "stretched out my hand" is a recurring motif signifying His sovereign power and often His punitive judgment, as seen in the plagues upon Egypt in [Exodus 7:5](/exodus/7-5 "Exodus 7:5 - God's Stretched Out Hand in Judgment") or the judgment upon Israel in [Isaiah 9:12](/isaiah/9-12 "Isaiah 9:12 - God's Hand Stretched Out Still"). Secondly, the verse underscores the severe **Consequences of Spiritual Adultery and Idolatry**. The "diminished thine ordinary [food]" points to famine and scarcity, a common covenant curse for disobedience (e.g., [Deuteronomy 28:48](/deuteronomy/28-48 "Deuteronomy 28:48 - Covenant Curses for Disobedience")), while being "delivered thee unto the will of them that hate thee" signifies foreign subjugation and oppression, a direct result of forsaking God's protection. Thirdly, the verse vividly illustrates **Extreme Degradation and Shame**. The fact that even the Philistines, a people not bound by Israel's covenant, found Jerusalem's behavior shameful accentuates the profound moral and spiritual corruption that had permeated the city. This theme of shame and humiliation is central to Ezekiel's portrayal of Jerusalem's fall, demonstrating the utter disgrace brought upon God's name by His people's actions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **diminished (Hebrew, _gâraʻ'_):** From the primitive root H1639, meaning "to scrape off; by implication, to shave, remove, lessen, withhold." In this context, it signifies God's active reduction or withdrawal of the customary provisions and blessings He had bestowed upon Jerusalem. It implies a deliberate act of divine judgment, leading to scarcity and hardship, contrasting sharply with the abundance God had previously provided.
* **ordinary (Hebrew, _chôq'_):** From H2706, meaning "an enactment; hence, an appointment (of time, space, quantity, labor or usage); appointed, bound, commandment, convenient, custom, decree(-d), due, law, measure, portion, set time, statute, task." Here, "ordinary food" (with "food" supplied in KJV) refers to the customary, allotted portion or sustenance that was due to Jerusalem. The diminishing of this "chôq" indicates a disruption of the divinely established order and provision, leading to a state of deprivation. It highlights that God is withholding what was once a guaranteed, customary blessing.
* **lewd (Hebrew, _zimmâh'_):** From H2154, meaning "a plan, especially a bad one; heinous crime, lewd(-ly, -ness), mischief, purpose, thought, wicked (device, mind, -ness)." This powerful term describes Jerusalem's "way" or conduct as utterly depraved, scandalous, and morally abhorrent. While often associated with sexual immorality, in Ezekiel 16, it primarily refers to the spiritual harlotry of idolatry and the heinous acts committed in the pursuit of foreign alliances and gods. It emphasizes the extreme wickedness and calculated evil of Jerusalem's actions in God's sight.

#### Verse Breakdown
* **"Behold, therefore I have stretched out my hand over thee":** This opening clause serves as a solemn and emphatic declaration of divine judgment. "Behold" (Hebrew _hinneh_) functions as an imperative, calling for immediate attention to a significant pronouncement. "Therefore" explicitly links the impending judgment to the preceding detailed narrative of Jerusalem's profound unfaithfulness. God's "stretched out my hand" (Hebrew H5186 _nâṭâh_ and H3027 _yâd_) is an anthropomorphic expression signifying His active, powerful, and decisive intervention, often in judgment or deliverance. Here, it denotes an act of punitive discipline, asserting God's sovereign authority and unwavering intent to bring consequences upon His wayward people.
* **"and have diminished thine ordinary [food]":** This phrase describes the first tangible consequence of God's judgment: a reduction of sustenance and provision. The term "diminished" (Hebrew H1639 _gâraʻ_) implies a deliberate act of withholding or reducing what was once generously given. "Ordinary [food]" (Hebrew H2706 _chôq_) refers to the customary, allotted provisions and blessings that God had previously supplied as part of His covenant faithfulness. This signifies famine, scarcity, or a general lack of resources, directly impacting the physical well-being of the city and serving as a tangible sign of God's withdrawal of blessing due to their spiritual unfaithfulness.
* **"and delivered thee unto the will of them that hate thee, the daughters of the Philistines":** This clause details the second, equally humiliating consequence: subjugation to enemies. God "delivered" (Hebrew H5414 _nâthan_) Jerusalem, implying a surrender or abandonment, into the "will" (Hebrew H5315 _nephesh_, here signifying the desire, power, or very being) of those who "hate" (Hebrew H8130 _sânêʼ_) her. The specific mention of "the daughters of the Philistines" (Hebrew H1323 _bath_ and H6430 _Pᵉlishtîy_) is profoundly ironic and deeply shaming. The Philistines were long-standing adversaries, and being subjected to their power would have been an immense national humiliation for Israel, a once-proud nation chosen by God.
* **"which are ashamed of thy lewd way":** This final clause intensifies the irony and shame to an almost unbearable degree. The Philistines, a pagan nation not bound by Israel's covenant with Yahweh, are depicted as "ashamed" (Hebrew H3637 _kâlam_) of Jerusalem's "lewd way" (Hebrew H2154 _zimmâh_ and H1870 _derek_). This highlights the extreme depth of Jerusalem's moral and spiritual corruption. Her rampant idolatry and spiritual harlotry had become so egregious and scandalous that even those outside the covenant, who themselves engaged in pagan practices, found her behavior utterly depraved and shocking. This statement serves as the ultimate indictment, demonstrating that Jerusalem had fallen below the moral standards of even her pagan neighbors, bringing ultimate disgrace upon God's name.

#### Literary Devices
Ezekiel 16:27 employs several powerful literary devices to convey its message of judgment and profound shame. The entire chapter functions as an extended **Allegory**, where Jerusalem is vividly personified as an unfaithful wife, and her spiritual unfaithfulness is graphically depicted as literal prostitution. This allegorical framework allows Ezekiel to communicate complex theological truths about God's covenant relationship with Israel in a visceral and emotionally charged manner. The phrase "stretched out my hand" is a classic example of **Anthropomorphism**, attributing human physical actions to God, thereby emphasizing His direct, personal, and powerful involvement in the unfolding judgment. Most strikingly, the verse utilizes profound **Irony** in its depiction of the Philistines. For centuries, the Philistines were Israel's bitter enemies, consistently portrayed as morally inferior pagans. The fact that these "daughters of the Philistines" are "ashamed of thy lewd way" creates a scathing indictment. This ironic twist highlights the unprecedented depth of Jerusalem's moral degradation, suggesting that her spiritual harlotry had become so extreme that it surpassed even the perceived depravity of her pagan adversaries, intensifying the shame and humiliation of God's chosen people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:27 profoundly illustrates the theological principle that God, in His holiness and justice, actively responds to covenant unfaithfulness. The "stretched out hand" signifies not only His power but also His unwavering commitment to uphold His covenant, which includes the consequences for disobedience. Jerusalem's "diminished food" and subjugation to enemies are direct outworkings of the curses stipulated in the Mosaic Covenant, demonstrating that God's warnings are not idle threats but guaranteed outcomes for persistent rebellion. This verse underscores the gravity of idolatry, portraying it as spiritual adultery that breaks the most sacred of relationships. The ultimate shame of being judged by even pagan nations highlights the defilement brought upon God's holy name by His people's actions, emphasizing His zealous jealousy for His glory and His expectation of exclusive devotion from His covenant people.

* [Leviticus 26:18-20](/leviticus/26-18-20 "Leviticus 26:18-20 - Consequences of Disobedience") - This passage outlines the covenant curses, including famine and defeat by enemies, for persistent disobedience and breaking God's statutes, directly paralleling the judgments in Ezekiel 16:27.
* [Jeremiah 2:19](/jeremiah/2-19 "Jeremiah 2:19 - Consequences of Forsaking God") - Jeremiah similarly laments Israel's turning away from God, stating that their own wickedness will correct them and their apostasies will reprove them, leading to bitter consequences and a loss of God's protection.
* [Hosea 2:5-7](/hosea/2-5-7 "Hosea 2:5-7 - Israel's Spiritual Harlotry and Discipline") - Hosea uses similar marital imagery to describe Israel's spiritual harlotry, where God promises to block her way and cause her to return to Him after experiencing hardship, mirroring Ezekiel's themes of judgment and the ultimate purpose of discipline.

### REFLECTION AND APPLICATION
Ezekiel 16:27 serves as a stark warning and a profound call to introspection for believers today. Just as ancient Jerusalem faced severe consequences for forsaking her covenant with God and pursuing idolatry, so too can individuals and communities experience spiritual and relational barrenness when they prioritize worldly desires, material possessions, or fleeting achievements above their devotion to the Lord. The "diminished ordinary food" can be understood metaphorically as a spiritual famine – a lack of true nourishment, peace, and satisfaction that comes only from a vibrant relationship with God. When we chase after "other lovers" (idols of success, comfort, approval, or self-sufficiency), we inevitably find ourselves "delivered unto the will of them that hate" us – enslaved to anxieties, emptiness, and the very things we thought would bring fulfillment. The ultimate shame of the Philistines being appalled by Jerusalem's "lewd way" challenges us to consider if our own lives, in their pursuit of worldly values, are bringing shame to the name of Christ, even in the eyes of those who do not know Him. God's discipline, though painful, is ultimately an act of holy love, intended to expose our idolatry, lead us to repentance, and draw us back into a renewed and exclusive relationship with Him, where true sustenance, freedom, and honor are found.

#### Questions for Reflection
* **What "ordinary food" or spiritual sustenance might God be diminishing in my life, indicating a subtle shift in my priorities away from Him?**
* **In what ways might I be pursuing "lewd ways" or spiritual compromises that, even to an unbelieving world, appear inconsistent with a life devoted to Christ?**
* **How does the shame experienced by Jerusalem in this verse challenge my own comfort with cultural norms that may contradict biblical truth?**
* **What specific idols or worldly pursuits might be competing for God's rightful place in my heart, and what steps can I take to repent and return to exclusive devotion?**

### FAQ
**Why are the Philistines, a pagan nation, portrayed as being "ashamed" of Jerusalem's behavior?**

Answer: The portrayal of the Philistines being "ashamed" of Jerusalem's "lewd way" is a powerful literary device emphasizing the extreme depth of Jerusalem's moral and spiritual degradation. It highlights the profound irony that even a traditional enemy, known for its own pagan practices and often viewed as morally corrupt by Israel, found Jerusalem's actions—specifically her rampant idolatry and spiritual harlotry—to be utterly scandalous and depraved. This suggests that Jerusalem had sunk to a level of wickedness that transcended even the perceived moral boundaries of the Gentile nations, bringing immense shame upon God's name and His chosen people. It underscores that Jerusalem's covenant unfaithfulness was not merely a private matter but a public disgrace, as seen in other prophetic condemnations of Israel's sin among the nations (e.g., [Ezekiel 36:20-23](/ezekiel/36-20-23 "Ezekiel 36:20-23 - God's Name Profaned Among the Nations")).

**What does "diminished thine ordinary [food]" signify beyond literal famine?**

Answer: While "diminished thine ordinary [food]" certainly points to literal famine and scarcity as a consequence of God's judgment (a common covenant curse, as in [Deuteronomy 28:48](/deuteronomy/28-48 "Deuteronomy 28:48 - Covenant Curses for Disobedience")), it also carries broader spiritual implications. The "ordinary food" (Hebrew _chôq_) refers to the customary, allotted provisions and blessings that God had faithfully provided to Israel as part of their covenant relationship. Spiritually, this can signify a withdrawal of God's favor, His spiritual nourishment, and the blessings that flow from a right relationship with Him. When a people or individual turns away from God, they may experience a "famine" of His presence, guidance, and peace, leading to spiritual emptiness and dissatisfaction, even if physical needs are met. It represents the natural consequence of forsaking the true source of life and sustenance, as depicted in [Amos 8:11-12](/amos/8-11-12 "Amos 8:11-12 - A Famine of Hearing the Words of the Lord").

**How does God's judgment in this verse reconcile with His love for His people?**

Answer: God's judgment, as seen in Ezekiel 16:27, is not antithetical to His love but rather an expression of His holy love and justice. As a faithful covenant partner, God holds His people accountable for their unfaithfulness. His discipline, though painful, is intended to expose sin, lead to repentance, and ultimately restore the relationship. Just as a loving parent disciplines a wayward child for their own good, God's "stretched out hand" is a corrective measure designed to bring Jerusalem to a place of humility and recognition of her sin. The severity of the judgment reflects the depth of the betrayal, yet the very act of judgment implies that God has not abandoned His people entirely. The overarching narrative of Ezekiel, particularly in later chapters (e.g., [Ezekiel 36](/ezekiel/36 "Ezekiel 36 - Restoration of Israel")), reveals God's ultimate purpose is not destruction but restoration, demonstrating that His love endures even through the necessary process of discipline.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:27, with its themes of profound unfaithfulness, divine judgment, diminished sustenance, and ultimate shame, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Jerusalem's "lewd way" and spiritual harlotry, which brought upon her the curse of diminished food and subjection to enemies, represent humanity's universal sin and rebellion against God. We, too, have turned from God, pursuing our own "lewd ways" and creating idols that promise satisfaction but lead only to spiritual famine and enslavement to sin. The judgment that fell upon Jerusalem foreshadows the righteous wrath of God against all sin. However, in a profound act of divine love, Jesus Christ, the spotless Lamb of God, willingly bore the full weight of this judgment and shame on the cross. He became a curse for us, taking upon Himself the "diminished food" of God's presence and the ultimate spiritual desolation, so that we might receive the true "bread of life" and never hunger (as promised in [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). The shame that Jerusalem experienced was absorbed by Christ, who endured the ultimate public humiliation, being "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")) and dying naked on a cross. Through His sacrifice, He delivers us from the "will of them that hate" us—the dominion of sin and death—and brings us into a new covenant of grace ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Christ, the Mediator of a Better Covenant")). Thus, what Ezekiel 16:27 describes as a punitive act against a faithless people becomes, in Christ, the very means by which God's justice is satisfied and His boundless love is extended to all who believe, offering true spiritual sustenance and freedom from eternal shame.

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

Isaiah 9:12

The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand [is] stretched out still.

Ezekiel 16:57

Before thy wickedness was discovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] round about her, the daughters of the Philistines, which despise thee round about.

Ezekiel 16:37

Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

Deuteronomy 28:48

Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all [things]: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

Deuteronomy 28:57

And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

Ezekiel 16:47

Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.

2 Chronicles 28:18

The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.