Ezekiel 16:43

Translation
King James Version
Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
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KJV (with Strong's)
Because thou hast not remembered H2142 the days H3117 of thy youth H5271, but hast fretted H7264 me in all these things; behold H1887, therefore I also will recompense H5414 thy way H1870 upon thine head H7218, saith H5002 the Lord H136 GOD H3069: and thou shalt not commit H6213 this lewdness H2154 above all thine abominations H8441.
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Complete Jewish Bible
"'Because you didn't remember the condition you were in when you were young, but enraged me with all these things, therefore I will bring [the consequences of] your ways on your own head' says Adonai ELOHIM. "'You committed these obscenities in addition to all your other disgusting practices!
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Berean Standard Bible
Because you did not remember the days of your youth, but enraged Me with all these things, I will surely bring your deeds down upon your own head, declares the Lord GOD. Have you not committed this lewdness on top of all your other abominations?
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American Standard Version
Because thou hast not remembered the days of thy youth, but hast raged against me in all these things; therefore, behold, I also will bring thy way upon thy head, saith the Lord Jehovah: and thou shalt not commit this lewdness with all thine abominations.
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World English Bible Messianic
Because you have not remembered the days of your youth, but have raged against me in all these things; therefore, behold, I also will bring your way on your head, says the Lord GOD: and you shall not commit this lewdness with all your abominations.
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Geneva Bible (1599)
Because thou hast not remembred the dayes of thy youth, but hast prouoked me with all these things, behold, therefore I also haue brought thy way vpon thine head, sayeth the Lord God: yet hast not thou had consideration of all thine abominations.
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Young's Literal Translation
Because thou hast not remembered the days of thy youth, And dost give trouble to Me in all these, Lo, even I also thy way at first gave up, An affirmation of the Lord Jehovah, And I did not this thought for all thine abominations.
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See also
Ezekiel 16:22Ezekiel 11:21Psalms 78:42Ezekiel 22:31Ezekiel 6:9Psalms 106:13Isaiah 63:10
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Jerusalem the Adulterous Wife
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In the KJVVerse 20,806 of 31,102

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SUMMARY

Ezekiel 16:43 delivers a climactic and severe indictment against Jerusalem, personified as an unfaithful wife, encapsulating the profound spiritual infidelity of the nation of Israel. It declares that because of their persistent failure to remember God's foundational grace and their continuous provocation through idolatry and moral depravity, divine judgment is unequivocally certain and will be justly meted out. This recompense will be so comprehensive and humbling that it will serve as a corrective, aiming to prevent the recurrence of such extreme "lewdness" and "abominations" in the future.

CONTEXT

  • Literary Context: Ezekiel 16 unfolds as one of the most elaborate and emotionally charged allegories in the Old Testament, depicting Jerusalem (representing the nation of Israel) as a foundling girl rescued, nurtured, and ultimately married by Yahweh. The chapter begins with God's gracious adoption and lavish provision for Israel, elevating her to a position of unparalleled splendor (verses 1-14). However, the narrative swiftly shifts to Israel's profound betrayal, as she "played the harlot" with foreign nations and their idols, committing spiritual adultery of the most egregious kind (verses 15-34). The preceding verses (35-42) escalate the charges, detailing the specific "lewdness" and "abominations," including child sacrifice and alliances with pagan powers, and announce the impending judgment. Verse 43 functions as a climactic summary of God's grievances, encapsulating the core reasons for the divine wrath before the specific forms of punishment are further elaborated upon in the subsequent verses. It serves as a final, comprehensive indictment of Israel's covenant unfaithfulness, providing the theological justification for the severe judgment to follow.
  • Historical & Cultural Context: The prophecy of Ezekiel was delivered to the Jewish exiles in Babylon during the early 6th century BCE, a period marked by profound national humiliation and theological questioning. Jerusalem's destruction and the exile were direct consequences of centuries of Israel's spiritual decline and covenant breaking. Culturally, the metaphor of marriage was a common covenantal image in the ancient Near East, signifying a binding agreement and exclusive loyalty. For Israel, their covenant with Yahweh at Sinai was inherently a marriage covenant, demanding exclusive devotion to Him as their divine Husband. Their engagement in idolatry, particularly the worship of Baal, Molech, and other regional deities, was thus viewed as spiritual prostitution, a direct violation of the first commandment. The abhorrent practice of child sacrifice, explicitly mentioned in Ezekiel 16:20-21, was a particularly grievous abomination to Yahweh, yet it was tragically adopted by Israel from surrounding nations. The "days of thy youth" refer to Israel's formative period, particularly the Exodus and wilderness wanderings, when God miraculously delivered and sustained them, establishing His covenant. Their failure to remember this foundational grace and their subsequent adoption of pagan practices were not merely legal transgressions but profound acts of betrayal against their divine Husband.
  • Key Themes:
    • Covenant Infidelity and Forgetfulness: The phrase "thou hast not remembered the days of thy youth" underscores Israel's tragic spiritual amnesia. They forgot their humble beginnings, God's miraculous deliverance from Egypt, and the covenant established at Sinai. This forgetfulness of God's past grace and faithfulness is a recurring theme in prophetic literature, often leading to spiritual decline and judgment. It highlights that a failure to remember God's character and His past acts of salvation inevitably results in a departure from His ways, as warned in Deuteronomy 8:11-14.
    • Divine Grief and Provocation: "But hast fretted me in all these things" reveals God's deep emotional response to Israel's persistent unfaithfulness. Their idolatry and spiritual harlotry were not merely abstract violations of law but deeply grieved, vexed, and provoked the Lord God. This speaks to God's personal investment in His covenant relationship with Israel and His righteous indignation at their betrayal. It demonstrates that sin is not just an offense against a rule, but a personal affront to the holy and loving character of God, akin to God's grief over human wickedness in Genesis 6:6.
    • Retributive Justice and Inevitable Consequences: "Behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD" declares the certainty of divine judgment. God's justice ensures that actions have consequences; Israel's sinful "way" and "abominations" would inevitably return upon them. This principle of sowing and reaping is a fundamental biblical truth, emphasizing that God, in His righteousness, will hold His people accountable for their choices. This divine principle is echoed throughout Scripture, affirming God's just governance over His creation and His people, as illustrated in Proverbs 1:31.
    • Purposive Judgment: The concluding clause, "and thou shalt not commit this lewdness above all thine abominations," suggests that the impending punishment would be so severe and humbling that it would serve a corrective purpose. The judgment would not only be punitive but also designed to curb or even prevent Israel from committing such extreme acts of depravity again. It implies a hope for future repentance and a return to faithfulness, even amidst the severity of the consequences, aligning with God's ultimate desire for His people's restoration, as promised in Ezekiel 36:26-27.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Remembered (Hebrew, zâkar', H2142): Meaning "to mark (so as to be recognized), i.e. to remember; by implication, to mention." In this context, Israel's failure to "remember" is not merely cognitive forgetfulness but a profound spiritual amnesia. It signifies a failure to acknowledge, internalize, and live in light of God's past acts of grace, deliverance, and covenant faithfulness, leading to a disregard for their covenant obligations and a descent into idolatry and moral depravity.
  • Fretted (Hebrew, râgaz', H7264): Meaning "to quiver (with any violent emotion, especially anger or fear); be afraid, stand in awe, disquiet, fall out, fret, move, provoke, quake, rage, shake, tremble, trouble, be wroth." The KJV translation "fretted" captures the sense of Israel's actions causing deep vexation, anger, and disquiet to God. It highlights that their sin was not a passive oversight but an active provocation, stirring divine indignation and righteous wrath.
  • Lewdness (Hebrew, zimmâh', H2154): Meaning "a plan, especially a bad one; heinous crime, lewd(-ly, -ness), mischief, purpose, thought, wicked (device, mind, -ness)." This strong term denotes a deliberate, premeditated wickedness, moral depravity, and wicked schemes. In the context of Ezekiel 16, it specifically refers to Israel's spiritual harlotry and idolatry, emphasizing the utter vileness and calculated nature of their betrayal against God.

Verse Breakdown

  • "Because thou hast not remembered the days of thy youth,": This clause identifies Israel's fundamental failure: a profound spiritual forgetfulness. "The days of thy youth" refers to the period of God's initial covenant with Israel, particularly the Exodus and wilderness wanderings, where God rescued them from slavery, provided for them, and established a unique relationship. Their failure to "remember" implies a failure to acknowledge, appreciate, and live in gratitude for God's foundational acts of grace and faithfulness, leading to a disregard for their covenant obligations.
  • "but hast fretted me in all these [things];": This phrase highlights the consequence of their forgetfulness: actively provoking God. Israel's idolatry, spiritual harlotry, and moral abominations were not passive acts but direct affronts that deeply vexed, angered, and grieved the Lord. The phrase underscores the personal nature of Israel's sin as a betrayal against their divine Husband, demonstrating God's righteous indignation at their persistent unfaithfulness.
  • "behold, therefore I also will recompense thy way upon [thine] head, saith the Lord GOD:": This declares the certainty and justice of divine judgment. "Behold" (H1887, hêʼ) draws immediate attention to the solemn declaration. "Recompense thy way upon thine head" signifies a principle of retributive justice, where the consequences of one's actions return upon the perpetrator. God, identified as "the Lord GOD" (H136, ʼĂdônây H3069, Yᵉhôvih), the sovereign and covenant-keeping God, solemnly declares that He will justly repay Israel for their sinful conduct and choices.
  • "and thou shalt not commit this lewdness above all thine abominations.": This final clause indicates the severity and the corrective purpose of the impending judgment. The punishment would be so comprehensive and humbling that it would effectively curb or even prevent Israel from engaging in such extreme forms of "lewdness" (H2154, zimmâh) and "abominations" (H8441, tôwʻêbah) in the future. It suggests that the judgment, while severe, aims to purify and bring about a cessation of their most heinous spiritual and moral depravities, perhaps leading to a future repentance and restoration.

Literary Devices

Ezekiel 16:43, as part of the broader chapter, heavily employs Allegory, where Jerusalem is personified as an unfaithful wife, and God as the betrayed husband. This extended metaphor allows for a powerful and emotionally charged depiction of Israel's covenant infidelity. The phrase "recompense thy way upon thine head" is an example of Poetic Justice or Retribution, where the punishment directly reflects the nature of the crime, emphasizing that their own sinful "way" will be the instrument of their downfall. The concluding statement, "thou shalt not commit this lewdness above all thine abominations," uses Hyperbole to emphasize the extreme nature of the impending judgment and its intended purifying effect, suggesting that the severity of the consequence would be so profound as to prevent such egregious sin from recurring.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 16:43 powerfully encapsulates the tragic interplay between divine covenant faithfulness and human infidelity, a central theme throughout biblical theology. It underscores that God's justice is not arbitrary but a righteous response to deliberate and persistent rebellion, especially from those with whom He has entered into a sacred covenant. The "forgetting" of God's grace and the "fretting" of His Spirit reveal the depth of Israel's spiritual depravity and the personal offense their sin caused to a holy God. Yet, even in the declaration of judgment, there is an underlying redemptive purpose: the severe recompense is designed to bring about a cessation of their most heinous "abominations," hinting at a future purification and restoration, where a humbled Israel might finally return to her God. This tension between judgment and the ultimate goal of restoration is a hallmark of prophetic literature, demonstrating God's unwavering commitment to His covenant people, even through disciplinary means.

REFLECTION AND APPLICATION

Ezekiel 16:43 serves as a profound and sobering mirror for believers today, challenging us to examine the state of our own spiritual remembrance and faithfulness. Just as Israel forgot the "days of her youth"—God's foundational acts of grace and covenant—we too can become complacent, allowing the memory of God's past mercies, His deliverance, and His daily faithfulness to fade. This spiritual amnesia often leads to a subtle but dangerous drift into "lewdness" and "abominations" in our own lives, perhaps not in overt idolatry but in subtle forms of self-reliance, worldly pursuits, or spiritual apathy that "fret" the heart of God. The verse reminds us that God's justice is not merely an Old Testament concept but a timeless truth: persistent unfaithfulness and rebellion against His revealed will will inevitably lead to consequences. However, the ultimate purpose of divine discipline is often redemptive, aiming to purify us and bring us back into alignment with His holy character. This should compel us to cultivate a vibrant, active remembrance of God's grace, to repent swiftly when we recognize our spiritual drift, and to live in a manner that honors the One who has called us into covenant with Himself.

Questions for Reflection

  • In what ways might I, like ancient Israel, be "forgetting the days of my youth"—the foundational acts of God's grace and faithfulness in my life?
  • What attitudes or actions in my life might be "fretting" or grieving the Holy Spirit today?
  • How does understanding the principle of God's "recompense" shape my perspective on sin and its consequences in my own life and in the world?
  • What steps can I take to cultivate a more active and grateful remembrance of God's covenant love and past mercies?

FAQ

Why does God use such harsh and graphic language, like "lewdness" and "harlotry," to describe Israel's sin?

Answer: God uses such strong, anthropomorphic language to convey the depth and severity of Israel's spiritual betrayal. The metaphor of a marriage covenant was deeply understood in ancient Israel, representing the exclusive and intimate relationship between Yahweh and His people. Therefore, Israel's idolatry—worshipping other gods and forming alliances with pagan nations—was not merely a breaking of rules but a profound act of spiritual adultery, a betrayal of the most sacred bond. The terms "lewdness" (H2154, zimmâh) and "abominations" (H8441, tôwʻêbah) emphasize the intentional, depraved, and morally abhorrent nature of their unfaithfulness, highlighting the personal offense to God's holiness and covenant love. This language underscores the gravity of their sin and the righteousness of God's judgment, communicating the profound pain and anger felt by the divine Husband.

Does "recompense thy way upon thine head" imply that God is vengeful?

Answer: While the phrase signifies a severe and certain judgment, it speaks more to God's perfect justice than to a vengeful spirit. "Recompense thy way upon thine head" is a biblical idiom that expresses the principle of divine retribution, where individuals or nations experience the natural and just consequences of their own actions. It aligns with the universal principle of sowing and reaping, as seen in Galatians 6:7. God, as the righteous judge, ensures that sin does not go unaddressed. His recompense is not an act of arbitrary malice but a just and holy response to covenant infidelity and persistent rebellion, ultimately aimed at upholding His righteous character and bringing about correction and purification for His people.

CHRIST-CENTERED FULFILLMENT

Ezekiel 16:43, with its stark portrayal of Israel's profound unfaithfulness and the certainty of divine judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "lewdness" and "abominations" of Israel, which "fretted" God and necessitated "recompense," represent the universal human condition of sin and rebellion against a holy God. Humanity, like Israel, has consistently "not remembered" God's grace, choosing its own "way" over His. Yet, God's ultimate response to this pervasive sin was not merely punitive judgment but redemptive grace through Christ. Jesus, the perfect Lamb of God, became the ultimate "recompense" for our way, taking the full weight of divine judgment upon His own head on the cross (John 1:29). His sacrifice satisfied the demands of God's justice, allowing for forgiveness and reconciliation where only condemnation previously existed (Romans 5:8). Furthermore, Christ establishes a new covenant, not based on human faithfulness that inevitably fails, but on His perfect obedience and the indwelling Spirit, enabling His people to truly "remember" and obey (Jeremiah 31:31-34). The Church, as the Bride of Christ, is called to a faithfulness that Israel could not maintain, empowered by the very Spirit who ensures we do not "fret" God but rather walk in obedience and love, looking forward to the day when Christ presents her to Himself without spot or wrinkle (Ephesians 5:25-27). Thus, the judgment declared in Ezekiel 16:43, while historically fulfilled in Israel's exile, points forward to the greater judgment for sin that Christ bore, and the greater covenant of grace He inaugurated, providing the ultimate solution to humanity's "lewdness" and enabling true remembrance and faithfulness.

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Commentary on Ezekiel 16 verses 35–43

Adultery was by the law of Moses made a capital crime. This notorious adulteress, the criminal at the bar, being in the foregoing verses found guilty, here has sentence passed upon her. It is ushered in with solemnity, Eze 16:35. The prophet, as the judge, in God's name calls to her, O harlot! hear the word of the Lord. Our Saviour preached to harlots, for their conversion, to bring them into the kingdom of God, not as the prophet here, to expel them out of it. Note, An apostate church is a harlot. Jerusalem is so if she become idolatrous. How has the faithful city become a harlot! Rome is so represented in the Revelation, when it is marked for ruin, as Jerusalem here. Rev 17:1, Come, and I will show thee the judgments of the great whore. Those who will not hear the commanding word of the Lord and obey it shall be made to hear the condemning word of the Lord and shall tremble at it. Let us attend while judgment is given.

I. The crime is stated and the articles of the charge are summed up (Eze 16:36) and (as is usual) with the attendant aggravations (Eze 16:43); for when God speaks in wrath he will be justified, and clear when he judges, clear when he is judged; and sinners, when they are condemned, shall have their sins so set in order before them that their mouth shall be stopped and they shall not have a word to object against the equity of the sentence. The crimes which this harlot stands convicted of, and is now to be condemned for, are, 1. The violation of the first two commandments of the first table by idolatry, which is here called her whoredoms with her lovers (so she called them, Hos 2:12, because she loved them as if they had been indeed her benefactors), that is, with all the idols of her abominations, the abominable idols which she served and worshipped. This was the sin which provoked God to jealousy. 2. The violation of the first two commandments of the second table by the murder of their own innocent infants: The blood of thy children which thou didst give unto them. It is not strange if those that have cast off God and his fear break through the strongest and most sacred bonds of natural affection. Their sins are aggravated from the consideration, (1.) Of the dishonour they had thereby done to themselves: "Hereby thy filthiness was poured out; the uncleanness that was in thy heart was hereby discovered and brought to light, and thy nakedness was exposed to view, and thou wast thereby exposed to contempt." God is displeased with his professing people for shaming themselves by their sins. (2.) Their base ingratitude is another aggravation of their sins: "Thou hast not remembered the days of thy youth, and the kindness that was done thee then, when otherwise thou wouldst have perished," Eze 16:43. And, (3.) The vexation which their sins gave to God, whom they ought to have pleased: "Thou hast fretted me in all these things, not only angered me, but grieved me." It is a strange expression, and, one would think, enough to melt a heart of stone, that the great God, who cannot admit any uneasiness, is pleased to speak of the sins and follies of his professing people as fretting to him. Forty years long was I grieved with this generation.

II. The sentence is passed in general: I will judge thee as women that break wedlock and shed blood are judged (Eze 16:38), and those two crimes were punished with death, with an ignominious death. "Thou hast shed blood, and therefore I will give thee blood; thou hast broken wedlock, and therefore I will give it thee, not only in justice, but in jealousy, not only as a righteous Judge, but as an injured and incensed husband, who will not spare in the day of vengeance," Pro 6:34, Pro 6:35. He will recompense their way upon their head, Eze 16:43. In all the judgments God executes upon sinners we must see their own way recompensed upon their head; they are dealt with not only as they deserved, but as they procured. It is the end which their sin, as a way, had a direct tendency to. More particularly, 1. This criminal must be (as is usually done with criminals) exposed to public shame, Eze 16:37. Malefactors are not executed privately, but are made a spectacle to the world. Care is here taken to bring spectators together: "All those whom thou hast loved, with whom thou hast taken pleasure, shall come to be witnesses of the execution, that they may take warning and prevent their own like ruin; and those also whom thou hast hated, who will insult over thee and triumph in thy fall." Both ways the calamities of Jerusalem will be aggravated, that they will be the grief of her friends and the joy of her foes. These shall not only be gathered around her, but gathered against her; even those with whom she took unlawful pleasure, with whom she contracted unlawful leagues, the Egyptians and Assyrians, shall now contribute to her ruin. As, when a man's ways please the Lord, he makes even his enemies to be at peace with him, so when a man's ways displease the Lord he makes even his friends to be at war with him; and justly makes those a scourge and a plague to sinners, and instruments of their destruction, who were their tempters, and with whom they were partakers in wickedness. Those whom they have suffered to strip them of their virtue shall see them stripped, and perhaps help to strip them, of all their other ornaments; to see the nakedness of the land will they come. It is added, to the same purport (Eze 16:41), I will execute judgments upon thee in the sight of many women; thou shalt be made an example of in terrorem - that others may see and fear and do no more presumptuously. 2. The criminal is condemned to die, for her sins are such as death is the wages of (Eze 16:40): They shall bring up a company (that is, a company shall be brought up) against thee, and they shall stone thee with stones, and thrust thee through with their swords; so great a death, so many deaths in one, is this adulteress adjudged to. When the walls of Jerusalem were battered down with stones shot against them, and the inhabitants of Jerusalem were put to the sword, then this sentence was executed in the letter of it. 3. The estate of the criminal is confiscated, and all that belonged to her destroyed with her (Eze 16:39): They shall throw down thy eminent place, and (Eze 16:41) they shall burn thy houses, as the habitations of bad women are destroyed, in detestation of their lewdness. Their high places, erected in honour of their idols, by which they thought to ingratiate themselves with their neighbours, shall be an offence to them, and even they shall break them down. It was long the complaint, even in some of the best reigns of the kings of Judah, that the high places were not taken away; but now the army of the Chaldeans, when they lay all waste, shall break them down. If iniquity be not taken away by the justice of the nation, it shall be taken away by the judgments of God upon the nation. 4. Thus both the sin and the sinners shall be abolished together, and an end put to both: Thou shalt cease from playing the harlot; there shall be no remainders of idolatry in the land, because the inhabitants shall be wholly extirpated, and they shall give no more hire because they shall have no more to give. Some that will not leave their sins live till their sins leave them. When all that with which they honoured their idols is taken from them they shall not give hire any more (Eze 16:41): "Then thou shalt not commit this lewdness of sacrificing thy children, which was a crime provoking above all thy abominations, for thy children shall all be cut off by the sword or carried into captivity, so that thou shalt have none to sacrifice," Eze 16:43. Or it may be meant of the reformation of those of them that escape and survive the punishment; they shall take warning, and shall do no more presumptuously. The captivity in Babylon made the people of Israel to cease for ever from playing the harlot; it effectually cured them of their inclination to idolatry. And then all shall be well, when this is the fruit, even the taking away of sin; then (Eze 16:42) my jealousy shall depart. I will be quiet, and no more angry. When we begin to be at war with sin God will be at peace with us; for he continues the affliction no longer than till it has done its work. When sin departs God's jealousy will soon depart, for he is never jealous but when we give him just cause to be so. Yet some understand this as a threatening of utter ruin, that God will make a full end and the fire of his anger shall burn as long as there is any fuel for it. His fury shall rest upon them, and not remove. Compare this with that doom of unbelievers, Joh 3:36. The wrath of God abideth on them. They shall drink the dregs of the cup, and then God will be no more angry, for he is eased of his adversaries (Isa 1:24), is satisfied in the abandoning of them, and therefore will be no more angry, because there are no more for his anger to fasten upon. They had fretted him, when judgment and mercy were contesting; but now he is quiet, as he will be in the eternal damnation of sinners, wherein he will be glorified, and therefore he will be satisfied.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–43. Public domain.
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Commentary on Ezekiel
(Verse 35 and following) Therefore, prostitute, listen to the word of the Lord. Thus says the Lord God: Because your bronze has been poured out, and your disgrace has been revealed in your fornication (in your adulteries), with your lovers, and with the idols of your abominations, in the blood of your sons, whom you have given to them. Behold, I will gather all your lovers, with whom you have mingled, and all those whom you have loved with all those whom you have hated, and I will gather them against you from all sides, and I will uncover your disgrace before them, and they will see all your shame. And I will judge you with the judgments of adulteresses, and those who shed blood, and I will give you into the blood (Vulg. blood) of fury and zeal, and I will give you into their hands, and they will destroy your brothel, and they will demolish your prostitution house, and they will strip you of your clothes, and they will take away the vessels of your beauty, and they will leave you naked, full of shame. And they will bring a multitude upon you, and they will stone you with stones, and they will kill (Al. mutilate) you with their swords. And they will burn your houses with fire, and they will bring judgment upon you in the eyes of many women, and you will cease to fornicate and no longer give bribes. And my indignation will rest on you, and my jealousy will be taken away from you, and I will rest and not be angry anymore, because you have not remembered the days of your youth and you have provoked me in all these things. Therefore, I have given you your ways upon your head, says the Lord God, and I have not acted according to your wickedness in all your abominations. LXX: Therefore, prostitute, hear the word of the Lord: Thus says the Lord God: Because you have poured out your wrath and your shame will be revealed in your prostitution to your lovers, and in all your wicked thoughts, and in the blood of your sons, whom you have given to them. Therefore, behold, I will gather all your lovers, with whom you have mingled, and all those you loved with all those you hated, and I will gather them against you from all around, and I will reveal your evil deeds to them, and they will see all your shame. And I will avenge on you the vengeance of adulteries and the shedding of blood, and I will put you in the blood of fury and zeal, and I will deliver you into their hands: and they shall demolish your brothel, and destroy your foundation, and they shall strip you of your garments, and they shall take away the vessels of your glory, and they shall leave you naked and full of shame, and they shall bring a multitude upon you, and they shall stone you with stones, and they shall cut you with their swords. And they shall set fire to your houses, and they shall execute punishments on you in the presence of many women: and I will turn you away from fornication, and you shall no longer give rewards, and I will unleash my fury upon you, and my zeal shall depart from you, and I will rest and will be no longer concerned: because you have not remembered the days of your infancy, and you have grieved me in all these things. And behold, I will bring your ways upon your head, declares the Lord God, so that you have done wickednesses above all your other wickednesses. We lay the foundations of the story first. Because you have done these things and those things which the previous speech comprehends: therefore hear, O harlot, what you have done and what you will suffer. You poured out your brass which you received from me, and you gave payment to your lovers, which you should have received, and you killed your sons as you offered them to idols: so that you have become not only an adulteress, but also a murderer of your own children. Therefore, I will gather all your lovers with whom you have prostituted yourself, both those whom you have loved and those whom you have hated, and I will expose you as an adulteress and reveal your nakedness, so that all may see your shame and the genitals for which you were once consumed with passion. All these things are said metaphorically of an adulterous and murderous woman, who not only committed acts of adultery against her husband, but also killed her children. They are spoken concerning Jerusalem and the gathering of all the nations against her, of which she worshiped idols and turned all of God's gifts into their worship, and the temple of Baal must be destroyed and the altars of every city must be overturned by fire, so that nothing remains in her. And just as it is customary for all to throw stones at the adulteress and to slay the harlot, so that she may be killed by the wounds of each: so shall all women see the punishment of the fornicator. Thus, in the sight of others, in the surrounding cities and nations, Jerusalem shall be abandoned. And this shall be done, so that she may cease her whoring and no longer give wages to her lovers, and the anger of God may rest, and He may not be angered by her when she ceases to love. From this we understand that there is great offense, not taken care of by God, but allowed for man's crimes and sins. My zeal will be removed from you, I will rest, and no longer be angry, as if it were someone else, and what has departed from me, and which I have handed over to eternal nakedness. But if Jerusalem has endured this, because it fornicated with idols, what do we think it will endure, when it has killed God's Son? And you have done all these things, forgetting past kindnesses, and you have provoked me to anger, or saddened me, when you should have provoked me to joy with your good works. Therefore, I have also rendered your deeds upon your head. And when I destroy you, O adulteress, I will exercise less of my anger against you than you deserve, so that divine mercy may be shown, that sins may be greater than punishments. According to tropology, every soul receives spiritual money from God, according to the Gospel (Mt. 25, Lk. 19) which is spoken in five and two parables, and of one talent, and ten servants receiving each a single mina, who, when they act negligently, become debtors of fifty (or ten) denarii and five hundred, and because of this, in the presence of lovers, whom we understand as demons and contrary virtues, the ignominy of Jerusalem is revealed, either on the day of judgment or at the time of repentance when they are reproached. And indeed only the omnipotent God sees hidden things, as the Gospel says: And the Father who sees in secret (Matthew 6:6). And in another place: God, who searches the heart and reins (Psalm 7:10). And in the book of Kings: You alone know the hearts of all the sons of men (2 Kings 8). But when it is fulfilled: There is nothing hidden that will not be made manifest, nor secret that will not be revealed (Luke 12:2). And in another place: Judge not before the time, until the Lord comes, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise from God (1 Corinthians 4:5); and when the time of correction comes, then shall be fulfilled what Hosea says: Now their own thoughts have surrounded them (Hosea 7:2). And in another place: Mutual accusations or defenses of thoughts, on the day when God will judge the hidden things of men (Rom. II, 15). And again: Behold the man, and his works before his face. And all who had fornicated with her before will see her disgrace, and God will give it to them in the blood of fury and zeal. For the fury of a man is full against an adulterous wife, and it cannot be redeemed at any price. And the blood of the children can be understood in this way, that we call the good thoughts of men implanted by God in them the children of Jerusalem; the adulteress kills them when she turns to evil deeds. It is also advantageous for Jerusalem, that its brothel be dug up, and the entire seedbed of fornication be destroyed. For when this has been done, it will no longer provide wages, and the wrath of God will rest, and he will not be jealous of its chastity: namely, according to those who understand in a positive sense what is said. Others, however, as we have said above, take the opposite view, that it is a great anger of God not to be angry, since he has once despised the fornicator, and has despaired of his salvation. But if heretics who do not accept the old Testament according to the Septuagint edition criticize this passage that was said: And you were grieved in all these; because God not only receives wrath but also submits to sorrow and sadness, let us ask them how they accept what is certainly a commandment of the good God: Do not grieve the Holy Spirit of God, in whom you were sealed on the day of redemption (Ephesians 4:30). Whatever they may say in defense of that testimony, we will include it in the satisfaction of the present discourse.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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