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Commentary on Ezekiel 16 verses 44–59
The prophet here further shows Jerusalem her abominations, by comparing her with those places that had gone before her, and showing that she was worse than any of them, and therefore should, like them, be utterly and irreparably ruined. We are all apt to judge of ourselves by comparison, and to imagine that we are sufficiently good if we are but as good as such and such, who are thought passable; or that we are not dangerously bad if we are no worse than such and such, who, though bad, are not of the worst. Now God by the prophet shows Jerusalem,
I. That she was as bad as her mother, that is, as the accursed devoted Canaanites that were the possessors of this land before her. Those that use proverbs, as most people do, shall apply that proverb to Jerusalem, As is the mother, so is her daughter, Eze 16:44. She is her mother's own child. The Jews are as like the Canaanites in temper and inclination as if they had been their own children. The character of the mother was that she loathed her husband and her children, she had all the marks of an adulteress; and that is the character of the daughter: she forsakes the guide of her youth, and is barbarous to the children of her own bowels. When God brought Israel into Canaan he particularly warned them not to do according to the abominations of the men of that land, who went before them (for which it had spued them out, Lev 18:27, Lev 18:28), the monuments of whose idolatry, with the remains of the idolaters themselves, would be a continual temptation to them; but they learned their way, and trod in their steps, and were as well affected to the idols of Canaan as ever they were (Psa 106:38), and thus, in respect of imitation, it might truly be said that their mother was a Hittite and their father an Amorite (Eze 16:45), for they resembled them more than Abraham and Sarah.
II. That she was worse than her sisters Sodom and Samaria, that were adulteresses too, that loathed their husbands and their children, that were weary of the gods of their fathers, and were for introducing new gods, a-la-mode - quite in style, that came newly up, and new fashions in religion, and were given to change. On this comparison between Jerusalem and her sisters the prophet here enlarges, that he might either shame them into repentance or justify God in their ruin. Observe,
1.Who Jerusalem's sisters were, Eze 16:45. Samaria and Sodom. Samaria is called the elder sister, or rather the greater, because it was a much larger city and kingdom, richer and more considerable, and more nearly allied to Israel. If Jerusalem look northward, this is partly on her left hand. This city of Samaria, and the towns and villages, that were as daughters to that mother-city, these had been lately destroyed for their spiritual whoredom. Sodom, and the adjacent towns and villages that were her daughters, dwelt at Jerusalem's right hand, and was her less sister, less than Jerusalem, less than Samaria, and these were of old destroyed for their corporeal whoredom, Jde 1:7.
2.Wherein Jerusalem's sins resembled her sisters', particularly Sodom's (v. 49): This was the iniquity of Sodom (it is implied, and this is thy iniquity too), pride, fulness of bread, and abundance of idleness. Their going after strange flesh, which was Sodom's most flagrant wickedness, is not mentioned, because notoriously known, but those sins which did not look so black, but opened the door and led the way to these more enormous crimes, and began to fill that measure of her sins, which was filled up at length by their unnatural filthiness. Now these initiating sins were, (1.) Pride, in which the heart lifts up itself above and against both God and man. Pride was the first sin that turned angels into devils, and the garden of the Lord into a hell upon earth. It was the pride of the Sodomites that they despised righteous Lot, and would not bear to be reproved by him; and this ripened them for ruin. (2.) Gluttony, here called fulness of bread. It was God's great mercy that they had plenty, but their great sin that they abused it, glutted themselves with it, ate to excess and drank to excess, and made that the gratification of their lusts which was given them to be the support of their lives. (3.) Idleness, abundance of idleness, a dread of labour and a love of ease. Their country was fruitful, and the abundance they had they came easily by, which was a temptation to them to indulge themselves in sloth, which disposed them to all that abominable filthiness which kindled their flames. Note, Idleness is an inlet to much sin. The men of Sodom, who were idle, were wicked, and sinners before the Lord exceedingly, Gen 13:13. The standing waters gather filth and the sitting bird is the fowler's mark. When David arose from off his bed at evening he saw Bathsheba. Quaeritur, Aegisthus quare sit factus adulter? In promptu causa est; desidiosus erat - What made Aegisthus an adulterer? Indolence. (4.) Oppression: Neither did she strengthen the hands of the poor and needy; probably it is implied that she weakened their hands and broke their arms; however, it was bad enough that, when she had so much wealth, and consequently power and interest and leisure, she did nothing for the relief of the poor, in providing for whose wants those that themselves are full of bread may employ their time well; they need not be so abundantly idle as too often they are. These were the sins of the Sodomites, and these were Jerusalem's sins. Their pride, the cause of their sins, is mentioned again (Eze 16:50): They were haughty, with the horrid effects of their sins, their abominations which they committed before God. Men arrive gradually at the height of impiety and wickedness. Nemo repente fit turpissimus - No man reaches the height of vice at once. But, where pride has got the ascendant in a man, he is in the high road to all abominations.
3.How much the sins of Jerusalem exceeded those of Sodom and Samaria; they were more heinous in the sight of God, either in themselves or by reason of several aggravations: "Thou hast not only walked after their ways, and trod in their steps, but hast quite outdone them in wickedness, Eze 16:47. Thou thoughtest it a very little thing to do as they did; didst laugh at them as sneaking sinners and silly ones; thou wouldst be more cunning, more daring, in wickedness, wouldst triumph more boldly over thy convictions, and bid more open defiance to God and religion: 'if a man will break, let him break for something.' Thus thou wast corrupted more than they in all thy ways." Jerusalem was more polite, and therefore sinned with more wit, more art and ingenuity, than Sodom and Samaria could. Jerusalem had more wealth and power, and its government was more absolute and arbitrary, and therefore had the more opportunity of oppressing the poor, and shedding malignant influences around her, than Sodom and Samaria had. Jerusalem had the temple, and the ark, and the priesthood, and kings of the house of David; and therefore the wickedness of that holy city, that was so dignified, so near, so dear to God, was more provoking to him than the wickedness of Sodom and Samaria, that had not Jerusalem's privileges and means of grace. Sodom has not done as thou hast done, Eze 16:48. This agrees with what Christ says. Mat 11:24, It shall be more tolerable for the land of Sodom in the day of judgment than for thee. The kingdom of the ten tribes had been very wicked; and yet Samaria has not committed half thy sins (Eze 16:51), has not worshipped half so many idols, nor slain half so many prophets. It was bad enough that those of Jerusalem were guilty of Sodom's sins, Sodomy itself not excepted, Kg1 14:24; Kg2 23:7. And though the Dead Sea, the standing monument of Sodom's sin and ruin, bordered upon their country (Num 34:12), and that sulphureous lake was always under their nose (God having taken away Sodom and her daughters in such way and manner as he saw good, as he says here, Eze 16:50, so as that one thing should effectually make their overthrow an example to those that afterwards should live ungodly, Pe2 2:6), yet they did not take warning, but multiplied their abominations more than they; and, (1.) By this they justified Sodom and Samaria, Eze 16:51. They pretended, in their haughtiness and superciliousness, to judge them, and in the days of old, when they retained their integrity, they did judge them, Eze 16:52. But now they justify them comparatively: Sodom and Samaria are more righteous than thou, that is, less wicked. It will look like some extenuation of their sins that, bad as they were, Jerusalem was worse, though it was God's own city. Not that it will serve for a plea to justify Sodom, but it condemns Jerusalem, against which Sodom and Samaria will rise up in judgment. (2.) For this they ought themselves to be greatly ashamed: "Thou who hast judged thy sisters, and cried out shame on them, now bear thy own shame, for thy sins which thou hast committed, which, though of the same kind with theirs, yet, being committed by thee, are more abominable than theirs," Eze 16:52. This may be taken either as foretelling their ruin (Thou shalt bear thy shame) or as inviting them to repentance: "Be thou confounded and bear thy shame; take the shame to thyself that is due to thee." It may be hoped that sinners will forsake their sins when they begin to be heartily ashamed of them. And therefore they shall go into captivity, and there they shall lie, that they may be confounded in all that they have done, because they had been a comfort and encouragement to Sodom and Samaria, Eze 16:54. Note, There is nothing in sin which we have more reason to be ashamed of than this, that by our sin we have encouraged others in sin, and comforted them in that for which they must be grieved or they are undone. Another reason why they must now be ashamed is because in the day of their prosperity they had looked with so much disdain upon their neighbours: Thy sister Sodom was not mentioned by thee in the day of they pride, Eze 16:56. They thought Sodom not worthy to be named the same day with Jerusalem, little dreaming that Jerusalem would at length lie under a worse and more scandalous character than Sodom herself. Those that are high may perhaps come to stand upon a level with those they contemn. Or "Sodom was not mentioned, that is, the warning designed to be given to thee by Sodom's ruin was not regarded." If the Jews had but talked more frequently and seriously to one another, and to their children, concerning the wrath of God revealed from heaven against Sodom's ungodliness and unrighteousness, it might have kept them in awe, and prevented their treading in their steps; but they kept the thought of it at a distance, would not bear the mention of it, and (as the ancients say) put Isaiah to death for putting them in mind of it, when he called them rulers of Sodom and people of Gomorrah, Isa 1:10. Note, Those are but preparing judgments for themselves that will not take notice of God's judgments upon others.
4.What desolations God had brought and was bringing upon Jerusalem for these wickednesses, wherein they had exceeded Sodom and Samaria. (1.) She has already long ago been disgraced, and has fallen into contempt, among her neighbours (Eze 16:57): Before her wickedness was discovered, before she came to be so grossly and openly flagitious, she bore the just punishment of her secret and more concealed lewdness, when she fell under the reproach of the daughters of Syria, of the Philistines, who were said to despise her and be ashamed of her (Eze 16:27), and under the reproach of all that were round about her, which seems to refer to the descent made upon Judah by the Syrians in the days of Ahaz, and soon after another by the Philistines, Ch2 28:5, Ch2 28:18. Note, Those that disgrace themselves by yielding to their lusts will justly be brought into disgrace by being made to yield to their enemies; and it is observable that before God brought potent enemies upon them, for their destruction, he brought enemies upon them that were less formidable, for their reproach. If less judgments would do the work, God would not send greater. In this thou hast borne thy lewdness, Eze 16:58. Those that will not cast off their sins by repentance and reformation shall be made to bear their sins to their confusion. (2.) She is now in captivity, or hastening into captivity, and therein is reckoned with, not only for her lewdness (Eze 16:58), but for her perfidiousness and covenant-breaking (Eze 16:59): "I will deal with thee as thou hast done; I will forsake thee as thou hast forsaken me, and cast thee off as thou hast cast me off, for thou hast despised the oath, in breaking the covenant." This seems to be meant of the covenant God made with their fathers at Mount Sinai, whereby he took them and theirs to be a peculiar people to himself. They flattered themselves with a conceit that because God had hitherto continued his favour to them, notwithstanding their provocations, he would do so still. "No," says God, "you have broken covenant with me, have despised both the promises of the covenant and the obligations of it, and therefore I will deal with thee as thou hast done." Note, Those that will not adhere to God as their God have no reason to expect that he should continue to own them as his people. (3.) The captivity of the wicked Jews, and their ruin, shall be as irrevocable as that of Sodom and Samaria. In this sense, as a threatening, most interpreters take Eze 16:53, Eze 16:55. "When I shall bring again the captivity of Sodom and Samaria, and when they shall return to their former estate, then I will bring again the captivity of thy captives in the midst of them, and as it were for their sakes, and under their shadow and protection, because they are more righteous than thou, and then thou shalt return to thy former estate," But Sodom and Samaria were never brought back, nor ever returned to their former estate, and therefore let not Jerusalem expect it, that is, those who now remained there, whom God would deliver to be removed into all the kingdoms of the earth for their hurt, Jer 24:9, Jer 24:10. Sooner shall the Sodomites arise out of the salt sea, and the Samaritans return out of the land of Assyria, than they enjoy their peace and prosperity again; for, to their shame be it spoken, it is a comfort to those of the ten tribes, who are dispersed and in captivity, to see those of the two tribes who had been as bad as they, or worse, in like manner dispersed and in captivity; and therefore they shall live and die, shall stand and fall, together. The bad ones of both shall perish together; the good ones of both shall return together. Note, Those who do as the worst of sinners do must expect to fare as they fare. Let my enemy be as the wicked.
(Verse. 45 seqq.) Your mother Hethaea (also spelled Chethaea), and your father Amorrhaeus, and your older sister Samaria: she and her daughters who live on your left. But your younger sister, who lives on your right, is Sodom and her daughters. But you did not walk in their ways, nor did you commit crimes like theirs, but rather, you committed even more wicked things in all your ways. LXX: Your mother Chethaea, and your father Amorrhaeus, your older sister Samaria: she and her daughters who live on your left, and your younger sister, who lives on your right, is Sodom and her daughters: and even so, you did not walk in her ways, nor did you act according to her wickedness, but rather, you transgressed against them in all your ways. He had said above: your father is Amorrhæan, and your mother Chethæan; here with the order and number changed: Your mother is Chethæan, and your father is Amorrhæan. For when they have advanced in wickedness, they are divided into parts; and deserted unity, they make progress into a tumult and multitude, which is not able to ascend to the mountains with Jesus. But Jerusalem is the sister of Samaria, and Sodom, of which one is on the left, the other on the right, even according to the carnal understanding, if you look from the temple at Jerusalem towards the East, you will approve. Majorca is said to be Samaria, because it sinned first and was led into captivity by the Assyrians; and Minor and younger Sodom, which is related to a multitude of nations. Otherwise, at that time Sodom was not there, which we read about before in the Scriptures, with Gomorrah, Admah, and Zeboiim, it was destroyed by divine fire (Gen. 19). However, in between the two sisters, Jerusalem, which is also called Judah, was led into Babylon by the Chaldeans; and Jerusalem sinned much more wickedly than Samaria and Sodom, worshipping the idol of Baal in the temple, and later killing the Son of God. Furthermore, according to tropology, Samaria and Sodom, that is, heretics and the Gentiles, often commit less serious sins than those who are considered Jerusalem, that is, the Ecclesiastics. Therefore, it is said to the Corinthians, who indeed believed in Christ but were oppressed by evil works: Certainly there is heard among you fornication, and such fornication that not even among the Gentiles, so that one has his father's wife (I Cor. V, 1), and so on. The heretics, however, who still accept the old Testament, understand three natures from this place: spiritual, animal, and earthly. And they refer the spiritual to Jerusalem; the animal to Samaria; the earthly to Sodom. Let us briefly ask them how the three natures, spiritual, animal, and earthly, which are certainly distinct from each other, are said to have one mother and one father? This does not correspond to their fabrication. And how will the animal and earthly nature be restored to their original state, that is, the spiritual state, according to this same prophet? This is contrary to their own reasoning. Moreover, the understanding that Samaria refers to heresies is confirmed in the prophet Hosea and many other places, especially by this testimony: Woe to those who despise Zion and trust in the mountain of Samaria, they have taken the firstfruits of the nations (Amos 6:1). For all heretics despise Zion, which is interpreted as a watchtower, and is referred to the Church; and they trust in themselves on the mountain of Samaria, namely in the pride of perverse doctrines, which they think are sublime, and through these fraudulent preachings, they plunder and pillage the beginnings of nations, so that, through the wonder of teachings, they may draw even the powerful ones of the Gentiles into heretical error.
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SUMMARY
Ezekiel 16:47 delivers a profoundly shocking indictment against Jerusalem, declaring her moral and spiritual corruption to be even more pervasive and detestable than that of her infamous "sisters," Samaria and Sodom. Despite having been uniquely chosen, lavished with divine grace, and entrusted with the covenant, Jerusalem's unfaithfulness and idolatry escalated to an unprecedented degree. This verse underscores a critical theological principle: greater privilege and knowledge of God's truth bring greater accountability for sin, revealing a deep-seated depravity in the heart of God's chosen city that surpassed even the most notorious examples of wickedness in the ancient world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 16:47 employs several potent literary devices to convey its stark and damning message. The most prominent is Irony, as the verse opens with a seemingly exculpatory statement ("Yet hast thou not walked after their ways...") only to immediately pivot to a damning indictment that Jerusalem's corruption was far worse. This ironic twist serves to shock the reader and underscore Jerusalem's amplified guilt. The KJV's parenthetical "[if that were] a very little [thing]" also highlights Sarcasm, conveying God's profound disdain for Jerusalem's casual and dismissive attitude towards her own immense depravity, as if the wickedness of Sodom and Samaria was a minor feat to surpass. Furthermore, the entire chapter, including this verse, relies on Allegory and Personification, portraying Jerusalem as an unfaithful woman, a bride who tragically betrayed her divine husband. This allows for a vivid and emotionally charged depiction of the covenant relationship and its profound violation. Finally, the declaration that Jerusalem was "corrupted more than they" can be seen as a form of Hyperbole, emphasizing the extreme and unprecedented nature of her wickedness, though in a prophetic context, it also conveys a literal spiritual reality of her unparalleled moral degradation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:47 profoundly illustrates the biblical principle that greater privilege and revelation bring greater accountability. Jerusalem, chosen by God, lavished with His grace, and entrusted with His covenant and law, had a unique and intimate relationship with Yahweh. Her sins, therefore, were not merely acts of disobedience but profound betrayals of a sacred covenant, making her guilt far more grievous than that of nations who had not received such divine light or experienced such intimate divine care. This verse serves as a stark reminder that spiritual blessings are not merely gifts but also responsibilities, and their abuse or neglect leads to a heightened degree of divine judgment. It challenges any notion of self-righteousness or complacent assurance among those who consider themselves God's people, emphasizing that outward religious observance without inward faithfulness leads to a deeper, more detestable corruption in God's sight.
REFLECTION AND APPLICATION
Ezekiel 16:47 serves as a sobering mirror for all who claim to be God's people, urging a profound self-examination rather than complacent self-righteousness. It warns against the insidious danger of spiritual pride, where one might look down upon the sins of others or other communities while being blind to, or even excelling in, one's own deeper, more subtle forms of corruption. For those who have received the light of God's Word, the transformative grace of Christ, and the indwelling of the Holy Spirit, there is a higher standard of living and faithfulness. Our sins, when committed against the backdrop of such immense divine revelation, covenant love, and redemptive power, carry a weight of betrayal that can be more grievous in God's sight. This verse calls us to genuine humility, continuous repentance, and a vigilant pursuit of holiness, recognizing that our privileged position in Christ demands a life of sincere devotion and obedience, lest we, too, fall into a more profound state of spiritual corruption than those who have known less of God's truth. It compels us to ask: are we truly walking in God's ways, or are we, like ancient Jerusalem, allowing a deeper, more insidious form of unfaithfulness to take root?
Questions for Reflection
FAQ
Why was Jerusalem's sin considered worse than Sodom's or Samaria's?
Answer: Jerusalem's sin was considered worse primarily because of the immense privilege and unique covenant relationship she had with Yahweh. Unlike Sodom, which was a pagan city without the Mosaic Law or a direct covenant, and unlike Samaria, which had long turned from God, Jerusalem was the chosen city, the dwelling place of God's temple, and the recipient of His explicit laws, prophets, and lavish care. Her unfaithfulness was not merely ignorance but a profound betrayal of a divine husband (Ezekiel 16:32). The greater the light and knowledge received, the greater the accountability for disobedience. Jerusalem's corruption was therefore a more grievous affront to God's holiness and love, demonstrating a deeper ingratitude and defiance.
Does this mean God judges some sins more harshly than others?
Answer: Yes, the Bible consistently teaches that God's judgment is proportionate to the knowledge and privilege received. While all sin is an offense against God and separates us from Him, the degree of culpability can vary. Luke 12:48 clearly states, "For unto whomsoever much is given, of him shall be much required." Those who have been given more revelation, more opportunities to know and obey God, and who have experienced His grace more intimately, bear a greater responsibility. Their rebellion is seen as a more profound act of ingratitude and defiance against a God who has revealed Himself so fully. This principle applies not only to nations like Jerusalem but also to individuals who have heard the gospel and experienced God's saving grace.
CHRIST-CENTERED FULFILLMENT
Ezekiel 16:47, while a devastating indictment of Jerusalem's unparalleled corruption and a testament to humanity's profound failure, ultimately points to the glorious provision of Christ. The utter inability of Israel, despite God's lavish love, covenant, and law, to keep God's "ways" and avoid "abominations" through self-effort, demonstrates the desperate need for a new covenant and a perfect mediator. Jesus Christ is the perfectly faithful Israelite, the true Son of God who, unlike unfaithful Jerusalem, walked in perfect obedience to God's ways, never succumbing to corruption or committing abominations. His sinless life stands in stark contrast to the pervasive depravity described in Ezekiel. Furthermore, the "corruption" and "abominations" that provoked God's righteous judgment upon Jerusalem are precisely what Christ came to bear and atone for. He became the Lamb of God who takes away the sin of the world, enduring the divine wrath and judgment that unfaithful Israel deserved. Through His atoning sacrifice, He offers cleansing from all "abominations" and provides a "new heart and a new spirit" (Ezekiel 36:26) to those who believe, enabling them to truly walk in God's statutes and keep His judgments, fulfilling what Israel could not. Thus, Ezekiel 16:47 indirectly magnifies the redemptive work of Christ, who perfectly fulfills God's righteous demands and offers true transformation from the very corruption it condemns.