Ezekiel 16:52

KJV

Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

KJV (with Strong's)

Thou also, which hast judged {H6419} thy sisters {H269}, bear {H5375} thine own shame {H3639} for thy sins {H2403} that thou hast committed more abominable {H8581} than they {H2004}: they are more righteous {H6663} than thou: yea, be thou confounded {H954} also, and bear {H5375} thy shame {H3639}, in that thou hast justified {H6663} thy sisters {H269}.

Complete Jewish Bible

But you too must bear your disgrace; for by your passing judgment that your sisters were innocent, through your having committed sins worse than theirs, they are shown to be more righteous than you. So be ashamed, and bear the disgrace you deserve for making your [guilty] sisters seem innocent!

Berean Standard Bible

So now you must bear your disgrace, since you have brought justification for your sisters. For they appear more righteous than you, because your sins were more vile than theirs. So you too must bear your shame and disgrace, since you have made your sisters appear righteous.

American Standard Version

Thou also, bear thou thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou: yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters.

Commentary

### SUMMARY
Ezekiel 16:52 delivers a profound and searing indictment against Jerusalem, personified as an unfaithful bride, by declaring her sins to be far more egregious than those of her "sisters," Samaria and Sodom. The verse pronounces a severe and inescapable judgment of public shame and confusion upon Jerusalem, emphasizing that her unparalleled wickedness has ironically "justified" or made the notoriously sinful cities of Samaria and Sodom appear relatively righteous in comparison, thereby highlighting the unparalleled depth of Jerusalem's spiritual apostasy and profound hypocrisy in the eyes of God.

### CONTEXT
* **Literary Context:** Ezekiel 16 is a lengthy and impactful prophetic allegory that meticulously chronicles Jerusalem's spiritual journey from her humble, abandoned origins to her adoption by Yahweh, her adornment with divine blessings, and her subsequent egregious spiritual harlotry. The chapter vividly portrays Jerusalem as an unfaithful wife who has prostituted herself to foreign gods and nations, engaging in detestable practices, including the horrific act of child sacrifice. Verses 44-59 specifically intensify the indictment by comparing Jerusalem's depravity to that of her "sisters," Samaria (representing the idolatrous Northern Kingdom of Israel) and Sodom (the epitome of ancient wickedness). The narrative meticulously builds to this verse, where the shocking and climactic conclusion is drawn: Jerusalem's depravity not only rivals but surpasses even that of these infamously wicked cities, thus intensifying the divine judgment pronounced upon her. The preceding verses detail the specific sins and judgments upon Samaria and Sodom, meticulously setting the stage for Jerusalem's even greater condemnation.

* **Historical & Cultural Context:** Jerusalem, as the capital of Judah and the sacred site of God's Temple, occupied a unique and privileged covenantal relationship with Yahweh. This sacred bond inherently implied a higher standard of fidelity, obedience, and moral purity. Samaria, the capital of the Northern Kingdom, had a long-established history of idolatry and syncretism, which ultimately led to its destruction by Assyria in 722 BC. Sodom, a city whose very name became synonymous with extreme wickedness and catastrophic divine judgment (as vividly recounted in [the Genesis narrative](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah")), served as a historical benchmark for ultimate depravity. In ancient Near Eastern culture, "shame" was not merely an internal feeling but a powerful social and public consequence, often feared more profoundly than physical punishment or death. To be "confounded" or publicly put to shame was a profound humiliation, signifying a complete loss of honor, status, and dignity. Ezekiel's prophecy masterfully leverages this deep-seated cultural understanding to underscore the unparalleled severity and public nature of Jerusalem's impending disgrace.

* **Key Themes:** This verse powerfully contributes to several foundational themes within the book of Ezekiel and the broader prophetic tradition. Firstly, it starkly underscores the theme of **Greater Guilt, Greater Judgment**, asserting unequivocally that those who receive more divine revelation, privilege, and covenantal relationship are held to a proportionally higher standard of accountability. Jerusalem's unique status and the abundance of God's blessings meant that her betrayal was far more grievous and offensive than that of less privileged nations or cities. Secondly, the theme of **Profound Humiliation and Divine Justice** is central, as God's righteous judgment ensures that Jerusalem will experience public disgrace commensurate with her hidden spiritual adultery and overt abominations. Her ingrained pride and self-righteousness, particularly evident in her judgmental stance toward others, will be utterly shattered as her own unparalleled depravity is exposed. This aligns perfectly with the biblical principle articulated by Jesus that "to whom much is given, of him much will be required," as seen in [the Gospel of Luke](/luke/12-48 "Luke 12:48 - To Whom Much Is Given"). Thirdly, the shocking declaration that Samaria and Sodom are "more righteous" than Jerusalem highlights the theme of **Relative Righteousness and Inverted Morality**. This is a potent rhetorical device, not an affirmation of Sodom's or Samaria's true righteousness, but an emphatic statement of Jerusalem's extreme wickedness, making even notoriously sinful cities appear less culpable by comparison. This concept of God's judgment exposing hypocrisy is a recurring motif throughout Scripture, powerfully illustrated in Jesus' woes against the self-righteous Pharisees in [the Gospel of Matthew](/matthew/23-27-28 "Matthew 23:27-28 - Woes to the Scribes and Pharisees").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **judged (Hebrew, _pâlal'_):** From H6419, meaning "to judge (officially or mentally); by extension, to intercede, pray." In this context, it refers to Jerusalem's past moral condemnation and presumed superiority over her "sisters" (Samaria and Sodom). The profound irony is that Jerusalem, who once presumed to sit in judgment over others, is now herself found to be the most culpable and deserving of judgment.
* **shame (Hebrew, _kᵉlimmâh'_):** From H3639, meaning "disgrace; confusion, dishonour, reproach, shame." This potent word is used twice in the verse, emphasizing the profound, inescapable, and public humiliation that Jerusalem is commanded to "bear." It signifies the stripping away of all dignity, honor, and reputation, and the exposure of one's true, utterly disgraceful state before God and the nations.
* **justified (Hebrew, _tsâdaq'_):** From H6663, meaning "to be (causatively, make) right (in a moral or forensic sense); cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness)." Here, it is employed in a highly ironic and rhetorical sense. Jerusalem's sins are so utterly abominable and without excuse that, by stark comparison, the sins of Sodom and Samaria appear less severe, thus making them seem "justified" or relatively righteous in contrast to Jerusalem's extreme depravity. It does not imply that Sodom and Samaria are truly righteous in God's eyes, but rather that Jerusalem's unparalleled wickedness has inadvertently highlighted their lesser culpability, sealing Jerusalem's own condemnation.

#### Verse Breakdown
* **"Thou also, which hast judged thy sisters,"**: This opening clause immediately establishes Jerusalem's previous posture of moral superiority and condemnation towards Samaria and Sodom. It sets the stage for the profound and bitter irony that is about to unfold, as the one who presumed to judge others is now herself subjected to a far more severe judgment.
* **"bear thine own shame for thy sins that thou hast committed more abominable than they:"**: This is a direct, imperative command and a solemn declaration of divine judgment. Jerusalem is commanded to accept and endure the public disgrace and humiliation (shame) that is justly due to her, specifically because her sins are not merely equivalent to, but are emphatically "more abominable" (utterly detestable and loathsome) than those of her "sisters." This highlights the extreme and unparalleled depth of her moral and spiritual corruption.
* **"they are more righteous than thou:"**: This is the shocking, hyperbole-laden pronouncement that serves as the climax of the comparison. It is a powerful rhetorical statement, not a literal assertion that Sodom and Samaria were truly righteous, but a stark and devastating comparison designed to emphasize just how far Jerusalem had fallen. Her wickedness was so profound that it made even these notoriously sinful cities appear relatively innocent or "more righteous" in stark contrast.
* **"yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters."**: This concluding clause reiterates and intensifies the command to experience profound shame and confusion. The reason for this double emphasis on humiliation is explicitly stated: Jerusalem's actions have inadvertently "justified" her sisters. Her greater wickedness has, by comparison, made their sins appear less severe, thereby "vindicating" them in a relative sense and sealing Jerusalem's own unparalleled and inescapable condemnation.

#### Literary Devices
Ezekiel 16:52 is masterfully crafted, employing several potent **Literary Devices** to convey its scathing message. The entire verse hinges on profound **Irony**, which is the central device at play. There is a bitter reversal of roles: Jerusalem, who once "judged" her "sisters" (Samaria and Sodom) for their wickedness, is now found to be far more wicked than they, to the extent that her depravity ironically "justifies" them by comparison. This creates a powerful and unsettling effect, exposing Jerusalem's deep-seated hypocrisy and spiritual pride. The phrase "they are more righteous than thou" is a striking example of **Hyperbole**, an intentional and dramatic exaggeration used to underscore the extreme depth of Jerusalem's depravity. It is not meant to be taken literally—Sodom and Samaria were not truly righteous—but serves to emphasize the unparalleled nature of Jerusalem's sin. The repeated imperative commands to "bear thine own shame" and "be thou confounded" also employ **Repetition** for emphatic effect, driving home the inescapable and humiliating nature of Jerusalem's impending divine judgment. Furthermore, the overarching **Allegory** that permeates the entire chapter, personifying Jerusalem as an unfaithful bride and Samaria and Sodom as her "sisters," makes the abstract concept of national sin tangible, relatable, and emotionally resonant for the audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:52 profoundly speaks to the immutable principle of divine judgment and the heightened accountability that inevitably accompanies greater privilege and revelation. Jerusalem, having received the sacred covenant, the divine Law, the prophetic word, and the very presence of God in her midst, was held to an incomparably higher standard than the surrounding pagan nations. Her descent into rampant idolatry, spiritual harlotry, and abominable practices, therefore, represented a betrayal of the most grievous kind. This verse serves as a stark and sobering reminder that outward religious observance, a privileged spiritual status, or even a history of divine favor does not guarantee divine approval; rather, it intensifies the condemnation for unfaithfulness. God's judgment is never arbitrary but is perfectly just, meticulously exposing hypocrisy and revealing the true, often hidden, state of the heart, frequently in the most humiliating ways. The rhetorical "justification" of Sodom and Samaria is a shock tactic, designed to utterly shatter Jerusalem's self-righteousness and force a painful confrontation with the unparalleled nature of her sin.

* [Luke 12:48](/luke/12-48 "Luke 12:48 - To Whom Much Is Given") - "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more."
* [Matthew 11:23-24](/matthew/11-23-24 "Matthew 11:23-24 - Woe to Capernaum") - "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."
* [Romans 2:1-3](/romans/2-1-3 "Romans 2:1-3 - God's Righteous Judgment") - "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. And we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?"

### REFLECTION AND APPLICATION
Ezekiel 16:52 stands as a powerful, sobering, and deeply convicting mirror for individuals, communities, and even nations today. It calls us to a profound humility and an honest, unflinching self-examination, warning against the insidious dangers of spiritual pride, self-righteousness, and hypocrisy. This verse challenges us to look inward at our own hearts, motives, and actions, rather than outward in quick judgment of others. If we have been blessed with greater knowledge of God's truth, more spiritual opportunities, deeper insights into His Word, or a richer understanding of His grace, then our responsibility to live righteously and faithfully is proportionally greater. This passage reminds us that God sees beyond our outward appearances, religious affiliations, or perceived moral superiority, scrutinizing the true condition of our hearts and the authenticity of our walk with Him. It encourages us to cultivate a spirit of genuine repentance, brokenness, and absolute dependence on God's mercy, recognizing that our own sins, especially when committed against greater light and privilege, can be far more grievous and offensive to God than those we are quick to condemn in the world around us. Ultimately, it drives us to seek not a relative righteousness that compares favorably to others, but the absolute, perfect righteousness found only in Christ.

#### Questions for Reflection
* **In what specific areas of my life might I be quick to judge others, while overlooking my own more significant failings, compromises, or spiritual blind spots?**
* **How does my understanding of God's abundant grace and revealed truth increase my personal responsibility to live a life that genuinely honors Him?**
* **What "abominable" practices, attitudes, or hidden sins in my own life might be more offensive to God, given the light and blessings I have received, than those I perceive in the world around me?**
* **How can I cultivate a heart of profound humility, genuine brokenness, and ongoing repentance, rather than falling into the subtle yet destructive trap of self-righteousness?**

### FAQ
**What does it mean that Jerusalem "justified" her sisters?**

Answer: The phrase "justified thy sisters" (Sodom and Samaria) is a powerful and devastating rhetorical device, not a literal declaration of their innocence or righteousness. It means that Jerusalem's sins were so exceedingly abominable, egregious, and utterly without excuse—particularly given her unique and privileged covenant relationship with God—that by comparison, the sins of Sodom and Samaria appeared less severe. Jerusalem's unparalleled wickedness inadvertently made her "sisters" seem relatively righteous or less culpable in contrast. It highlights the extreme depth of Jerusalem's moral and spiritual depravity, making her the chief offender in God's eyes, despite her outward religious status and sacred heritage. This shocking concept is echoed by Jesus in [the Gospel of Matthew](/matthew/11-23-24 "Matthew 11:23-24 - Woe to Capernaum"), where He states that Capernaum's judgment will be more severe than Sodom's due to the greater light and miraculous works it witnessed.

**Why was Jerusalem's sin considered "more abominable" than Sodom's or Samaria's?**

Answer: Jerusalem's sin was deemed "more abominable" primarily because of her unique, intimate, and covenantal relationship with Yahweh, the one true God. Unlike Sodom, which was a pagan city without divine revelation or a covenant, or Samaria, which had a history of idolatry but lacked Jerusalem's direct covenant, the presence of the Temple, and the consistent ministry of prophets, Jerusalem had been specifically chosen by God. She had been lavished with His blessings, given His perfect Law, and had His very presence dwelling in her midst. Her sins, which included the horrific practice of child sacrifice ([Ezekiel 16:20-21](/ezekiel/16-20-21 "Ezekiel 16:20-21 - Jerusalem's Abominations")) and extreme, widespread idolatry ([Ezekiel 16:23-29](/ezekiel/16-23-29 "Ezekiel 16:23-29 - Jerusalem's Harlotry")), were a direct, deliberate, and profound betrayal of a loving, faithful covenant God. Her spiritual adultery was committed against a backdrop of unparalleled divine favor, knowledge, and intimate relationship, making her unfaithfulness far more grievous, offensive, and inexcusable in God's sight. This principle of greater accountability for greater privilege is a consistent and foundational theme throughout Scripture, powerfully articulated in [the Gospel of Luke](/luke/12-48 "Luke 12:48 - To Whom Much Is Given").

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:52, with its stark portrayal of human depravity, profound hypocrisy, and the severity of divine judgment, ultimately points with compelling force to the absolute necessity and glorious sufficiency of Jesus Christ. The verse vividly reveals humanity's utter inability to achieve true righteousness on its own, even when granted immense spiritual privilege and abundant divine revelation. Jerusalem, the very city where God chose to establish His dwelling place and covenant, proved to be more unrighteous and abominable than even the proverbially wicked cities. This absolute failure of God's chosen people underscores the profound truth that no amount of self-justification, religious performance, or relative morality can ever stand before God's perfect, unblemished standard of holiness. The "shame" and "confusion" pronounced upon Jerusalem foreshadow the universal human condition of being exposed, found utterly wanting, and deserving of judgment before a holy God. It is precisely into this desperate human predicament that Christ enters. He is the one who perfectly fulfills the Law, bears our shame and confusion, and takes upon Himself the full weight of the judgment justly due to our sins—sins that are indeed "more abominable" than we often realize, especially in light of the immeasurable grace and truth we have received through Him. Through His perfect, obedient life, His atoning death on the cross, and His glorious resurrection, Jesus Christ becomes our true and only justification (as beautifully articulated in [Paul's letter to the Romans](/romans/3-24 "Romans 3:24 - Justified Freely by His Grace") and [Romans 5:1](/romans/5-1 "Romans 5:1 - Peace with God Through Faith")). He is the ultimate "Lamb of God" (as proclaimed by John the Baptist in [the Gospel of John](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) who takes away the sin of the world, offering a righteousness that is not relative or earned, but absolute, imputed, and freely given to all who believe. Thus, Ezekiel 16:52, by exposing the unfathomable depth of human sin and the unwavering severity of God's just judgment, powerfully magnifies the glory of Christ as our only hope, our perfect righteousness, and our ultimate vindication.

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

Matthew 7:1

¶ Judge not, that ye be not judged.

Matthew 7:5

Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

Jeremiah 51:51

We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD'S house.

Ezekiel 36:31

Then shall ye remember your own evil ways, and your doings that [were] not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations.

Ezekiel 36:32

Not for your sakes do I [this], saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.

Romans 6:21

What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death.

Genesis 38:26

And Judah acknowledged [them], and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.