Ezekiel 16:53

KJV

When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:

KJV (with Strong's)

When I shall bring again {H7725} their captivity {H7622}{H7622}, the captivity {H7622}{H7622} of Sodom {H5467} and her daughters {H1323}, and the captivity {H7622}{H7622} of Samaria {H8111} and her daughters {H1323}, then will I bring again the captivity {H7622}{H7622} of thy captives {H7622} in the midst {H8432} of them:

Complete Jewish Bible

"'I will end their exile - the exile of S'dom and her daughters, the exile of Shomron and her daughters, and the exile of your captives there among them;

Berean Standard Bible

But I will restore Sodom and her daughters from captivity, as well as Samaria and her daughters. And I will restore you along with them.

American Standard Version

And I will turn again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them;

Commentary

### SUMMARY
Ezekiel 16:53 presents a startling prophetic declaration from God to Jerusalem, stating that He will restore the fortunes of Sodom and Samaria, two cities historically condemned for their profound wickedness, *before* or *concurrently with* the restoration of Jerusalem's own captives. This pronouncement serves as a profound humiliation for Jerusalem, underscoring the severity of her spiritual adultery and pride, which had made her sins even more egregious than those of her despised "sisters." It highlights God's sovereign power to reverse fortunes and His paradoxical justice, where even the most debased can experience a form of restoration, serving to humble the proud and reveal the depth of divine grace and covenant faithfulness.

### CONTEXT
* **Literary Context:** Ezekiel 16 is an extended and vivid allegory, portraying Jerusalem as an unfaithful wife whom God rescued from destitution (her origins as an abandoned infant, [Ezekiel 16:3-7](/ezekiel/16-3 "Ezekiel 16:3-7 - Jerusalem's Humble Beginnings")) and adorned with covenant blessings. Despite this, she prostituted herself with foreign nations and idols, committing spiritual adultery. The verses immediately preceding [Ezekiel 16:53](/ezekiel/16-53 "Ezekiel 16:53 - Restoration of Sodom and Samaria") ([Ezekiel 16:44-52](/ezekiel/16-44 "Ezekiel 16:44-52 - Jerusalem's Greater Guilt")) intensify the indictment, declaring Jerusalem's sins to be far worse than those of Sodom (known for its moral depravity, [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah")) and Samaria (the capital of the idolatrous northern kingdom of Israel). Verse 53 introduces a shocking reversal, suggesting that even these notorious "sisters" will experience a restoration, which serves to further shame Jerusalem and prepare the way for God's ultimate, unconditional covenant renewal in [Ezekiel 16:60-63](/ezekiel/16-60 "Ezekiel 16:60-63 - God's Everlasting Covenant").
* **Historical & Cultural Context:** At the time of Ezekiel's prophecy (during the Babylonian exile), Jerusalem had been conquered and its people deported. The historical memory of Sodom's destruction for its wickedness ([Genesis 18-19](/genesis/18 "Genesis 18-19 - Abraham's Plea and Sodom's Fall")) and Samaria's fall to Assyria due to idolatry ([2 Kings 17](/2_kings/17 "2 Kings 17 - Israel's Exile and Samaria's Fall")) would have been potent symbols of divine judgment. For Jerusalem, the idea of being compared to, and even placed below, these despised cities was the ultimate insult and humiliation. The concept of "captivity" (`shᵉbûwth`) refers not just to physical exile but to a state of utter ruin and desolation. "Bringing again their captivity" (`shûwb shᵉbûwth`) is a well-known prophetic idiom signifying a complete reversal of fortunes, a restoration from ruin to prosperity, often with spiritual implications. This idiom is used for Judah's restoration in other prophetic books, making its application to Sodom and Samaria particularly jarring and impactful.
* **Key Themes:** This verse contributes to several overarching themes in Ezekiel 16 and the broader book. Firstly, it emphasizes **Divine Sovereignty and Unpredictability**, demonstrating God's ability to act in ways that defy human expectation and logic, even restoring the seemingly irredeemable. Secondly, it highlights the theme of **Profound Humiliation and Judgment** for Jerusalem, designed to break her pride and lead her to repentance. By being placed beneath Sodom and Samaria, Jerusalem's deep spiritual depravity is starkly revealed. Thirdly, it subtly introduces the theme of **God's Ultimate Grace and Covenant Faithfulness**, foreshadowing the unconditional restoration promised later in the chapter. Even in judgment, God's long-term plan involves redemption, which extends beyond human merit. The shocking nature of this restoration for Sodom and Samaria points to the expansive nature of God's redemptive purposes, even if their "restoration" is primarily rhetorical, serving to humble Jerusalem.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **bring again (Hebrew, _shûwb'_):** H7725, a primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." In this context, combined with "captivity," it forms an idiom signifying a complete reversal, restoration, or return to a former state, often of prosperity. It implies God's active intervention to change a dire situation.
* **captivity (Hebrew, _shᵉbûwth'_):** H7622, from `shâbâh` (to take captive); refers to exile, concretely, prisoners, or figuratively, a former state of prosperity. Here, it denotes the state of ruin, desolation, and judgment that Sodom, Samaria, and Judah experienced, which God promises to reverse.
* **Sodom (Hebrew, _Çᵉdôm'_):** H5467, from an unused root meaning "to scorch"; refers to a burnt or volcanic district. It is the infamous city near the Dead Sea, destroyed by God for its extreme wickedness. Its mention here evokes the ultimate symbol of divine judgment and moral depravity, making its potential restoration profoundly shocking.

#### Verse Breakdown
* **"When I shall bring again their captivity, the captivity of Sodom and her daughters":** This clause declares God's intention to reverse the fortunes of Sodom. "Her daughters" refers to the surrounding towns and villages associated with Sodom, implying a comprehensive restoration of the entire region and its people. This is a shocking statement, given Sodom's historical destruction and its symbolic status as a byword for utter depravity and irreversible judgment.
* **"and the captivity of Samaria and her daughters":** Similarly, God declares His intent to restore Samaria and its associated towns. Samaria, the capital of the northern kingdom of Israel, was known for its deep-seated idolatry and apostasy, leading to its conquest and exile by Assyria. Its restoration, like Sodom's, emphasizes God's sovereign power to reverse even the most severe judgments.
* **"then [will I bring again] the captivity of thy captives in the midst of them":** This final clause reveals the purpose of the preceding declarations. Jerusalem ("thy") will have her own fortunes restored, but only *after* or *alongside* Sodom and Samaria. The phrase "in the midst of them" emphasizes the profound humiliation for Jerusalem: she will be restored not in a position of superiority, but as one among those she despised as far more wicked. This order underscores the depth of Jerusalem's fall and God's intent to humble her pride by placing her on par with, or even below, these notorious cities.

#### Literary Devices
Ezekiel 16:53 employs several potent **literary devices**. The entire chapter is an extended **Allegory**, where Jerusalem is personified as an unfaithful wife, and Sodom and Samaria as her "sisters." This verse specifically uses **Irony** and **Paradox** by suggesting the restoration of Sodom and Samaria. These cities were archetypes of irreversible divine judgment, making the idea of their "captivity" being "brought again" utterly counter-intuitive. This shocking pronouncement serves as a form of **Hyperbole** or extreme comparison, designed to underscore the severity of Jerusalem's sin. By stating that Jerusalem's restoration is contingent upon or concurrent with that of Sodom and Samaria, God delivers a profound **Humiliation**, forcing Jerusalem to confront the depth of her depravity, which exceeded even that of the most infamous sinners. The use of "daughters" for the surrounding towns is a form of **Personification** or **Metonymy**, extending the identity of the main city to its associated settlements.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:53 is a profound theological statement on God's sovereign power to bring about restoration, even in the most unexpected and seemingly undeserving cases. It challenges human assumptions about justice and mercy, demonstrating that God's grace can extend to those considered utterly lost, primarily to humble the proud and reveal the depth of His covenant faithfulness. While the restoration of Sodom and Samaria is often understood rhetorically, emphasizing Jerusalem's greater guilt and humiliation, it also points to the boundless nature of God's redemptive capacity. This passage underscores that true restoration begins with a profound humbling and recognition of one's sin, preparing the heart for God's unmerited favor.

* [Jeremiah 33:7](/jeremiah/33-7 "Jeremiah 33:7 - God's Promise to Restore Captivity")
* [Lamentations 3:22-23](/lamentations/3-22 "Lamentations 3:22-23 - God's Steadfast Love and Mercies")
* [Romans 11:32](/romans/11-32 "Romans 11:32 - God's Mercy on All")

### REFLECTION AND APPLICATION
Ezekiel 16:53 offers a challenging yet hopeful message for contemporary believers. It confronts our often-subtle pride, reminding us that no one is beyond the need for God's grace, and indeed, our own spiritual complacency or self-righteousness can be more offensive to God than the overt sins of those we might judge. The idea that God would consider restoring Sodom and Samaria before or alongside Jerusalem forces us to re-evaluate our perceptions of "deserving" and "undeserving" grace. It calls us to a deeper humility, recognizing that any restoration or blessing we experience is purely by God's unmerited favor, not our own merit. This verse encourages us to trust in God's sovereign and often surprising ways, knowing that His ultimate plan is always for redemption and the display of His glory, even if it means humbling His own people to bring them to a place of true dependence and covenant fidelity.

#### Questions for Reflection
* **In what ways might I, like ancient Jerusalem, be prone to spiritual pride or self-righteousness, judging others while overlooking my own deeper sins?**
* **How does the concept of God restoring "Sodom and Samaria" challenge my understanding of divine justice and mercy?**
* **What does this verse teach me about the necessary role of humility in experiencing God's transforming grace and restoration in my own life?**

### FAQ

**Does Ezekiel 16:53 mean that Sodom and Samaria were literally restored to their former glory?**

Answer: The interpretation of the "restoration" of Sodom and Samaria in [Ezekiel 16:53](/ezekiel/16-53 "Ezekiel 16:53 - Restoration of Sodom and Samaria") is complex and debated among scholars. Many understand it primarily as a rhetorical device, a hyperbolic statement designed to profoundly humble Jerusalem. By suggesting that even the most notoriously condemned cities might experience a reversal of fortune, God emphasizes the extreme depth of Jerusalem's sin, which was so great that she deserved even less favor than Sodom or Samaria. It highlights that if God could *even conceive* of restoring them, then Jerusalem's restoration, when it came, would be an act of pure, unmerited grace, not based on her own worthiness. While some Jewish traditions and a few Christian interpretations suggest a literal, eschatological restoration, the primary thrust in Ezekiel's immediate context is the shaming and humbling of Jerusalem.

### CHRIST-CENTERED FULFILLMENT
While Ezekiel 16:53 primarily functions as a rhetorical device to humble Jerusalem, its underlying themes of unexpected restoration and God's boundless grace find profound fulfillment in Christ. The shocking idea that God could "bring again the captivity" of cities like Sodom and Samaria, symbols of ultimate sin and judgment, foreshadows the radical inclusivity of the Gospel. In Christ, God offers restoration not just to the "righteous" or the "less sinful," but to all who are "dead in trespasses and sins" ([Ephesians 2:1](/ephesians/2-1 "Ephesians 2:1 - Dead in Sins")). Jesus's mission was to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and Save the Lost")), demonstrating God's willingness to extend mercy to those whom society, or even religious people, might deem irredeemable. The ultimate "bringing again of captivity" is seen in Christ's victory over sin and death, offering spiritual liberation and new life to all who believe, regardless of their past depravity ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). Through His sacrifice, the proud are humbled, and the outcast are brought near, fulfilling the paradoxical nature of God's redemptive plan hinted at in Ezekiel's challenging prophecy.

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

Jeremiah 12:16

And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people.

Ezekiel 29:14

And I will bring again the captivity of Egypt, and will cause them to return [into] the land of Pathros, into the land of their habitation; and they shall be there a base kingdom.

Isaiah 19:24

In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:

Isaiah 19:25

Whom the LORD of hosts shall bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

Ezekiel 39:25

Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name;

Joel 3:1

¶ For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,

Psalms 126:1

¶ A Song of degrees. When the LORD turned again the captivity of Zion, we were like them that dream.