Ezekiel 16:54

KJV

That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

KJV (with Strong's)

That thou mayest bear {H5375} thine own shame {H3639}, and mayest be confounded {H3637} in all that thou hast done {H6213}, in that thou art a comfort {H5162} unto them.

Complete Jewish Bible

so that you can bear your own shame and experience the disgrace you deserve for all you have done to shield them from feeling their own guilt.

Berean Standard Bible

So you will bear your disgrace and be ashamed of all you did to comfort them.

American Standard Version

that thou mayest bear thine own shame, and mayest be ashamed because of all that thou hast done, in that thou art a comfort unto them.

Commentary

### SUMMARY
Ezekiel 16:54 declares the inescapable judgment and profound humiliation awaiting Jerusalem, a consequence of its extreme spiritual infidelity and moral degradation. The verse asserts that Jerusalem's wickedness had become so egregious that it paradoxically served to diminish the perceived guilt of other notoriously sinful cities, such as Sodom and Samaria, thereby providing them a perverse "comfort" by comparison and sealing Jerusalem's own overwhelming shame.

### CONTEXT
* **Literary Context:** Ezekiel chapter 16 is a lengthy, vivid allegory portraying Jerusalem as a foundling child, rescued, nurtured, and betrothed by Yahweh. Despite this divine favor and covenant relationship, Jerusalem repeatedly committed spiritual adultery by pursuing alliances with pagan nations and adopting their idolatrous practices. The narrative meticulously details Jerusalem's escalating unfaithfulness, culminating in God's pronouncement of severe judgment. Verses [16:44-53](/ezekiel/16-44 "Ezekiel 16:44-53 - Jerusalem's Sins Exceed Sodom and Samaria") specifically compare Jerusalem's depravity to that of its "sisters"—Samaria (representing the Northern Kingdom of Israel) and Sodom—asserting that Jerusalem's sins were far more heinous. This comparison is crucial, as it establishes the shocking premise that Jerusalem, the chosen city, had surpassed even the most infamous examples of wickedness. Verse 54 then functions as a climactic summary of the consequence, emphasizing the deep shame Jerusalem must endure precisely because its actions made its "sisters" appear less culpable.

* **Historical & Cultural Context:** At the time of Ezekiel's prophecy, Jerusalem was facing its final destruction at the hands of Babylon, having already endured two waves of deportation. The people of Judah, including those in exile with Ezekiel, clung to a sense of divine invincibility due to their status as God's chosen people and the presence of the Temple in Jerusalem. However, their history was marked by persistent idolatry, social injustice, and reliance on foreign alliances rather than on God. Culturally, shame and honor were paramount in ancient Near Eastern societies. To "bear one's own shame" was a profound disgrace, signifying public humiliation and the loss of status. The comparison to Sodom, a city destroyed by divine fire for its extreme sin (see [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah")), would have been particularly shocking and offensive to Ezekiel's audience, underscoring the depth of Jerusalem's moral fall from its covenant obligations.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic tradition. Firstly, it highlights the theme of **Divine Judgment and Humiliation**, emphasizing that unfaithfulness to God inevitably leads to public disgrace and the loss of divine favor. Secondly, it underscores the principle of **Greater Privilege, Greater Guilt**, a recurring motif in biblical theology. Jerusalem, having received unparalleled blessings, divine revelation, and a direct covenant relationship with God, was held to a higher standard. Its sin was therefore more egregious than that of nations who did not possess such light, echoing the sentiment found in [Luke 12:48](/luke/12-48 "Luke 12:48 - To Whom Much is Given"). Finally, the verse introduces the theme of **Perverse "Comfort"**, an ironic and striking concept. By sinking to even lower depths of depravity, Jerusalem made the sins of notorious cities like Sodom and Samaria seem less severe in comparison, effectively diminishing their shame and highlighting the extreme extent of Jerusalem's moral and spiritual decay.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **bear (Hebrew, _nâsâʼ'_):** From H5375, this primitive root means "to lift" or "to carry," with a wide range of applications including "to bear," "to take away," or "to accept." In this context, it signifies the inescapable burden and responsibility Jerusalem must carry for its own actions and the resulting disgrace. It's not merely experiencing shame, but actively bearing it as a heavy load.
* **shame (Hebrew, _kᵉlimmâh'_):** From H3639, this noun derives from the root H3637 (kâlam) and denotes "disgrace," "confusion," "dishonour," or "reproach." It speaks to the deep internal and public humiliation that results from moral failure and unfaithfulness. It's a state of profound embarrassment and loss of dignity.
* **confounded (Hebrew, _kâlam'_):** From H3637, a primitive root meaning "to wound," but figuratively, "to taunt or insult," "to be (make) ashamed," or "to be put to confusion." This word reinforces the idea of public exposure and humiliation. To be "confounded" implies a state of utter bewilderment and dismay, often due to the revelation of one's misdeeds.
* **comfort (Hebrew, _nâcham'_):** From H5162, a primitive root meaning "to sigh," "to be sorry," and by implication, "to pity" or "console." While typically conveying solace, here it is used with profound irony. Jerusalem's extreme wickedness was so great that it paradoxically "comforted" or "relieved" the perceived guilt of Sodom and Samaria, making them appear less culpable in comparison to Jerusalem's profound betrayal and depravity.

#### Verse Breakdown
* **"That thou mayest bear thine own shame":** This clause emphasizes the direct and unavoidable consequence of Jerusalem's actions. The shame is not imposed externally but is an inherent outcome of its own spiritual prostitution and rebellion against God. It signifies a profound loss of honor and public disgrace that Jerusalem must personally endure.
* **"and mayest be confounded in all that thou hast done":** This expands on the previous clause, indicating that Jerusalem's humiliation will be comprehensive and public. To be "confounded" suggests a state of utter confusion and dismay as its wicked deeds are exposed and their full implications realized. It points to the overwhelming nature of the judgment and the inescapable exposure of its guilt.
* **"in that thou art a comfort unto them":** This is the most striking and ironic part of the verse. "Them" refers to Sodom and Samaria, cities previously condemned for their great sin. Jerusalem's depravity had reached such depths that it made the sins of these notorious cities seem less severe by comparison, thereby "comforting" them in the sense of diminishing their unique infamy. This highlights the extreme extent of Jerusalem's moral and spiritual decay, as it surpassed even the most infamous examples of wickedness.

#### Literary Devices
Ezekiel 16:54 masterfully employs **Irony** as its primary literary device. The concept of Jerusalem, the holy city, providing "comfort" to Sodom and Samaria is deeply ironic, as these cities were bywords for extreme wickedness and divine judgment. This "comfort" is not solace but a perverse moral relativism, where Jerusalem's greater sin makes others' seem less severe. This irony powerfully underscores the depth of Jerusalem's spiritual fall. Additionally, the entire chapter uses **Personification**, portraying Jerusalem as an unfaithful bride, which extends to this verse, as the city is depicted as a sentient entity capable of bearing shame and being confounded. There is also an element of **Hyperbole** in the claim that Jerusalem's sin made Sodom appear righteous, a rhetorical exaggeration designed to shock the audience into recognizing the severity of their transgressions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:54 serves as a stark theological declaration of God's righteous judgment against covenant unfaithfulness. It underscores the principle that divine privilege brings greater accountability, and that a nation or individual entrusted with God's truth and blessings will face more severe consequences for rebellion than those who have received less light. The verse highlights the profound moral inversion that occurred in Jerusalem, where its actions not only disgraced itself but also perversely "justified" the very nations it was meant to transcend in holiness. This profound shame is an inevitable outcome of rejecting the covenant and embracing idolatry and injustice, demonstrating God's unwavering commitment to His holiness and justice.

* [Jeremiah 3:11](/jeremiah/3-11 "Jeremiah 3:11 - Treacherous Judah Worse than Faithless Israel")
* [Matthew 11:24](/matthew/11-24 "Matthew 11:24 - Judgment on Capernaum Compared to Sodom")
* [Amos 3:2](/amos/3-2 "Amos 3:2 - Israel's Unique Accountability")

### REFLECTION AND APPLICATION
Ezekiel 16:54 delivers a sobering message for all who claim a relationship with God. It serves as a powerful warning against spiritual complacency and the insidious nature of sin, particularly for those who have received much spiritual light and privilege. The verse compels us to examine our own lives and communities, asking whether our actions truly reflect the grace and truth we have been given, or if we, like ancient Jerusalem, are inadvertently diminishing the moral standard of God's kingdom in the eyes of the world. It reminds us that our unfaithfulness not only harms ourselves but can also, by comparison, make the sins of the unchurched seem less severe, thereby hindering the very witness we are called to bear. This calls for constant vigilance, humility, and a deep commitment to living out our faith authentically, lest our own actions bring shame upon the name of Christ and ourselves.

#### Questions for Reflection
* **In what ways might my own actions, or the actions of the Christian community I belong to, inadvertently "comfort" the world by making its sins seem less egregious by comparison?**
* **How does the principle of "greater privilege, greater guilt" apply to my personal spiritual walk and my responsibilities as a believer?**
* **What specific areas of my life might require deeper repentance and a renewed commitment to holiness to avoid the kind of shame described in this verse?**

### FAQ

**What does it mean that Jerusalem was a "comfort" to Sodom and Samaria?**

Answer: The phrase "comfort unto them" in [Ezekiel 16:54](/ezekiel/16-54 "Ezekiel 16:54 - Jerusalem's Shame and Comfort to Others") is deeply ironic. It does not mean Jerusalem literally offered solace to Sodom and Samaria. Instead, it signifies that Jerusalem's sins had become so profound and extensive that they made the wickedness of Sodom and Samaria, notorious examples of depravity, appear less severe by comparison. By sinking to even lower depths of idolatry, spiritual adultery, and social injustice, Jerusalem effectively "relieved" or "diminished" the unique infamy of these other cities, making their guilt seem less pronounced. This highlights the extreme extent of Jerusalem's moral and spiritual degradation in God's eyes.

**Why was Jerusalem's sin considered worse than Sodom's or Samaria's?**

Answer: Jerusalem's sin was considered worse primarily because of its unique covenant relationship with God and the immense spiritual privileges it had received. Unlike Sodom, which was a pagan city without direct divine revelation, Jerusalem was the chosen city, the dwelling place of God's Temple, and the recipient of God's law and prophets. God had "nurtured" Jerusalem from its infancy, making a covenant with it (as allegorized in [Ezekiel 16:1-14](/ezekiel/16-1 "Ezekiel 16:1-14 - God's Covenant with Jerusalem")). Therefore, its unfaithfulness was not merely a transgression but a profound betrayal of a sacred trust. The principle is that "to whom much is given, much will be required" ([Luke 12:48](/luke/12-48 "Luke 12:48 - To Whom Much is Given")). Jerusalem's actions were a deliberate rejection of light and truth, making its guilt far more egregious than those who sinned in ignorance or with less privilege.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:54, while a powerful declaration of judgment against unfaithful Jerusalem, ultimately points to the profound need for a new covenant and a perfect sacrifice, fulfilled in Jesus Christ. Jerusalem's inability to bear its own shame or escape its deserved confusion highlights humanity's universal inability to atone for its sin or achieve righteousness through its own efforts. The very concept of Jerusalem's depravity "comforting" other wicked cities underscores the pervasive nature of sin and the need for a radical transformation. In Christ, we find the ultimate answer to this shame and confusion. He bore our shame and was "confounded" on the cross, taking upon Himself the full weight of human sin and disgrace (as foreshadowed in [Isaiah 53:3-5](/isaiah/53-3 "Isaiah 53:3-5 - The Suffering Servant")). Through His perfect obedience and atoning sacrifice, Jesus became the true "comfort" for humanity, not by diminishing our sin, but by completely removing it (as declared in [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He offers a righteousness that is not our own, covering our shame and granting us a new identity in Him, where there is no longer condemnation but everlasting life ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). Thus, the judgment on Jerusalem foreshadows the universal judgment against sin, which is ultimately satisfied and overcome through the redemptive work of Christ.

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

Ezekiel 14:22

Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.

Ezekiel 14:23

And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.

Jeremiah 2:26

As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

Ezekiel 16:52

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.

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.

Ezekiel 16:63

That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.