Ezekiel 16:56

KJV

For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

KJV (with Strong's)

For thy sister {H269} Sodom {H5467} was not mentioned {H8052} by thy mouth {H6310} in the day {H3117} of thy pride {H1347},

Complete Jewish Bible

When you were so proud, you spoke with contempt about your sister S'dom,

Berean Standard Bible

Did you not treat your sister Sodom as an object of scorn in the day of your pride,

American Standard Version

For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

Commentary

### SUMMARY
Ezekiel 16:56 delivers a searing indictment of Jerusalem's profound spiritual arrogance and hypocrisy. Within this extended allegory where Jerusalem is portrayed as an unfaithful bride, the Lord reveals that her depravity had escalated to such an extent that, in her self-exalted state, she deliberately refrained from even mentioning Sodom. This calculated silence, born of a deluded sense of moral superiority, stands in stark contrast to Jerusalem's actual wickedness, which God declares to be even more egregious than that of the notoriously sinful city of Sodom. The verse powerfully underscores the blinding nature of pride and foreshadows the inevitable divine judgment upon a people who had betrayed their sacred covenant with God despite receiving immense grace and unparalleled privilege.

### CONTEXT
* **Literary Context:** Ezekiel 16 is one of the most vivid and extended allegories in the prophetic literature, portraying God's covenant relationship with Jerusalem (representing the nation of Israel) as a marriage. The chapter begins with God recounting His gracious act of finding Jerusalem as an abandoned, helpless infant, rescuing her, nurturing her, adorning her with splendor, and entering into an unbreakable covenant with her, making her beautiful and prosperous. However, despite this unparalleled grace and favor, Jerusalem turned to spiritual harlotry, prostituting herself with foreign idols and alliances, becoming utterly unfaithful. The narrative builds to a shocking climax where God declares Jerusalem's sins to be so egregious that she made her "sisters," Samaria (representing the northern kingdom of Israel) and Sodom, appear righteous in comparison, as articulated in [Ezekiel 16:51](/ezekiel/16-51 "Ezekiel 16:51 - Jerusalem's Sins Worse Than Sodom's and Samaria's"). Verse 56 specifically hones in on Jerusalem's arrogant mindset, revealing her disdain for Sodom even as she surpassed Sodom in wickedness, setting the stage for God's just judgment and eventual, albeit distant, restoration.

* **Historical & Cultural Context:** The prophet Ezekiel ministered during the tumultuous period of the Babylonian exile, a time when Jerusalem had either recently fallen (586 BC) or was on the brink of it. His audience, exiled Israelites, grappled with the devastating reality of their captivity and struggled to reconcile God's covenant promises with their current suffering. The mention of "Sodom" immediately evoked a universally recognized symbol of extreme moral depravity and divine wrath, as narrated in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah"). For Jerusalem, the chosen city, to be compared unfavorably to Sodom was the ultimate insult and a profound theological shock, challenging their deeply ingrained sense of election and superiority. Culturally, the people of Judah often held a strong sense of their own righteousness, looking down upon other nations, especially those known for their paganism and immorality. This verse exposes the deep hypocrisy inherent in their self-perception, highlighting how their covenant relationship with Yahweh, far from excusing their sin, actually magnified its severity.

* **Key Themes:** Ezekiel 16:56 powerfully contributes to several key themes within the book of Ezekiel and broader biblical theology. Foremost is the theme of **Blinding Pride and Arrogance**, where Jerusalem's profound self-exaltation prevented her from acknowledging the true depth of her moral and spiritual corruption. She looked down on Sodom, failing to recognize that her actions had surpassed Sodom's wickedness, illustrating how pride precedes destruction, as warned in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction"). This leads directly to the theme of **Hypocrisy and Self-Righteousness**, as the verse exposes Jerusalem's pretense: while condemning notorious sinners like Sodom, she was guilty of even greater offenses against God's covenant, a stark warning against judging others while being steeped in greater personal sin, a theme echoed by Jesus in [Matthew 7:3-5](/matthew/7-3-5 "Matthew 7:3-5 - The Speck and the Log"). Furthermore, the verse underscores the **Severity of Jerusalem's Sin**, emphasizing that her betrayal of a covenant relationship with God, having received unparalleled grace and privilege, was more culpable than the sin of those who acted without such light. Ultimately, it highlights the theme of **Divine Justice and Judgment**, demonstrating that Jerusalem's pride and unfaithfulness made her ripe for the righteous consequences of her actions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **sister (Hebrew, _ʼâchôwth'_):** From H269, this term literally means "a sister" but is used very widely, both literally and figuratively, often implying kinship or shared characteristics. In Ezekiel 16, God uses it metaphorically to establish a familial relationship between Jerusalem and other cities like Samaria and Sodom. By calling Sodom Jerusalem's "sister," God emphasizes a shared nature of sinfulness, despite Jerusalem's perceived superiority and the vast differences in their covenantal standing. It highlights a common, albeit varying, trajectory of moral decay, underscoring that Jerusalem, despite her unique privileges, had descended to a level of depravity comparable to, or even exceeding, Sodom.
* **Sodom (Hebrew, _Çᵉdôm'_):** From H5467, this refers to a place near the Dead Sea, described as a "burnt (i.e. volcanic or bituminous) district." Sodom is biblically notorious as a city utterly consumed by its wickedness, leading to its catastrophic destruction by divine judgment, as recorded in [Genesis 19](/genesis/19 "Genesis 19 - The Destruction of Sodom and Gomorrah"). Its mention here serves as the ultimate benchmark for depravity and a stark warning of divine wrath. For Jerusalem's failure to even speak of it in pride to be highlighted, it makes her own spiritual state all the more damning, as her sin had exceeded even this infamous standard of wickedness.
* **pride (Hebrew, _gâʼôwn'_):** From H1347, this word can mean "arrogance or majesty; by implication, (concretely) ornament; arrogancy, excellency(-lent), majesty, pomp, pride, proud, swelling." While it can sometimes denote positive majesty or splendor (especially when referring to God's glory), in this context, it unequivocally signifies haughtiness, self-exaltation, and a puffed-up state of mind that dismisses others while failing to see one's own profound faults. It describes Jerusalem's deluded sense of superiority, a spiritual arrogance that prevented her from acknowledging her own deep-seated idolatry and moral corruption, leading her to believe she was beyond the judgment meted out to cities like Sodom.

#### Verse Breakdown
* **"For thy sister Sodom":** This clause immediately establishes the shocking and deeply ironic comparison. By referring to Sodom as Jerusalem's "sister," God asserts a kinship in sinfulness that Jerusalem would vehemently deny. It sets up the profound twist of the allegory, as Jerusalem, the covenant people, is being linked to the epitome of pagan depravity and divine judgment. The implication is that Jerusalem's actions have brought her into a moral alignment with, or even below, Sodom, despite her privileged status.
* **"was not mentioned by thy mouth":** This phrase reveals Jerusalem's deliberate silence and disdain. In her overweening arrogance, Jerusalem considered herself so far above Sodom's depravity that she wouldn't even utter its name, perhaps to avoid association or to maintain a façade of righteousness. This silence is not born of humility or shame over her own sin, but of a self-righteous contempt that blinds her to her own spiritual state. It signifies a refusal to acknowledge the lessons of history or the potential for her own downfall, demonstrating a profound spiritual amnesia.
* **"in the day of thy pride":** This final clause pinpoints the precise motivation behind Jerusalem's silence: her overweening **pride**. This "day of pride" refers to a period of perceived prosperity, security, and self-sufficiency, where Jerusalem felt invincible and morally superior due to her status as God's chosen city and her outward religious observances. It was this spiritual arrogance that prevented her from seeing her own deep-seated idolatry and moral corruption, leading her to believe she was beyond the judgment meted out to cities like Sodom. This pride was both a cause and a symptom of her ultimate downfall.

#### Literary Devices
Ezekiel 16:56 is rich with literary devices that amplify its powerful and unsettling message. The entire chapter is an extended **Allegory**, where Jerusalem is personified as an unfaithful bride, and this verse specifically contributes to that narrative by drawing a shocking comparison to Sodom. This comparison itself is a form of **Hyperbole**, as God declares Jerusalem's sin to be so egregious that it makes Sodom appear righteous, a rhetorical exaggeration designed to shock the audience and emphasize the profound depth of Jerusalem's betrayal. There is also profound **Irony** present: Jerusalem, in her **pride**, refuses to mention Sodom, yet it is precisely this pride and her greater sin that make her *worse* than Sodom in God's eyes, a tragic reversal of her self-perception. The phrase "not mentioned by thy mouth" also employs **Metonymy**, where "mouth" stands for speech or discourse, highlighting Jerusalem's deliberate avoidance of acknowledging her moral kinship with the infamous city, and by extension, her refusal to learn from its fate.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:56 powerfully articulates God's abhorrence of spiritual pride and hypocrisy, especially from those who have received abundant grace and knowledge of His covenant. It underscores the profound theological truth that privilege brings greater responsibility, and the betrayal of an intimate covenant relationship is far more grievous than the sin of those who act without such light. The verse also highlights God's unwavering justice, demonstrating that He sees beyond outward appearances and self-righteous declarations, judging the heart and holding His people accountable for their actions. It serves as a stark reminder that self-deception, fueled by pride and a false sense of superiority, inevitably leads to divine judgment.

* [Luke 18:9-14](/luke/18-9-14 "Luke 18:9-14 - The Parable of the Pharisee and the Tax Collector")
* [Romans 2:1-3](/romans/2-1-3 "Romans 2:1-3 - Judging Others While Guilty")
* [1 Corinthians 10:11-12](/1_corinthians/10-11-12 "1 Corinthians 10:11-12 - Warnings from Israel's History")

### REFLECTION AND APPLICATION
Ezekiel 16:56 offers a timeless and sobering mirror for individuals and communities of faith today. It challenges us to confront the insidious nature of spiritual pride, which can blind us to our own faults while we are quick to condemn others. The "day of pride" can manifest in our lives when we become complacent in our faith, relying on past blessings, our theological knowledge, or outward religious observances as a shield against honest self-examination. This verse calls us to cultivate radical humility, recognizing that our standing before God is not based on our perceived superiority over others, but on His unfathomable grace and our genuine repentance. It compels us to look inward, to acknowledge our own capacity for sin, and to continually seek God's mercy and transformation, rather than falling into the destructive trap of self-righteousness. True spiritual health is marked by a contrite heart, a willingness to learn from the failures of others (including those we might deem "worse" than ourselves), and a profound dependence on God's grace rather than our own perceived merits.

#### Questions for Reflection
* **In what ways might I, or my community, be prone to spiritual pride or self-righteousness, perhaps by comparing ourselves favorably to others?**
* **Are there "Sodoms" in my life or society—individuals or groups—that I look down upon, while perhaps harboring greater sins or hypocrisies myself?**
* **How does this verse challenge my understanding of God's justice and His expectations for those who have received His revelation and grace?**
* **What practical steps can I take to cultivate a deeper sense of humility and genuine self-awareness before God, acknowledging my own brokenness and need for grace?**

### FAQ

**What does it mean that Jerusalem "was not mentioned by thy mouth" in relation to Sodom?**

Answer: This phrase signifies Jerusalem's arrogant refusal to acknowledge any kinship or comparison with Sodom. In her "day of pride," Jerusalem considered herself morally and spiritually superior to Sodom, a city infamous for its extreme depravity and catastrophic divine judgment. By not mentioning Sodom, Jerusalem sought to distance herself from such a notorious example, believing herself to be above such wickedness and thus immune to similar judgment. The profound irony, as revealed in the preceding verses of [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - The Allegory of Jerusalem's Unfaithfulness"), is that Jerusalem's sins, particularly her idolatry and covenant unfaithfulness despite receiving immense divine favor, had become even more grievous than Sodom's. Thus, her silence was a sign of profound self-deception and deep-seated hypocrisy.

**How could Jerusalem's sin be considered worse than Sodom's?**

Answer: Ezekiel 16 makes it abundantly clear that Jerusalem's sin was considered more egregious due to the unparalleled light, knowledge, and privilege she had received from God. Sodom sinned in ignorance and pagan darkness, without the benefit of a divine covenant, miraculous deliverance from Egypt, or the direct revelation of God's law. Jerusalem, on the other hand, was chosen by God, rescued from abandonment, nurtured, adorned with splendor, and entered into a sacred covenant with Him, becoming His "bride" ([Ezekiel 16:8](/ezekiel/16-8 "Ezekiel 16:8 - God's Covenant with Jerusalem")). Her idolatry and spiritual harlotry were therefore a profound betrayal of this intimate relationship and a direct affront to the God who had lavished His love and blessings upon her. This greater knowledge and greater privilege meant that her rebellion was far more culpable in God's eyes, making her "more corrupt than they" ([Ezekiel 16:47](/ezekiel/16-47 "Ezekiel 16:47 - Jerusalem's Sins Worse Than Samaria's and Sodom's")).

### CHRIST-CENTERED FULFILLMENT
Ezekiel 16:56, with its stark portrayal of Jerusalem's pride and profound sinfulness against the backdrop of immense divine grace, finds its ultimate resolution and fulfillment in the person and work of Jesus Christ. The "day of pride" for Jerusalem, marked by self-righteousness and a refusal to acknowledge her true spiritual state, foreshadows humanity's universal condition of sin and our inherent inability to save ourselves through our own perceived goodness or moral superiority. Just as Jerusalem's covenant relationship magnified her sin, so too does the Law of God reveal the depth of our transgression, demonstrating that "all have sinned and fall short of the glory of God" ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Christ, the true and faithful Israel, perfectly fulfilled the covenant that Jerusalem so utterly broke. He came not to call the righteous, but sinners to repentance ([Matthew 9:13](/matthew/9-13 "Matthew 9:13 - Jesus Calls Sinners")), offering grace to those who, unlike proud Jerusalem, acknowledge their spiritual bankruptcy. His atoning sacrifice on the cross became the ultimate answer to humanity's pride and rebellion, taking upon Himself the judgment due for sins far greater than Sodom's, sins committed against the light of God's revelation and love. Through His resurrection, He offers a new covenant, not based on human performance or pride, but on His perfect righteousness and the transforming power of the Holy Spirit, enabling a humility and true righteousness that Jerusalem tragically lacked ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant")). In Christ, the condemnation of Ezekiel 16:56 is overturned for all who humble themselves and believe, finding forgiveness and restoration in the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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

Luke 15:28

And he was angry, and would not go in: therefore came his father out, and intreated him.

Luke 15:30

But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

Isaiah 65:5

Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.

Zephaniah 3:11

In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.

Luke 18:11

The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.