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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 56 and following) However, your sister Sodom was not heard in your mouth on the day of your pride before your wickedness was revealed, like it is now with the disgrace of the daughters of Syria, and all the daughters of Philistia around you who surround you. You carried your own wickedness and disgrace, says the Lord God. LXX: If your sister Sodom had not been heard in your mouth on the days of your pride before your wickedness was revealed, like it is now with the daughters of Syria, and if this had not been so, what would have happened to you and all the foreign daughters around you who surround you? You carry your impieties and your iniquities. Symmachus interpreted this passage as follows: Because your sister Sodom was not heard through your mouth on the day of your pride, before your disgrace was revealed, like the time of reproach of the daughters of Syria and all the daughters of Palestine around you, who surround you in a circle. You will bear your crime and your wickedness. Theodotus interpreted it as follows: And your sister Sodom was not heard through your mouth on the day of your pride, before your evil was revealed: like the time of reproach of the daughters of Syria and all the daughters of foreign nations around it, who abhor you in a circle. Your fornication and your contaminations, you have borne, says the Lord Adonai. Our translation agrees with the Aquila edition; all of which I have placed, so that from the comparison of all, we may find some trace of meaning, and in the meantime without prejudice from others, it seems to us that the order of the reading must be restored as follows: In the days of your pride, when you were sinning, you did not remember the overthrow of your sister Sodom, before your wickedness was revealed to such an extent that you became a reproach to all the cities of Syria and Palestine which are around you. Therefore, because you have overcome in the crime against your sister, and you were not terrified by her example, so as not to endure similar things, and you did not refrain from stepping forward: now, however, your disgrace has been revealed, listen to the sentence of God. Either you have carried, according to the Septuagint: or you have carried, according to Aquila and Theodotion: or you will carry, according to Symmachus, your crime and disgrace, so that after you have endured punishment for sacrilege, you may obtain forgiveness not by your own terms, but by my clemency. Syria is said to be called Aram in the Hebrew language, which means 'sublimity'. And according to the explanation of that passage of the prophet Isaiah, in which Aram and Ephraim conspire against Judah and Jerusalem, the clever wisdom of the nations and the claim of sublimity in knowledge, joined with the malice of heretics, attacks Judah, in which there is true confession and cannot be overcome. Here also the same arrogance of Syria, that is, of the philosophers with the daughters of foreigners, in which the manifold errors of various doctrines are shown among nations, mocks Jerusalem and reproaches her, though she is overcome by her own vices.
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SUMMARY
Ezekiel 16:58 serves as a climactic and definitive declaration of divine judgment against Jerusalem, personified as an unfaithful bride. The verse powerfully asserts that the city, representing the nation of Israel, has fully incurred and must now bear the devastating consequences of her profound spiritual infidelity, persistent idolatry, and detestable practices. It underscores the unwavering principle of divine justice, emphasizing that the nation's prolonged rebellion and covenant-breaking have directly led to the catastrophic judgment of exile, making it clear that their suffering is a direct, deserved, and unavoidable outcome of their own actions and deep moral depravity.
CONTEXT
Literary Context: Ezekiel 16 is a remarkable and extended allegory that dominates the chapter, portraying Jerusalem as a foundling infant rescued, nurtured, and ultimately betrothed by God, only to become a spiritual harlot. The chapter begins with God's compassionate act of choosing and adorning Jerusalem, detailing His lavish provision and care for her from her humble origins (Ezekiel 16:1-14). However, it quickly transitions into a graphic and scathing indictment of her subsequent unfaithfulness, detailing her alliances with foreign nations and her adoption of their idolatrous practices, even to the horrific point of child sacrifice (Ezekiel 16:15-34). The latter part of the chapter pronounces the severe judgment that will befall her as a direct consequence of this spiritual adultery (Ezekiel 16:35-52). Verse 58 acts as a concluding summary statement to this long, detailed indictment, emphasizing the full weight of her guilt and the inevitability of the judgment she is experiencing. It sets the stage for the subsequent discussion of Jerusalem's future restoration, which, remarkably, will be based not on her merit but solely on God's enduring covenant faithfulness (Ezekiel 16:59-63).
Historical & Cultural Context: Ezekiel delivered his prophecies to the Jewish exiles in Babylon during the early 6th century BCE, specifically after the first wave of deportations following Nebuchadnezzar's siege of Jerusalem in 597 BCE. The audience was grappling with the profound trauma of national defeat and exile, questioning God's justice and faithfulness amidst their suffering. Culturally, the ancient Near East was characterized by pervasive polytheism, with various nations worshipping their own pantheon of gods. Israel, despite its unique covenant with Yahweh, frequently succumbed to the temptation to adopt the religious practices of surrounding peoples, including Baal worship, Asherah worship, and even the abhorrent practice of child sacrifice (as seen in passages like 2 Kings 16:3 and Jeremiah 32:35). The imagery of a "harlot" was a common prophetic metaphor for spiritual unfaithfulness to God, drawing on the covenant relationship between God and Israel as a marriage (e.g., Hosea 1-3). This verse, therefore, provides a divine explanation for the exiles' plight, asserting that their suffering was not arbitrary but a direct and just consequence of their historical and pervasive spiritual rebellion against the God who had redeemed and sustained them.
Key Themes: This verse powerfully encapsulates several overarching themes prevalent throughout the book of Ezekiel and the broader prophetic tradition. Firstly, it highlights the theme of Divine Justice and Accountability, emphasizing that sin has inevitable and severe consequences, and God, as a righteous judge, holds His people accountable for their covenant violations. Secondly, it underscores the theme of Spiritual Adultery and Idolatry, portraying Israel's turning away from Yahweh to foreign gods and illicit alliances as a profound betrayal of their marriage covenant. This is a recurring motif, particularly in the prophetic books, where Israel's unfaithfulness is often depicted as harlotry (e.g., Jeremiah 3:6-10). Thirdly, the verse points to the Burden of Sin, illustrating that the weight and repercussions of "lewdness" and "abominations" must ultimately be borne by those who commit them. This concept of bearing one's own iniquity is central to understanding the justice of God's judgment and the necessity of repentance. Finally, by declaring "saith the LORD," it reinforces the theme of Divine Authority and Sovereignty, asserting that this judgment is not merely human opinion but a definitive decree from the sovereign God of Israel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 16:58, though concise, is deeply embedded within a rich tapestry of literary devices that characterize the entire chapter. The most prominent is Allegory, where the entire narrative of Jerusalem as a foundling, a beautiful bride, and then a harlot serves as an extended symbolic representation of God's relationship with Israel and her subsequent unfaithfulness. Within this allegory, Personification is central, as Jerusalem is consistently treated as a female character ("thou") with agency, capable of making moral choices and bearing consequences. The terms "lewdness" and "abominations" function as powerful Metaphors for spiritual infidelity and idolatry, drawing on the vivid imagery of sexual sin to describe Israel's betrayal of her covenant with God. The phrase "Thou hast borne" employs Metonymy, where the act of bearing refers not just to carrying a physical load but to enduring the full brunt of the consequences of one's actions. Finally, the concluding phrase, "saith the LORD," is a classic example of a Divine Oracle Formula, a common prophetic device that authenticates the message as originating directly from God, lending it ultimate authority and solemnity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 16:58 profoundly articulates the theological principle of divine justice and the inherent consequences of sin. It reveals that God does not arbitrarily punish but holds His people accountable for their deliberate and persistent rebellion against His covenant and His holy character. The "lewdness" and "abominations" represent a profound rejection of God's grace and a willful embrace of practices utterly detestable to Him, demonstrating that sin, especially idolatry, carries a heavy spiritual and physical burden that must ultimately be borne by the transgressor. This principle underscores God's righteousness, His commitment to His own holiness, and the seriousness with which He views covenant faithfulness. It highlights that the suffering experienced by Israel in exile was a just and direct outcome of their own choices, not an arbitrary act of divine wrath, thereby vindicating God's character before a questioning people.
REFLECTION AND APPLICATION
Ezekiel 16:58 serves as a stark and timeless reminder that our choices carry immense weight, and ultimately, we must bear the consequences of our actions, whether good or ill. For ancient Israel, this verse explained the crushing reality of their exile as a direct result of their spiritual infidelity and moral depravity. For us today, it calls for a deep introspection into our own lives. Are there areas where we have allowed "lewdness" – a spiritual turning away from God through misplaced affections or priorities – or "abominations" – practices or attitudes detestable to God – to take root? This verse challenges us to recognize that while God is infinitely merciful and gracious, His justice also ensures that sin has natural and divine repercussions. It urges believers to cultivate an undivided devotion to God, recognizing that anything that usurps His rightful place in our hearts becomes an idol, leading to spiritual "lewdness." The burden of unconfessed or unrepented sin is heavy, and this passage compels us to seek God's forgiveness and live in humble obedience, understanding that true freedom comes not from escaping consequences but from walking in alignment with His holy will.
Questions for Reflection
FAQ
Does "Thou hast borne thy lewdness and thine abominations" mean God is punishing Israel for past sins?
Answer: Yes, in a profound sense, it does. This verse is a declaration of divine judgment, asserting that Jerusalem (representing Israel) is experiencing the direct and just consequences of her persistent spiritual unfaithfulness and detestable practices. The phrase "thou hast borne" signifies that the nation itself has incurred and must now endure the full weight and repercussions of its own moral and spiritual corruption. It's not an arbitrary punishment, but the natural and divinely ordained outcome of their choices, particularly their idolatry and covenant-breaking, which ultimately led to their downfall and exile. This aligns with the biblical principle that "whatever one sows, that will he also reap" (Galatians 6:7).
What exactly are "lewdness" and "abominations" in this context?
Answer: In Ezekiel 16, "lewdness" (Hebrew: zimmâh) refers to Jerusalem's spiritual harlotry—her calculated and deliberate acts of unfaithfulness to God, particularly through forming illicit alliances with pagan nations and adopting their idolatrous practices. It signifies a deep moral depravity and premeditated wickedness in rejecting her covenant with Yahweh. "Abominations" (Hebrew: tôwʻêbah) are practices utterly detestable to God, often associated with pagan worship, such as idol worship, child sacrifice (explicitly mentioned in Ezekiel 16:20-21), and other severe moral offenses adopted from surrounding cultures. Together, these terms comprehensively describe the depth and breadth of Israel's covenant violations and spiritual rebellion.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 16:58 sternly declares that Israel must bear the burden of her own sin, the New Testament reveals the profound truth of Christ's vicarious fulfillment, where He bore the "lewdness and abominations" of humanity. The Old Testament's emphasis on the individual or nation bearing the consequences of sin finds its ultimate resolution in the person of Jesus Christ. He, the sinless Lamb of God, willingly took upon Himself the full weight and penalty of our "lewdness" (our moral depravity and spiritual infidelity) and our "abominations" (our detestable acts against God's holiness). As Isaiah 53:4-6 prophesied, "Surely he has borne our griefs and carried our sorrows... the LORD has laid on him the iniquity of us all." This is powerfully echoed in the New Testament, where 2 Corinthians 5:21 states, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." Through His crucifixion, Jesus "bore our sins in his body on the tree" (1 Peter 2:24), thereby satisfying divine justice and offering a path to forgiveness and reconciliation that Israel, by bearing her own sin, could not achieve. Thus, what Israel could only bear in judgment, Christ bore in redemptive sacrifice, offering cleansing and a new covenant of grace to all who believe (Hebrews 9:28).