Ezekiel16
New American Standard
1Then the word of the Lord came to me, saying,
2“Son of man, make known to Jerusalem her abominations,
3and say, ‘This is what the Lord God says to Jerusalem: “Your origin and your birth are from the land of the Canaanite; your father was an Amorite and your mother a Hittite.
4As for your birth, on the day you were born your navel cord was not cut, nor were you washed with water for cleansing; you were not rubbed with salt or even wrapped in cloths.
5No eye looked with pity on you to do any of these things for you, to have compassion on you. Rather you were thrown out into the open field, for you were abhorred on the day you were born.
6“When I passed by you and saw you squirming in your blood, I said to you while you were in your blood, ‘Live!’ Yes, I said to you while you were in your blood, ‘Live!’
7I made you very numerous, like plants of the field. Then you grew up, became tall and reached the age for fine jewelry; your breasts were formed and your hair had grown. Yet you were naked and bare.
8“Then I passed by you and saw you, and behold, you were at the time for love; so I spread My garment over you and covered your nakedness. I also swore an oath to you and entered into a covenant with you so that you became Mine,” declares the Lord God.
9“Then I bathed you with water, washed off your blood from you, and anointed you with oil.
10I also clothed you with colorfully woven cloth and put sandals of fine leather on your feet; and I wrapped you with fine linen and covered you with silk.
11I adorned you with jewelry, put bracelets on your wrists, and a necklace around your neck.
12I also put a ring in your nose, earrings in your ears, and a beautiful crown on your head.
13So you were adorned with gold and silver, and your dress was of fine linen, silk, and colorfully woven cloth. You ate fine flour, honey, and oil; so you were exceedingly beautiful and advanced to royalty.
14Then your fame spread among the nations on account of your beauty, for it was perfect because of My splendor which I bestowed on you,” declares the Lord God.
15“But you trusted in your beauty and became unfaithful because of your fame, and you poured out your obscene practices on every passer-by to whom it might be tempting.
16You took some of your clothes, made for yourself high places of various colors, and committed prostitution on them, which should not come about nor happen.
17You also took your beautiful jewels made of My gold and of My silver, which I had given you, and made for yourself male images so that you might commit prostitution with them.
18Then you took your colorfully woven cloth and covered them, and offered My oil and My incense before them.
19Also My bread which I gave you, fine flour, oil, and honey with which I fed you, you would offer before them for a soothing aroma; so it happened,” declares the Lord God.
20“Furthermore, you took your sons and daughters whom you had borne to Me and sacrificed them to idols to be devoured. Were your obscene practices a trivial matter?
21You slaughtered My children and offered them to idols by making them pass through the fire.
22And besides all your abominations and obscene practices, you did not remember the days of your youth, when you were naked and bare and squirming in your blood.
23“Then it came about after all your wickedness (‘Woe, woe to you!’ declares the Lord God),
24that you built yourself a shrine and made yourself a high place in every public square.
25You built yourself a high place at the beginning of every street and made your beauty abominable, and you spread your legs to every passer-by and multiplied your obscene practice.
26You also committed prostitution with the Egyptians, your lustful neighbors, and multiplied your obscene practice to provoke Me to anger.
27So behold, I have stretched out My hand against you and cut back your rations. And I turned you over to the desire of those who hate you, the daughters of the Philistines, who are ashamed of your outrageous conduct.
28Moreover, you committed prostitution with the Assyrians because you were not satisfied; you committed prostitution with them and still were not satisfied.
29You also multiplied your obscene practice with the land of merchants, Chaldea; yet even with this you were not satisfied.”’”
30“How feverish is your heart,” declares the Lord God, “while you do all these things, the action of a bold prostitute!
31When you built your shrine at the beginning of every street and made your high place in every public square, in spurning a prostitute’s fee, you were not like a prostitute.
32You adulteress wife, who takes strangers instead of her husband!
33Men give gifts to all prostitutes, but you give your gifts to all your lovers and lavish favors on them so that they will come to you from every direction for your obscene practices.
34So it is the opposite for you from those women in your obscene practices, in that you are not approached for prostitution, and in the fact that you pay a prostitute’s fee, and no fee is paid to you; so you are the opposite.”
35Therefore, you prostitute, hear the word of the Lord.
36This is what the Lord God says: “Because your lewdness was poured out and your nakedness uncovered through your obscene practices with your lovers and with all your detestable idols, and because of the blood of your sons that you gave to idols,
37therefore, behold, I am going to gather all your lovers whom you pleased, all those whom you loved as well as all those whom you hated. So I will gather them against you from every direction and expose your nakedness to them so that they may see all your nakedness.
38So I will judge you as women who commit adultery or shed blood are judged; and I will bring on you the blood of wrath and jealousy.
39I will also hand you over to your lovers, and they will tear down your shrines, demolish your high places, strip you of your clothing, take away your jewels, and will leave you naked and bare.
40They will incite a crowd against you, and they will stone you and cut you to pieces with their swords.
41And they will burn your houses with fire and execute judgments against you in the sight of many women. Then I will put an end to your prostitution, and you will also no longer pay your lovers.
42So I will satisfy My fury against you and My jealousy will leave you, and I will be pacified and no longer be angry.
43Since you have not remembered the days of your youth but have caused Me unrest by all these things, behold, I in turn will bring your conduct down on your own head,” declares the Lord God, “so that you will not commit this outrageous sin in addition to all your other abominations.
44“Behold, everyone who quotes proverbs will quote this proverb about you, saying, ‘Like mother, like daughter.’
45You are the daughter of your mother, who loathed her husband and children. You are also the sister of your sisters, who loathed their husbands and children. Your mother was a Hittite and your father an Amorite.
46Now your older sister is Samaria, who lives north of you with her daughters; and your younger sister, who lives south of you, is Sodom with her daughters.
47Yet you have not merely walked in their ways and committed their abominations; but, as if that were too little, you also acted more corruptly in all your conduct than they.
48As I live,” declares the Lord God, “Sodom, your sister and her daughters have not done as you and your daughters have done!
49Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, plenty of food, and carefree ease, but she did not help the poor and needy.
50So they were haughty and committed abominations before Me. Therefore I removed them when I saw it.
51Furthermore, Samaria did not commit half of your sins, for you have multiplied your abominations more than they. So you have made your sisters appear innocent by all your abominations which you have committed.
52Also, bear your disgrace in that you have made judgment favorable for your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. Yes, be also ashamed and bear your disgrace, in that you made your sisters appear innocent.
53“Nevertheless, I will restore their fortunes, the fortunes of Sodom and her daughters, the fortunes of Samaria and her daughters, and along with them your own fortunes,
54so that you will bear your disgrace and feel ashamed for all that you have done when you become a consolation to them.
55Your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state, and you with your daughters will also return to your former state.
56As the name of your sister Sodom was not heard from your lips in your day of pride,
57before your wickedness was uncovered, so now you have become the disgrace of the daughters of Edom and of all who are around her, of the daughters of the Philistines—those surrounding you who despise you.
58You have suffered the penalty of your outrageous sin and abominations,” the Lord declares.
59For this is what the Lord God says: “I will also do with you as you have done, you who have despised the oath by breaking the covenant.
60“Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you.
61Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant.
62So I will establish My covenant with you, and you shall know that I am the Lord,
63so that you may remember and be ashamed, and not open your mouth again because of your disgrace, when I have forgiven you for all that you have done,” the Lord God declares.
Study Guide
Public-domain commentary and original-language notes for Ezekiel 16.
Chapter Summary
In this chapter: A parable showing the first low estate of the Jewish nation, its prosperity, idolatries, and punishment. (1-63).
vv1-58
In this chapter God's dealings with the Jewish nation, and their conduct towards him, are described, and their punishment through the surrounding nations, even those they most trusted in. This is done under the parable of an exposed infant rescued from death, educated, espoused, and richly provided for, but afterwards guilty of the most abandoned conduct, and punished for it; yet at last received into favour, and ashamed of her base conduct. We are not to judge of these expressions by modern ideas, but by those of the times and places in which they were used, where many of them would not sound as they do to us. The design was to raise hatred to idolatry, and such a parable was well suited for that purpose.
vv59-63
After a full warning of judgments, mercy is remembered, mercy is reserved. These closing verses are a precious promise, in part fulfilled at the return of the penitent and reformed Jews out of Babylon, but to have fuller accomplishment in gospel times. The Divine mercy should be powerful to melt our hearts into godly sorrow for sin. Nor will God ever leave the sinner to perish, who is humbled for his sins, and comes to trust in His mercy and grace through Jesus Christ; but will keep him by his power, through faith unto salvation.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
יָדַע: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
תּוֹעֵבַה: properly, something disgusting (morally), i.e. (as noun) an abhorrence; especially idolatry or (concretely) an idol
כֹּה: properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
אֲדֹנָי: the Lord (used as a proper name of God only)
מְכוּרָה: origin (as if a mine)
Cross References
Ezekiel 16Repeats the parentage theme: 'thy father was an Amorite, and thy mother an Hittite.'
Supported by Matthew Poole, JFB
Direct parallel of remembering evil ways and feeling shame/loathing when God's grace is restored.
Supported by Matthew Henry
Jerusalem's spiritual parentage is linked to the Amorites, whose sins were filling up.
Supported by Matthew Poole, JFB
Hosea similarly uses the metaphor of birth, nakedness, and exposure to describe Israel's early history.
Supported by JFB
Israel took God's gifts of silver, gold, and agricultural abundance and offered them to idols.
Supported by Matthew Poole
Verbally echoes Israel's original helpless, naked, and unswaddled state at birth.
Supported by John Calvin, JFB
The Mosaic law prescribing death by stoning for women committing adultery.
Supported by Matthew Poole, John Calvin
Direct parallel concerning Israel's failure to remember the days of her youth.
Supported by Matthew Henry, Matthew Poole
Verbal and conceptual parallel: backsliding Israel has justified herself more than treacherous Judah.
Supported by Matthew Poole, JFB
God promises to remember His covenant despite Israel's failures and breaches.
Supported by Matthew Henry, Matthew Poole
The famous New Covenant promise, contrasting with the broken Old Covenant ('not by thy covenant').
Supported by Matthew Henry, JFB
Immediate context where God promises to establish an everlasting covenant despite Israel's unfaithfulness.
Supported by Matthew Henry, Matthew Poole
Parallel to 'never open thy mouth any more because of thy shame'—every mouth stopped before God.
Supported by Matthew Henry, JFB
Contrasts their biological 'diggings' in Canaan with their call to look to Abraham and Sarah.
Supported by JFB
Later in this same sermon, Jerusalem is explicitly called the daughter of a Hittite mother.
Supported by JFB
Joshua notes Abraham's ancestors served other gods, grounding the 'Amorite/Hittite' pagan pedigree.
Supported by Matthew Poole
The historical background of Israel's infancy, where Pharaoh ordered newborn boys cast out.
Supported by John Calvin, JFB
Ezekiel's prose account of Israel's early state and idolatry in Egypt before God delivered them.
Supported by John Calvin
Describes the glorious bridal garments provided for the king's daughter, echoing Jerusalem's royal dressing.
Supported by JFB
Explicit historical parallel of Israel sacrificing their sons and daughters to Canaanite demons.
Supported by Matthew Henry
Directly links to the immediate context of sacrificing God's own children to idols.
Supported by Matthew Poole, John Calvin
Parallels Israel's early history and covenant relationship in the 'days of thy youth'.
Supported by Matthew Poole, JFB
Contrast of Ephraim hiring lovers with standard harlots receiving hire.
Supported by Matthew Poole, John Calvin
Parallels the judgment of exposed nakedness before former lovers due to persistent whorings.
Supported by Matthew Henry, Matthew Poole
Identifies the former political lovers as the direct instruments of God's severe judgment.
Supported by Matthew Henry, Matthew Poole
Identifies the elder and younger sisters when God establishes the covenant.
Supported by Matthew Henry, JFB
Explicit sisterly representation where Samaria is named Aholah and Jerusalem Aholibah.
Supported by Matthew Poole, JFB
Elaborates on bearing shame and being confounded in comparison to sisters Sodom and Samaria.
Supported by Matthew Henry, Matthew Poole, JFB
The ultimate establishment of the promised 'everlasting covenant' in gospel times.
Supported by Matthew Henry, JFB
Parallel language of remembering ways, being ashamed, and loathing self after restoration.
Supported by Matthew Henry
Depicts Ephraim being instructed, repenting, smiting his thigh, and being thoroughly ashamed.
Supported by Matthew Henry
Reiterates that God's grace is not for their sakes, urging shame and confusion.
Supported by Matthew Henry
Identifies the elder and younger sisters (Samaria and Sodom) referenced in verse 61.
Supported by JFB
Ezra's prayer embodying the exact shame, confusion, and inability to lift up his face.
Supported by Matthew Poole
Job lays his hand upon his mouth in silenced humility before God's majesty.
Supported by Matthew Henry
Covenants are described in terms of a marriage relationship, of which God is witness.
Supported by JFB