King James Bible - with Strong’s numbers (EN)

1Again the wordH1697 of the LORDH3068 came unto me, sayingH559, 2SonH1121 of manH120, cause JerusalemH3389 to knowH3045 her abominationsH8441, 3And sayH559, Thus saithH559 the LordH136 GODH3069 unto JerusalemH3389; Thy birthH4351 and thy nativityH4138 is of the landH776 of CanaanH3669; thy fatherH1 was an AmoriteH567, and thy motherH517 an HittiteH2850. 4And as for thy nativityH4138, in the dayH3117 thou wast bornH3205 thy navelH8270 was not cutH3772, neither wast thou washedH7364 in waterH4325 to suppleH4935 thee; thou wast not saltedH4414 at allH4414, nor swaddledH2853 at allH2853 . 5None eyeH5869 pitiedH2347 thee, to doH6213 anyH259 of these unto thee, to have compassionH2550 upon thee; but thou wast cast outH7993 in the openH6440 fieldH7704, to the lothingH1604 of thy personH5315, in the dayH3117 that thou wast bornH3205 . 6And when I passedH5674 by thee, and sawH7200 thee pollutedH947 in thine own bloodH1818, I saidH559 unto thee when thou wast in thy bloodH1818, LiveH2421 ; yea, I saidH559 unto thee when thou wast in thy bloodH1818, LiveH2421 . 7I have causedH5414 thee to multiplyH7233 as the budH6780 of the fieldH7704, and thou hast increasedH7235 and waxen greatH1431, and thou art comeH935 to excellentH5716 ornamentsH5716: thy breastsH7699 are fashionedH3559, and thine hairH8181 is grownH6779, whereas thou wast nakedH5903 and bareH6181. 8Now when I passedH5674 by thee, and lookedH7200 upon thee, behold, thy timeH6256 was the timeH6256 of loveH1730; and I spreadH6566 my skirtH3671 over thee, and coveredH3680 thy nakednessH6172: yea, I swareH7650 unto thee, and enteredH935 into a covenantH1285 with thee, saithH5002 the LordH136 GODH3069, and thou becamest mine. 9Then washedH7364 I thee with waterH4325; yea, I throughly washed awayH7857 thy bloodH1818 from thee, and I anointedH5480 thee with oilH8081. 10I clothedH3847 thee also with broidered workH7553, and shodH5274 thee with badgers' skinH8476, and I girdedH2280 thee about with fine linenH8336, and I coveredH3680 thee with silkH4897. 11I deckedH5710 thee also with ornamentsH5716, and I putH5414 braceletsH6781 upon thy handsH3027, and a chainH7242 on thy neckH1627. 12And I putH5414 a jewelH5141 on thy foreheadH639, and earringsH5694 in thine earsH241, and a beautifulH8597 crownH5850 upon thine headH7218. 13Thus wast thou deckedH5710 with goldH2091 and silverH3701; and thy raimentH4403 was of fine linenH8336 H8336, and silkH4897, and broidered workH7553; thou didst eatH398 fine flourH5560, and honeyH1706, and oilH8081: and thou wast exceedingH3966 beautifulH3302, and thou didst prosperH6743 into a kingdomH4410. 14And thy renownH8034 went forthH3318 among the heathenH1471 for thy beautyH3308: for it was perfectH3632 through my comelinessH1926, which I had putH7760 upon thee, saithH5002 the LordH136 GODH3069. 15But thou didst trustH982 in thine own beautyH3308, and playedst the harlotH2181 because of thy renownH8034, and pouredst outH8210 thy fornicationsH8457 on every one that passed byH5674 ; his it was. 16And of thy garmentsH899 thou didst takeH3947, and deckedstH6213 thy high placesH1116 with divers coloursH2921, and playedst the harlotH2181 thereupon: the like things shall not comeH935, neither shall it be so. 17Thou hast also takenH3947 thy fairH8597 jewelsH3627 of my goldH2091 and of my silverH3701, which I had givenH5414 thee, and madestH6213 to thyself imagesH6754 of menH2145, and didst commit whoredomH2181 with them, 18And tookestH3947 thy broideredH7553 garmentsH899, and coveredstH3680 them: and thou hast setH5414 mine oilH8081 and mine incenseH7004 beforeH6440 them. 19My meatH3899 also which I gaveH5414 thee, fine flourH5560, and oilH8081, and honeyH1706, wherewith I fedH398 thee, thou hast even setH5414 it beforeH6440 them for a sweetH5207 savourH7381: and thus it was, saithH5002 the LordH136 GODH3069. 20Moreover thou hast takenH3947 thy sonsH1121 and thy daughtersH1323, whom thou hast borneH3205 unto me, and these hast thou sacrificedH2076 unto them to be devouredH398 . Is this of thy whoredomsH8457 a small matterH4592, 21That thou hast slainH7819 my childrenH1121, and deliveredH5414 them to cause them to pass throughH5674 the fire for them? 22And in all thine abominationsH8441 and thy whoredomsH8457 thou hast not rememberedH2142 the daysH3117 of thy youthH5271, when thou wast nakedH5903 and bareH6181, and wast pollutedH947 in thy bloodH1818. 23And it came to pass afterH310 all thy wickednessH7451, woeH188, woeH188 unto thee! saithH5002 the LordH136 GODH3069; 24That thou hast also builtH1129 unto thee an eminent placeH1354, and hast madeH6213 thee an high placeH7413 in every streetH7339. 25Thou hast builtH1129 thy high placeH7413 at every headH7218 of the wayH1870, and hast made thy beautyH3308 to be abhorredH8581, and hast openedH6589 thy feetH7272 to every one that passed byH5674, and multipliedH7235 thy whoredomsH8457. 26Thou hast also committed fornicationH2181 with the EgyptiansH1121 H4714 thy neighboursH7934, greatH1432 of fleshH1320; and hast increasedH7235 thy whoredomsH8457, to provoke me to angerH3707 . 27Behold, therefore I have stretched outH5186 my handH3027 over thee, and have diminishedH1639 thine ordinaryH2706 food, and deliveredH5414 thee unto the willH5315 of them that hateH8130 thee, the daughtersH1323 of the PhilistinesH6430, which are ashamedH3637 of thy lewdH2154 wayH1870. 28Thou hast played the whoreH2181 also with the AssyriansH1121 H804, becauseH1115 thou wast unsatiableH7646 ; yea, thou hast played the harlotH2181 with them, and yet couldest not be satisfiedH7654. 29Thou hast moreover multipliedH7235 thy fornicationH8457 in the landH776 of CanaanH3667 unto ChaldeaH3778; and yet thou wast not satisfiedH7646 herewithH2063. 30How weakH535 is thine heartH3826, saithH5002 the LordH136 GODH3069, seeing thou doestH6213 all these things, the workH4639 of an imperiousH7986 whorishH2181 womanH802; 31In that thou buildestH1129 thine eminent placeH1354 in the headH7218 of every wayH1870, and makestH6213 thine high placeH7413 in every streetH7339; and hast not been as an harlotH2181, in that thou scornestH7046 hireH868; 32But as a wifeH802 that committeth adulteryH5003, which takethH3947 strangersH2114 instead of her husbandH376! 33They giveH5414 giftsH5078 to all whoresH2181 : but thou givestH5414 thy giftsH5083 to all thy loversH157, and hirestH7809 them, that they may comeH935 unto thee on every sideH5439 for thy whoredomH8457. 34And the contraryH2016 is in thee from other womenH802 in thy whoredomsH8457, whereas none followethH310 thee to commit whoredomsH2181 : and in that thou givestH5414 a rewardH868, and no rewardH868 is givenH5414 unto thee, therefore thou artH1961 contraryH2016. 35Wherefore, O harlotH2181, hearH8085 the wordH1697 of the LORDH3068: 36Thus saithH559 the LordH136 GODH3069; Because thy filthinessH5178 was poured outH8210, and thy nakednessH6172 discoveredH1540 through thy whoredomsH8457 with thy loversH157, and with all the idolsH1544 of thy abominationsH8441, and by the bloodH1818 of thy childrenH1121, which thou didst giveH5414 unto them; 37Behold, therefore I will gatherH6908 all thy loversH157, with whom thou hast taken pleasureH6149, and all them that thou hast lovedH157, with all them that thou hast hatedH8130 ; I will even gatherH6908 them round aboutH5439 against thee, and will discoverH1540 thy nakednessH6172 unto them, that they may seeH7200 all thy nakednessH6172. 38And I will judgeH8199 thee, as women that break wedlockH5003 and shedH8210 bloodH1818 are judgedH4941; and I will giveH5414 thee bloodH1818 in furyH2534 and jealousyH7068. 39And I will also giveH5414 thee into their handH3027, and they shall throw downH2040 thine eminent placeH1354, and shall break downH5422 thy high placesH7413: they shall stripH6584 thee also of thy clothesH899, and shall takeH3947 thy fairH8597 jewelsH3627, and leaveH3240 thee nakedH5903 and bareH6181. 40They shall also bring upH5927 a companyH6951 against thee, and they shall stoneH7275 thee with stonesH68, and thrust thee throughH1333 with their swordsH2719. 41And they shall burnH8313 thine housesH1004 with fireH784, and executeH6213 judgmentsH8201 upon thee in the sightH5869 of manyH7227 womenH802: and I will cause thee to ceaseH7673 from playing the harlotH2181, and thou also shalt giveH5414 no hireH868 any more. 42So will I make my furyH2534 toward thee to restH5117, and my jealousyH7068 shall departH5493 from thee, and I will be quietH8252, and will be no more angryH3707 . 43Because thou hast not rememberedH2142 the daysH3117 of thy youthH5271, but hast frettedH7264 me in all these things; beholdH1887, therefore I also will recompenseH5414 thy wayH1870 upon thine headH7218, saithH5002 the LordH136 GODH3069: and thou shalt not commitH6213 this lewdnessH2154 above all thine abominationsH8441. 44Behold, every one that useth proverbsH4911 shall use this proverbH4911 against thee, sayingH559, As is the motherH517, so is her daughterH1323. 45Thou art thy mother'sH517 daughterH1323, that lothethH1602 her husbandH376 and her childrenH1121; and thou art the sisterH269 of thy sistersH269, which lothedH1602 their husbandsH582 and their childrenH1121: your motherH517 was an HittiteH2850, and your fatherH1 an AmoriteH567. 46And thine elderH1419 sisterH269 is SamariaH8111, she and her daughtersH1323 that dwellH3427 at thy left handH8040: and thy youngerH6996 sisterH269, that dwellethH3427 at thy right handH3225, is SodomH5467 and her daughtersH1323. 47Yet hast thou not walkedH1980 after their waysH1870, nor doneH6213 after their abominationsH8441: but, as if that were a veryH6985 littleH4592 H6962 thing, thou wast corruptedH7843 more than theyH2004 in all thy waysH1870. 48As I liveH2416, saithH5002 the LordH136 GODH3069, SodomH5467 thy sisterH269 hath not doneH6213, she nor her daughtersH1323, as thou hast doneH6213, thou and thy daughtersH1323. 49Behold, this was the iniquityH5771 of thy sisterH269 SodomH5467, prideH1347, fulnessH7653 of breadH3899, and abundanceH7962 of idlenessH8252 was in her and in her daughtersH1323, neither did she strengthenH2388 the handH3027 of the poorH6041 and needyH34. 50And they were haughtyH1361, and committedH6213 abominationH8441 beforeH6440 me: therefore I took them awayH5493 as I sawH7200 good. 51Neither hath SamariaH8111 committedH2398 halfH2677 of thy sinsH2403; but thou hast multipliedH7235 thine abominationsH8441 more than theyH2007, and hast justifiedH6663 thy sistersH269 in all thine abominationsH8441 which thou hast doneH6213 . 52Thou also, which hast judgedH6419 thy sistersH269, bearH5375 thine own shameH3639 for thy sinsH2403 that thou hast committed more abominableH8581 than theyH2004: they are more righteousH6663 than thou: yea, be thou confoundedH954 also, and bearH5375 thy shameH3639, in that thou hast justifiedH6663 thy sistersH269. 53When I shall bring againH7725 their captivityH7622 H7622, the captivityH7622 H7622 of SodomH5467 and her daughtersH1323, and the captivityH7622 H7622 of SamariaH8111 and her daughtersH1323, then will I bring again the captivityH7622 H7622 of thy captivesH7622 in the midstH8432 of them: 54That thou mayest bearH5375 thine own shameH3639, and mayest be confoundedH3637 in all that thou hast doneH6213, in that thou art a comfortH5162 unto them. 55When thy sistersH269, SodomH5467 and her daughtersH1323, shall returnH7725 to their former estateH6927, and SamariaH8111 and her daughtersH1323 shall returnH7725 to their former estateH6927, then thou and thy daughtersH1323 shall returnH7725 to your former estateH6927. 56For thy sisterH269 SodomH5467 was not mentionedH8052 by thy mouthH6310 in the dayH3117 of thy prideH1347, 57Before thy wickednessH7451 was discoveredH1540, as at the timeH6256 of thy reproachH2781 of the daughtersH1323 of SyriaH758, and all that are round aboutH5439 her, the daughtersH1323 of the PhilistinesH6430, which despiseH7590 thee round aboutH5439. 58Thou hast borneH5375 thy lewdnessH2154 and thine abominationsH8441, saithH5002 the LORDH3068. 59For thus saithH559 the LordH136 GODH3069; I will even dealH6213 with thee as thou hast doneH6213, which hast despisedH959 the oathH423 in breakingH6565 the covenantH1285. 60Nevertheless I will rememberH2142 my covenantH1285 with thee in the daysH3117 of thy youthH5271, and I will establishH6965 unto thee an everlastingH5769 covenantH1285. 61Then thou shalt rememberH2142 thy waysH1870, and be ashamedH3637, when thou shalt receiveH3947 thy sistersH269, thine elderH1419 and thy youngerH6996: and I will giveH5414 them unto thee for daughtersH1323, but not by thy covenantH1285. 62And I will establishH6965 my covenantH1285 with thee; and thou shalt knowH3045 that I am the LORDH3068: 63That thou mayest rememberH2142, and be confoundedH954, and never openH6610 thy mouthH6310 any more becauseH6440 of thy shameH3639, when I am pacifiedH3722 toward thee for all that thou hast doneH6213, saithH5002 the LordH136 GODH3069.


Jamieson Fausset Brown Bible Commentary
 2   DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.

 3   birth . . . nativity--thy origin and birth; literally, "thy diggings" (compare Isa 51:1) "and thy bringings forth."
of . . . Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Ezek 21:30).
an Amorite . . . an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Josh 1:4; Amos 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Lev 18:24-Lev 18:25, Lev 18:28; Deut 18:12). Translate rather, "the Amorite . . . the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Gen 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Gen 26:34-Gen 26:35; Gen 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Ezek 16:45).

 4   Israel's helplessness in her first struggling into national existence, under the image of an infant (Hos 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Exod 1:15-Exod 1:22).
navel . . . not cut--Without proper attention to the navel cord, the infant just born is liable to die.
neither . . . washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [MAURER]. GESENIUS translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child.
salted--Anciently they rubbed infants with salt to make the skin firm.

 5   cast . . . in . . . open field--The exposure of infants was common in ancient times.
to the loathing of thy person--referring to the unsightly aspect of the exposed infant. FAIRBAIRN translates, "With contempt (or disdainful indifference) of thy life."

 6   when I passed by--as if a traveller.
polluted in . . . blood--but PISCATOR, "ready to be trodden on."
I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live."
in thy blood--Though thou wast foul with blood, I said, "Live" [GROTIUS]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [CALVIN]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.

 7   caused . . . to multiply--literally, "I . . . made thee a myriad."
bud of . . . field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Acts 7:14) [CALVIN]. But see Exod 12:37-Exod 12:38.
excellent ornaments--literally, "ornament of ornaments."
naked . . . bare-- (Hos 2:3). Literally, "nakedness . . . bareness" itself; more emphatic.

 8   thy time of love--literally, "loves" (compare Song 2:10-Song 2:13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Gen 15:13-Gen 15:14; Acts 7:6-Acts 7:7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (Song 1:3-Song 1:6; Jer 31:3; Mal 1:2).
spread my skirt over thee--the mode of espousals (Ruth 3:9). I betrothed thee (Deut 4:37; Deut 10:15; Hos 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into . . . covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Isa 54:5; Jer 3:14; Hos 2:19-Hos 2:20; Mal 2:14).
thou . . . mine-- (Exod 19:5; Jer 2:2).

 9   washed I thee--as brides used to pass through a preparatory purification (Esth 2:12). So Israel, before the giving of the law at Sinai (Exod 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1Cor 6:11).
oil--emblem of the Levitical priesthood, the type of Messiah (Ps 45:7).

 10   Ps 45:13-Ps 45:14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Isa 61:10). It is Messiah who provides the wedding garment (Rev 3:18; Rev 19:8).
badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Exod 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Exod 25:5).
fine linen--used by the priests (Lev 6:10); emblem of purity.

 11   The marriage gifts to Rebekah (Gen 24:22, Gen 24:47).

 12   jewel on thy forehead--rather, "a ring in thy nose" (Isa 3:21).
a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Exod 19:6; compare Rev 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.

 13   flour . . . honey . . . oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (Deut 32:13-Deut 32:14).
exceeding beautiful-- Ps 48:2, the city; also, Ps 29:2, the temple.
prosper into a kingdom--exercising empire over surrounding nations.

 14   thy renown . . . among . . . heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (1Kgs 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (Lam 2:15).
my comeliness--It was not thine own, but imparted by Me.

 15   Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (Deut 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her idols (Hos 2:8; compare Luke 15:12-Luke 15:13).
playedst . . . harlot because of thy renown--"didst play the wanton upon thy name" [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Isa 1:21; Isa 57:8; Jer 3:2, Jer 3:6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty."
his it was--Thy beauty was yielded up to every passer-by Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.

 16   deckedst . . . with divers colours--or, "didst make . . . of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 2Kgs 23:7.
the like . . . shall not come, neither shall . . . be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.

 17   my gold . . . my silver-- (Hag 2:8).
images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.

 18   tookest thy . . . garments . . . coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband.
my oil--the holy anointing oil sacred to God (Exod 30:22-Exod 30:25). Also that used in sacrifices (Lev 2:1-Lev 2:2).

 19   My meat . . . I gave-- (Hos 2:8).
set it before them--as a minchah or "meat offering" (Lev 2:1).
a sweet savour--literally "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood!
thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.

 20   sons and . . . daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.
to be devoured--not merely to pass through the fire, as sometimes children were made to do (Lev 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Isa 57:5; Jer 7:31; Jer 19:5; Jer 32:35).
Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mic 6:7).

 22   not remembered . . . youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Ezek 16:43, to which Ezek 16:60 forms a lovely contrast (Jer 2:2; Hos 11:1).

 23   woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.

 24   eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jer 2:20; Jer 3:2).

 25   at every head of the way--in the most frequented places (Pro 9:14).
thy beauty . . . abhorred, . . . opened . . . feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.

 26   fornication with . . . Egyptians--alliances with Egypt, cemented by sharing their idolatries.
great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Ezek 20:7-Ezek 20:8; Ezek 23:19-Ezek 23:21).
to provoke me--wantonly and purposely.

 27   The consequent judgments, which, however, proved of no avail in reforming the people (Isa 9:13; Jer 5:3).
delivered thee unto . . . Philistines-- (2Kgs 16:6; 2Chr 28:18-19).
ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Ezek 16:57; Jer 2:11).

 28   unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.

 29   multiplied . . . fornication in . . . Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Ezek 23:14, &c.).

 30   weak . . . heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Pro 10:29).

 31   Repetition of Ezek 16:24.
not . . . as . . . harlot . . . thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Ezek 16:33-Ezek 16:34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."

 32   instead of her husband--referring to Num 5:19-Num 5:20, Num 5:29. FAIRBAIRN translates, "whilst under her husband."

 33   Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.

 35   Here begins the threat of wrath to be poured out on her.

 36   filthiness--literally, "brass"; metaphor for the lowest part of the person [CALVIN]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jer 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. HENDERSON explains it, "Because thy money was lavished on thy lovers" (Ezek 16:31, Ezek 16:33-Ezek 16:34).
blood of thy children-- (Ezek 16:20; Jer 2:34).

 37   thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [HENGSTENBERG], (Isa 47:3; Jer 13:26; Hos 2:12; Nah 3:5).
all . . . thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (Deut 23:3).
I . . . will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Ezek 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.

 38   judge thee, as women that break wedlock-- (Lev 20:10; compare Ezek 16:2). In the case of individual adulteresses, stoning was the penalty (John 8:4-John 8:5). In the case of communities, the sword. Also apostasy (Deut 13:10) and sacrificing children to Molech (Lev 20:1-Lev 20:5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (Deut 13:15-Deut 13:16) is added, "they shall stone thee with stones and thrust thee through with . . . swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture.
shed blood . . . judged-- (Gen 9:6).
jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."

 39   thine eminent place--literally, "fornication-chamber" (see on Ezek 16:24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans (Ezek 23:14-Ezek 23:17).
strip thee of . . . clothes-- (Ezek 23:26; Hos 2:3). They shall dismantle thy city of its walls.
fair jewels--literally, "vessels of thy fairness" or beauty; the vessels of the temple [GROTIUS]. All the gifts wherewith God hath adorned thee [CALVIN].

 40   (Ezek 23:10, Ezek 23:47). Compare as to the destruction under Titus, Luke 19:43-Luke 19:44.

 41   The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease.
burn-- (Deut 13:16; 2Kgs 25:9).
women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Ps 137:7).
I will cause thee to cease . . . harlot-- (Ezek 23:27). Thou shalt no longer be able to play the harlot through My judgments.
thou . . . shall give . . . no hire . . . any more--Thou shalt have none to give.

 42   my fury . . . rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Ezek 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [CALVIN].

 43   (Ezek 16:22; Ps 78:42). In gratitude for God's favors to her in her early history.
fretted me-- (Isa 63:10; Eph 4:30).
thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zech 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Lev 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.

 44   As . . . mother . . . her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Ezek 16:3).

 45   mother's . . . that loatheth her husband--that is, God ("haters of God," Rom 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Gen 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt.
loathed . . . children--whom she put to death in honor of Saturn; a practice common among the Phśnicians.
sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.

 46   elder sister . . . Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [GROTIUS]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [FAIRBAIRN]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim.
her daughters--the inferior towns subject to Samaria (compare Num 21:25, Margin).
left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right."
Sodom . . . daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.

 47   their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (1Kgs 11:5, 1Kgs 11:7).
corrupted more than they--So it is expressly recorded of Manasseh (2Kgs 21:9).

 48   Sodom-- (Matt 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.

 49   pride--inherited by Moab, her offspring (Isa 16:6; Jer 48:26), and by Ammon (Jer 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Gen 13:10), and producing "idleness."
abundance of idleness--literally, "the secure carelessness of ease" or idleness.
neither did she strengthen . . . the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Isa 16:3-Isa 16:4; Jer 48:27; Luke 16:19-Luke 16:21; Jas 5:1-Jas 5:5).

 50   haughty--puffed up with prosperity.
abomination before me--"sinners before the Lord" (Gen 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Gen 18:20; Gen 19:5).
I took them away-- (Gen 19:24).
as I saw good--rather, "according to what I saw"; referring to Gen 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."

 51   Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings.
justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jer 3:11; Matt 12:41-Matt 12:42).

 52   Thou . . . which hast judged . . . bear thine own-- (Matt 7:1-Matt 7:2; Rom 2:1, Rom 2:17-Rom 2:23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Luke 13:2).
thy shame--ignominious punishment.

 53   Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [FAIRBAIRN]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [GROTIUS].
bring again . . . captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jer 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jer 48:47; Jer 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deut 32:32).
captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Ezek 16:60), not here; for Ezek 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Ezek 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Ezek 16:41-Ezek 16:42); but it does not contradict the subsequent promise of restoration to their posterity (Num 14:29-Num 14:33), and to the elect remnant of grace [CALVIN].

 54   bear thine own shame--by being put on a level with those whom thou hast so much despised.
thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Ezek 14:22-Ezek 14:23).

 55   (See on Ezek 16:53).

 56   Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2Pet 2:6).

 57   Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee.
thy reproach of . . . Syria and . . . Philistines--the indignity and injuries done thee by Syria and the Philistines (2Kgs 16:5; 2Chr 28:18; Isa 9:11-Isa 9:12).

 58   borne thy lewdness--that is, the punishment of it (Ezek 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.

 59   the oath--the covenant between God and Israel (Deut 29:12, Deut 29:14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.

 60   The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Ezek 16:22, Ezek 16:43); also "My covenant," with "Thy covenant" (Ezek 16:61; Ps 106:45); then the effect produced on her is (Ezek 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Gal 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2Cor 3:3, 2Cor 3:6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them.
everlasting covenant-- (Ezek 37:26; 2Sam 23:5; Isa 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jer 31:31-Jer 31:37; Jer 32:40; Jer 50:4-Jer 50:5; Heb 8:8-Heb 8:13).

 61   thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Ezek 16:60; Ezek 20:43; Ezek 36:31).
ashamed--the fruit of repentance (2Cor 7:10-11). None please God unless those who displease themselves; a foretaste of the Gospel (Luke 18:9-Luke 18:14).
I will give them unto thee for daughters-- (Isa 54:1; Isa 60:3-Isa 60:4; Gal 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Ps 110:2; Isa 2:2-Isa 2:3). "The king's daughter" in Ps 45:12-Ps 45:14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters."
not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Rom 3:3).

 62   (Hos 2:19-Hos 2:20).
thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.

 63   never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Rom 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Rom 5:20). "If we would judge ourselves, we should not be judged" (1Cor 11:31).
all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Luke 7:47).
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [HENDERSON].