Ezekiel 16

REVIEW QUESTIONS

What comparisons did Ezekiel see between Judah and a vine tree?

In what sense had Jerusalem already passed through the fire of judgment prior to the 587 B.C. destruction?

How does Ezekiel illustrate the grace of God in the original selection of Israel?

Who were the Amorites and Hittites? In what sense was Israel the daughter of the Amorite and Hittite?

What treatment was normally accorded new-born babies in the ancient world?

Where and when did Israel become the bride of God?

By what figures does Ezekiel indicate God’s gracious concern for his wife?

How did God’s bride commit adultery against Him?

How is the total degeneracy of Israel indicated in the parable of chapter 16?

How would God punish His harlotrous wife?

In what sense could Samaria be called Judah’s elder sister, and Sodom her younger sister?

In what sense had the sin of Judah exceeded that of Samaria and Sodom?

How was the prophecy of the restoration of Sodom and Samaria fulfilled?

What is the everlasting covenant to which Ezekiel alludes in Ezekiel 16:60?

Identify the major symbols in the parable of the two eagles.

What had King Zedekiah done which particularly antagonized the Lord?

What is represented by the tender twig which God Himself would plant on a high mountain?

Special Study

THE RESTORATION OF SODOM

Ezekiel’s allusion to turning the captivity of Samaria and Sodom (Ezekiel 16:53; Ezekiel 16:55) has occasioned commentators great difficulty. The prophet seems to be saying that Sodom, which was destroyed in the days of Abraham, and Samaria, which had been carried away into captivity in 722 B.C., would be restored as well as Jerusalem. Whereas there is no parallel in Scripture to the restoration of Sodom, the Bible does point to the restoration of other evil nations surrounding Israel (cf. Jeremiah 12:14-17). But how could Sodom which had been totally obliterated without survivor be restored? Six different answers to this question have been given:

1. Currey and Ellicott deny that the passage contains any promise of restoration for Sodom. These commentators under stand Ezekiel 16:53 to be underscoring the hopelessness of Judah’s punishment. Only when Sodom was restored something manifestly impossible would Jerusalem be restored. Yet it does appear in this passage that some kind of restoration is promised or at least implied for Sodom. Besides, if the prophet is saying that Jerusalem would never be restored he would be contradicting not only other prophets but his own predictions as well.

2. Feinberg sees here a prediction of a literal rebuilding of Sodom and the cities of the plain. During the Millennium these cities will be restored. But how can Sodom and her daughters be restored when all the inhabitants of that area have been swept off the face of the earth? Feinberg limply replies .. the restoration of Sodom will pose no difficulty for the omnipotence of God [329]

[329] Feinberg, PE, p. 91.

3. The renowned German commentator Keil insists that the passage must refer to literal Sodom. But Keil does not see here an earthly restoration. He contends that .. the realization of the prophecy must be sought for beyond the present order of things, in one that extends into life everlasting.[330] Keil is thus ambiguous about the fulfillment. Surely this passage does not refer to those Sodomite sinners who endure eternal fire (Jude 1:7). Keil’s proposed fulfillment of the passage almost borders on universalism.

[330] Keil, BCOT, I, 228.

4. Payne has suggested that the post-exilic occupation of the Dead Sea area by the Jews constitutes a reasonable fulfillment to the prediction.[331] However, it is difficult to see how this could constitute a reversal of the fortunes of *Sodom.

[331]* Payne, EBP, p. 359.

5. Still others regard Sodom as symbolic of the descendants of Sodom. Ammon and Moab were born to Lot’s daughters who had escaped from the destruction of Sodom (Genesis 19:29-30). The restoration of Sodom would in reality be the restoration of Moab and Ammon, Jeremiah 20:16 refers to the cities of the plain as the cities which the Lord overthrew and repented not. This statement seems to preclude a literal, physical restoration of Sodom. However, Jeremiah does predict the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6). A. R. Fausset develops this view as follows:

Probably. Ammon and Moab, 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.[332]

[332] Fausset, JFB, IV, 257.

6. Perhaps Sodom here comes to represent the heathen in general all that survived of the Canaanites and their culture. The thrust of the passage is not the restoration of cities, but of rightful inhabitants. Ellison[333] points out that Samaria never actually ceased to be a city. Sargon, the conqueror of Samaria, immediately rebuilt and repopulated the place. Thus, the prophecy must be talking about changing the fortunes of the inhabitants of Jerusalem, Samaria, and Sodom. God must punish wicked men; but His mercy is such that He must provide for the deliverance of even the greatest sinners. Ezekiel here is filled with the thought of the spiritual conversion of wicked people like Sodom. He expresses this thought concretely in terms of a reversal of the fortunes for Sodom (i.e., gross sinners). Sodom and Samaria would be given to Jerusalem as daughters (Ezekiel 16:61). Citizens of the former Northern Kingdom and heathen in general would become part of that new covenant Jerusalem (Hebrews 12:22). This could not and would not take place under the Old Testament covenant of works; but Jew, Samaritan and Gentile would find salvation under God’s everlasting covenant of grace.

[333] Ellison, ENN, p. 66.

Ezekiel 16:1-7

II. JERUSALEM: A FAITHLESS WIFE 16:1-43

Perhaps nowhere in the Bible is the faithlessness of God’s people and the faithfulness of the Lord set in more stark contrast than in the present passage. In four paragraphs Ezekiel reviews the past and future dealings between God and His people. In unfolding this allegory Ezekiel discusses (1) the circumstances of Jerusalem’s birth (Ezekiel 16:1-7); (2) the marriage and adornment of Jerusalem (Ezekiel 16:8-14); (3) the infidelity of the bride (Ezekiel 16:15-34); and (4) the punishment of the harlot (Ezekiel 16:35-43).

Chapter 16 is a survey of Israel’s history from the birth of that nation up to Ezekiel’s day. The prophet is almost indelicately realistic in his description here. He meant it that way. Sin is ugly, and if the prophet is going to tell it like it is he must resort from time to time to ugly words. Hardened hearts sometimes respond to shock therapy, and so the prophet is commissioned by God to cause Jerusalem to know her abominations (Ezekiel 16:2).

A. The Unwanted Foundling 16:1-7

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) Son of man, make known to Jerusalem her abominations. (3) And say unto them, Thus says the Lord GOD to Jerusalem: Your origin and birth are of the land of the Canaanite; your father was the Amorite, and your mother the Hittite. (4) And as for your birth, on your birthday your navel was not cut, nor were you washed in water for cleansing; you were not salted at all, nor were you wrapped at all. (5) No eye had pity upon you to do any of these things to you to have compassion upon you; but you were cast out upon the surface of the ground when you were regarded as loathsome in the day of your birth. (6) And when I passed by you, and saw you wallowing in your blood, I said to you: In your blood live; yea, I said to you, In your blood live; (7) An increase like the sprout of the field I appointed you. And you increased, and grew up, and came to excellent beauty: your breasts were formed, and your hair was grown; yet you were naked and bare.

COMMENTS

Although Jerusalem is specifically addressed, the parable applies to the whole nation and its history. The origin and nativity of Israel took place on the soil of Canaan. The parents of the infant Israel are said to have been the Amorite[315] and the Hittite[316] (Ezekiel 16:3). Since it is known from the earliest Biblical records that historically the Hebrews sprang from pure Aramaean stock (cf. Deuteronomy 26:5), Ezekiel’s statement must be taken as satire. The point he is trying to make is that from the very beginning Israel had been strongly influenced by its Canaanite environment.

[315] Amorites were a west-Semitic people who began filtering into the Fertile Crescent from the desert about 2000 B. C, At the time of Moses they were firmly entrenched in the mountains of Palestine and in the Transjordan region as well, [316] The Hittites were an Indo-European people whose center was in Asia Minor and, during some periods, Syria.

Like many female infants, Israel was abandoned after birth, left exposed in a field to die. She had not received the customary treatment afforded newborn babes (Ezekiel 16:4). Normally after the navel was cut the baby would be rubbed all over with salt which served to harden and strengthen its body. The baby was then wrapped tightly in bands of cloth. Every seven days through day forty the dirty clothes were removed, the baby washed, anointed with oil, and rewrapped.[317] But none of these customary treatments was applied to this child Israel. No one pitied the child who had been regarded as loathsome and had been exposed to death by neglect (Ezekiel 16:5).

[317] The obstetrics of the verse are best explained by the present-day customs of Arabs described by Mastermann in Cooke, ICC, p. 162.

Unlike all others, God did not pass by the ugly and unwanted child. Although the child was repulsive to look upon squirming about in her blood, i.e., unwashed, still God decreed that it should live (Ezekiel 16:6). Under God’s care the nation increased numerically (cf. Exodus 1:7; Exodus 1:12). The female infant grew to maturity. She possessed the physical attributes of a beautifully formed woman, viz., a full bust and long hair. Yet she was still naked and bare. The Hebrew terms usually mean, insufficiently clad. Israel was like a poor desert shepherd girl inadequately clothed when she entered into Egypt (Ezekiel 16:7).

Ezekiel 16:8-14

B. The Marriage and Adornment 16:8-14

TRANSLATION

(8) Now when I passed by You, and saw You, behold, your time was the time of love; and I spread My skirt over You, and covered your nakedness; and I swore to you, and entered into a covenant with you (oracle of the Lord GOD), and you became Mine. (9) And I washed you with water, and cleansed your blood from upon you, and I anointed you with oil. (10) And I clothed you with woven work, and I shod you with sealskin, and I bound you with fine linen, and I covered you with silk. (11) And I adorned you with ornaments, and I put bracelets upon your hands, and a chain upon your neck. (12) And I put a ring upon your nose, and earrings upon your ears, and a beautiful turban upon your head. (13) And you were decked with gold and silver, and your garments were of fine linen, silk, and woven work; and you ate fine flour, honey and oil; and you became more and more beautiful until you achieved royal rank. (14) And your reputation went forth among the nations for your beauty for it was perfect through My splendor which I put upon you (oracle of the Lord GOD).

COMMENTS

The relationship between God and Israel is frequently depicted under the metaphor of marriage. So it is here that the divine Rescuer noticed that the young nation had reached the time of love, i.e., marriageable age. He therefore spread His skirt over her, a gesture which was, apparently, part of the ancient marriage ceremony (cf. Rth 3:9). God thereby covered the nakedness of his bride, i.e., He provided for Israel’s needs. He entered into a marriage covenant with the maiden nation (cf. Exodus 24:8) and thereby Israel became the bride of God (Ezekiel 16:8).

God treated His young bride most tenderly. He first washed her with water. This no doubt is an allusion to ritual purification of a bride before marriage (cf. Rth 3:3).[318] He then anointed her with oil (Ezekiel 16:9). He clothed her with the finest garments from head to toe (Ezekiel 16:10) and placed jewelry upon her wrists, neck (Ezekiel 16:11), nose and ears. As befitting her queenly position, a beautiful crown was placed on her head (Ezekiel 16:12). She ate the finest foods and became ever more beautiful until she finally attained to royal rank during the days of David (Ezekiel 16:13). The beauty the power and prosperity of the nation was spoken of among other nations. But whatever greatness was achieved by Israel was not self-earned, it was bestowed by her divine husband. She reflected the splendor of God (Ezekiel 16:14).

[318] The reference may be to the purification of the Israelites before the revelation from Mt. Sinai (Exodus 19:10).

Ezekiel 16:15-34

C. The Infidelity of the Bride 16:15-34

TRANSLATION

(15) But you trusted in your beauty, and committed harlotry because of your reputation, and poured out your harlotries upon all who passed by; it belonged to him. (16) And you took from your garments, and made for yourself high places decked with different colors; and you committed harlotry upon them; they are not coming, and it will not lie. (17) And you took your fair jewels of My gold and My silver which I had given to you, and you made for yourself images of men, and committed harlotry with them. (18) And you took your woven garments, and you covered them; and My oil and My incense you placed before them. (19) And My bread which I gave to you, fine flour and oil and honey which I fed you, you set before them for a sweet savor, and thus it was (oracle of the Lord GOD). (20) And you took your sons and your daughters whom you bore unto Me, and you sacrificed them to them to be devoured. Were your harlotries a small matter, (21) that you slaughtered My children, and gave them up, in causing them to pass (through the fire) to them? (22) And in all of your abominations and harlotries you did not remember the days of your youth when you were naked and bare, and you were wallowing in your blood. (23) And it came to pass after all your evil woe, woe to You (oracle of the Lord GOD) (24) that you built for yourself a platform, and you made for yourself a high place in every street. (25) At every head of the way you have built your lofty place, and you have made your beauty an abomination, and have opened your feet to every one that passed by, and multiplied your harlotries. (26) And you committed harlotry with the Egyptians, your neighbors, great of flesh, and you multiplied your harlotry to provoke Me. (27) And behold I have stretched out My hand against you, and I have diminished your allowance, and I have delivered you into the will of those who hate you, the daughters of the Philistine who are ashamed of your lewd way. (28) And you committed harlotry with the Assyrians without having enough; you committed harlotry with them, and yet you were not satisfied. (29) And you multiplied your harlotries with the land of merchants, Chaldea, but yet you were not satisfied, (30) How weak is your heart (oracle of the Lord GOD) when you do all these things, the work of a wanton harlot. (31) When you built your platforms at the head of every way, and have made your lofty place in every street, and you were not like the harlot who seeks more pay. (32) O woman that commits adultery, who takes strangers instead of her husband! (33) To all harlots gifts are given; but you have given your gifts to all your lovers, and you have bribed them to come unto you from round about in your harlotries. (34) And you are different from other women, in that you solicited to harlotry, and you were not solicited, and in that you paid the wages of prostitution rather than the wages of prostitution being given to you, and so you were different.

COMMENTS

The beautiful bride proved unfaithful to the marriage covenant with God. Instead of trusting Him she began to trust in her beauty, i.e., her material prosperity. She began to commit harlotry with foreign nations and their gods thus hoping to endear herself to her neighbors. She readily responded to every proffer of love (Ezekiel 16:15), i.e., she took up with every form of idolatry. The garments given to her by her divine Husband (i.e., material blessings) were used to make and decorate high places where Israel pursued her idolatrous lust. The last expression in Ezekiel 16:16 is difficult they (feminine) are not coming and it (masculine) will not be. Perhaps these words express disgust at the lewdness of Israel.

The jewelry of gold and silver had been melted down and fashioned into idols (cf. Hosea 2:10) images of men with whom the adulterous wife might commit her harlotry (Ezekiel 16:17). The images were dressed with the rich garb with which God had bedecked His bride. Oil and incense, gifts which God had given to His people were given as offerings to the lifeless idols (Ezekiel 16:18). The rich foods God had given His bride were set before these idols in various pagan rituals to serve as a sweet savor, i.e., something to satisfy the appetite of the gods. Thus if was, God says; it cannot be denied (Ezekiel 16:19).

As God’s wife, Israel had a responsibility to rear her children in the fear of the Lord. But some of these precious little ones had been slaughtered and burned by their parents in the worship of the god Molech.[319] Not satisfied with the lewd rites of Canaanite worship, Israel went the whole way even to this horrible extreme[320] (Ezekiel 16:20-21). The bride of God had sunk to this extreme because she failed to remember the days of her youth. If from time to time she had called to mind those humble origins she surely would not have been guilty of these abominations (Ezekiel 16:22).

[319] Warnings against this practice are found in Leviticus 18:21; Leviticus 18:24 and Deuteronomy 18:9 f. Ahaz of Judah seems to have introduced the practice (2 Kings 16:3) and during the reign of Manasseh the practice was widespread (2 Kings 21:6).

[320] Ezekiel 16:21 suggests that the children were first slain and then burnt. Pass through the fire appears to be a euphemism for child immolation.

As the prophet contemplates the fate in store for Israel as a result of her wickedness he bursts forth in a lament Woe, Woe unto you! (Ezekiel 16:23). He then expands upon the theme of the wickedness of Israel. In every street platforms or pedestals for various images could be found (Ezekiel 16:24). At every head of the way, i.e., crossroad, their idols were conspicuous. The bride of God had put her beauty to an abominable use. She had spread her feet, i.e., committed prostitution, with every one who passed by, i.e., she had taken up with every pagan cult with which she had come in contact (Ezekiel 16:25). Israel did not even confine her spiritual harlotries to Canaanite worship ways. Through foreign alliances she became involved with the gods of more distant powers. Spiritual harlotry with the sensuous (great of flesh) Egyptians whose worship was characterized by obscene idolatries was perhaps the climax of Israel’s degeneration. The tendency to worship so many foreign gods was motivated not so much by their lust for forbidden forms of worship as by a subconscious desire to provoke and defy the Lord (Ezekiel 16:26).

Because of these acts of infidelity, God stretched out His hand over Israel for the purpose of inflicting punishment. As a betrayed husband might withdraw or reduce an unfaithful wife’s maintenance (cf. Hosea 2:11), so God reduced the portion He had originally assigned to Israel. The reference here is probably to the territorial incursions by foreign nations against Israel from the days of Solomon to the time of Ezekiel. At the time the prophet spoke these words tiny Judah occupied only a fraction of the territory which God had given to Israel of old. So weak were the people of God that their ancient arch-enemies the Philistine[321] were now able to satisfy their desire for revenge. Sarcastically Ezekiel adds that even the ruthless Philistine were ashamed of the disgraceful conduct of Israel (Ezekiel 16:27). Assyria and Chaldea, the two great commercial centers, number among Israel’s lovers; but still the harlotrous wife could not find spiritual satisfaction (Ezekiel 16:28-29).

[321] It is generally understood that daughters of the Philistine refers to Philistine cities.

How morally weak and degenerate was the heart of God’s once lovely wife! She had become a wanton (lit., domineering) harlot. (Ezekiel 16:30). Unlike the ordinary harlot, the profit motive did not figure in Israel’s spiritual liaison. Israel prostituted herself not for gain but to satisfy her unbridled lust (Ezekiel 16:31). The picture is pathetic. A woman unwilling to be a wife to her husband, but anxious for intimate association with strange gods and foreign lands (Ezekiel 16:32). Rather than receiving gifts as is common with women of the street, Israel actually bribed lovers, i.e., she solicited alliances with foreign nations (Ezekiel 16:33-34).

God had a word for His harlotrous wife (Ezekiel 16:35). Because of all her spiritual adultery with foreign nations, her abominable idols and her revolting sacrifice of little children to those idols, (Ezekiel 16:36) God would bring judgment upon the land. Israel’s lovers nations with whom she had a treaty and those other nations with whom treaties had been broken would be gathered against Judah. Those nations would be used of God to bring national humiliation upon the people of God. The land will be stripped bare by these forces and her nakedness thus will be exposed to public view (Ezekiel 16:37).

Adulteresses and child murderers were judged most harshly under the Law of Moses. That same severe judgment was now about to be brought against Judah. Only the blood of the guilty could assuage the divine fury and jealousy (Ezekiel 16:38). To accomplish that judgment, God would use foreign nations, those who once were Israel’s lovers. This ruthless force would destroy the eminent places used in idolatrous rites. Enemy soldiers would strip the adulterous wife of clothing and jewels and leave her naked, i.e., Judah would see her buildings destroyed and her wealth carried away (Ezekiel 16:39).

Ezekiel 16:35-43

D. The Punishment of the Harlot 16:35-43

TRANSLATION

(35) Therefore, O harlot, hear the word of the LORD! (36) Thus says the Lord GOD: Because your filthiness was poured out, and your nakedness revealed through your harlotry with your lovers; and because of all the idols of your abominations, and for the blood of your sons which you gave to them, (37) therefore, behold I am about to gather your lovers unto whom You have been pleasant, and all whom you have loved, along with all whom you hate; I will gather them against you round about, and I will reveal your nakedness unto them, that they may see all your nakedness. (38) And I will judge you with the judgments accorded adulteresses and those who shed blood; and I will bring upon you the blood of fury and jealousy. (39) And I will give you into their hand; and they shall throw down your eminent places, and break down your lofty places; and they shall strip you of your garments, and take your fair jewels; and they shall leave you naked and bare. (40) And they shall bring up an assembly against you, and they will pelt you with stones, and shall thrust you through with swords. (41) And they shall burn your daughters with fire, and they shall execute judgments against you in the sight of many women; and I will cause you to cease from being a harlot, and also the wages of prostitution you shall not give anymore. (42) So I will cause My wrath against you to rest, and My jealousy will turn from you, and I will be quiet and will no more be vexed. (43) Because you have not remembered the days of your youth, and you have made Me angry with all of these things; therefore also behold I will bring your way on your head (oracle of the Lord GOD); or have you not done this lewdness above all your abominations?

COMMENTS

The allegory continues as the punishment of Judah is described in terms of the punishment of an adulteress. An adulteress was executed publicly. Accusers would start the bloody work and others would then join in (cf. Deuteronomy 13:10). So Judah’s lovers would summon other nations to join in the attack upon her. Stoning was the penalty for adultery (Leviticus 20:10), and so Judah would be bombarded by the missiles of the enemies as well as thrust through by their swords (Ezekiel 16:40). Houses and public buildings would be burned. Many women, i.e., neighboring nations, would witness the execution and hopefully learn a lesson from it.[322] With the destruction of political Israel God would bring the harlotry of the nation to an abrupt end. NO longer would Judah be in a position to bribe neighbors for their friendship (Ezekiel 16:41). Divine justice must punish such unfaithfulness as Israel manifested. Only after the wrath and jealousy (zeal) of God had been satisfied could there be hope of reconciliation (Ezekiel 16:42). But these calamities would befall them because they had forgotten their past; they were ungrateful for what God had done for them (Ezekiel 16:43).

[322] There seems to hale been a practice of making other women witness the execution of an adulteress as a warning.

Ezekiel 16:44-63

III. JUDAH: THE FALLEN SISTER 16:44-63

TRANSLATION

(44) Behold every one who employs proverbs shall use this proverb against you, saying, As the mother, so the daughter. (45) You are the daughter of your mother who loathes her husband and her sons; and you are the sister of your sisters who loathe their husbands and their children; your mother was a Hittite, and your father was an Amorite. (46) And your older sister is Samaria she and her daughters who dwell on your left hand; and your younger sister on your right side is Sodom and her daughters. (47) Yet you have not walked in their ways, and you have not done after their abominations, but in a very little while you acted more corruptly than they in all your ways. (48) As I live (oracle of the Lord GOD) Sodom your sister she and her daughters has not done as You have done, You and your daughters. (49) Behold this was the iniquity of Sodom your sister; pride, fullness of bread and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and the needy. (50) And they became haughty, and committed abomination before Me; therefore I removed them when I saw it. (51) And as for Samaria, she did not sin half as much as you; but you increased your abominations more than they while You vindicated your sisters in all the abominations which You did. (52) You also, bear your own shame in which YOU have judged your sister; through your sins in which you have been more abominable than they, they have been more righteous than YOU; yes, you be ashamed and bear your guilt in your vindication of your sisters. (53) And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of your captives in the midst of them; (54) in order that you may bear your own shame, and may be ashamed because of all which you have done in comforting them. (55) And your sisters Sodom and her daughters shall return to their former state, and Samaria and her daughters shall return to their former state, and you and your daughters shall return to your former slate. (56) For Sodom your sister was not mentioned by your mouth in the day of your pride; (57) before your wickedness was uncovered, as at the time of the reproach of the daughters of Aram and all that are round about her, the daughters of the Philistine who despise you round about. (58) You have borne your lewdness and your abominations (oracles of the LORD). (59) For thus says the Lord GOD: I will deal with you as you have done, who has despised the oath to break the covenant. (60) Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish for you an everlasting covenant. (61) And you will remember your ways and you will be ashamed when you receive your sisters, the older and the younger; and I will give them to you for daughters, but not because of your covenant. (62) And I will establish My covenant with you, and you shall know that I am the LORD; (63) in order that you might remember, and be ashamed, and never again open your mouth because of your shame when I have forgiven you of all which you have done (oracle of the Lord GOD).

COMMENTS

When the judgment has fallen no one will be able to say that it was unjust. In years to come those who specialized in proverbs would say concerning sinful Israel, As the mother, as the daughter (Ezekiel 16:44). Like her mother, the Hittite, (and her sisters Samaria and Sodom) she was unfaithful in marriage and as a mother. The point here is that Judah was as sinful as the original inhabitants of Canaan (Ezekiel 16:44). Samaria is Judah’s elder sister because she was larger in size and more numerous in population. She is on the left, i.e., north of Judah. The younger sister on the right side (south) of Judah is Sodom. The daughters of Samaria and Sodom are subordinate towns (Ezekiel 16:46). For only a very little while after the fall of Samaria during the reign of Hezekiah Judah did not walk in the abominations of Samaria and Sodom. But after that short pause in her ugly history Judah acted more corruptly than either of her sinful sisters (Ezekiel 16:47).

In Ezekiel 16:48-51 the comparison between the sins of the three sisters Sodom, Samaria and Judah continues. Even sinful Sodom had not surpassed the sin of Judah (Ezekiel 16:48). The root of Sodom’s sin was pride which grew out of her security and prosperity. The pride manifested itself in heartless neglect of the poor and needy (Ezekiel 16:49) as well as other abominations. Therefore God removed them after their sins came under His judicial inspection (Ezekiel 16:50). Samaria had not committed even half the sins committed by Judah. In fact, in comparison to Judah’s guilt, Sodom and Samaria appeared almost righteous (Ezekiel 16:51). How ashamed Judah ought to be of her gross sin which would cause men to render a favorable judgment with regard to Samaria and Sodom (Ezekiel 16:52).

Sodom and Samaria have a future. God would turn their captivity (i.e., restore their fortunes) and that of Judah as well (Ezekiel 16:53). Judah would actually be a comfort to Sodom and Samaria because of her greater guilt (Ezekiel 16:54). If God restores Judah, He must also restore the two sisters for they had sinned less (Ezekiel 16:55). In hypocritical self-righteousness Judah in former days would not so much as mention the name of Sodom (Ezekiel 16:56). But that was before Judah’s own wickedness was made public through divine judgment. Humbled Judah became the object of disdain by the singers in Aram and Philistia. The particular occasion here mentioned is probably the humiliating and devastating Syro-Ephraimitic invasion of Judah in the days of Ahaz[323] (Ezekiel 16:57). Judah already had suffered and would yet suffer for her infidelity (Ezekiel 16:58).

[323] See 2 Chronicles 28:5; 2 Chronicles 28:18

Words of comfort follow the condemnation and threat of the preceding verses. God could not ignore the adulterous behavior of His national wife. She had broken the marriage covenant and must suffer the consequences (Ezekiel 16:59). But God would remember that covenant which He had made with Israel so many years before in the youth of the nation the period of the Exodus and wanderings (cf. Jeremiah 2:2). After judgment, God would enter into a new covenant an everlasting covenant with His people.[324]

[324] Cf. Ezekiel 37:26; Jeremiah 31:30 ff.

How ashamed Israel would be of her sordid and checkered past in that new day. God’s grace in overlooking past sin, making a new covenant with His people, and even bestowing upon them Sodom and Samaria, would arouse in them a deep sense of remorse. This reinstatement of Judah (Jews) as God’s people would have nothing to do with the old Sinai covenant. That covenant had been broken and disannulled. But the new covenant would be with converted sinners whether they were Jew, Samaritan or Gentile (Sodom).

The establishment of a new covenant is a sovereign act of God. This is emphasized by the pronoun I in Ezekiel 16:62 which is emphatic in the Hebrew. Through this gracious reinstatement of His people, as well as in the punishment previously threatened, men would learn about the nature of the God of the Bible (Ezekiel 16:62). The unfathomable grace of God in forgiving past sin would forever silence any self-justification (Ezekiel 16:63).