Ezekiel 16:25
You have built your high place at every head of the way, and have made your beauty to be abhorred, and have opened your feet to every one that passed by, and multiplied your prostitutions.
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EXPOSITORY (ENGLISH BIBLE)
16:1-58 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.That thou ... - Render it: after that thou didst build "unto thee an eminent place," and didst make "thee an high place in every street" - after that thou didst build "thy high place at the head of every way and" didst make ..."it came to pass, that thou" didst "also" commit "fornication" etc.

An eminent place - literally, "an arched building." Such places were used as brothels, and so the word is used metaphorically for a place of idol-worship.

25. at every head of the way—in the most frequented places (Pr 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.

Not content with what was done in the city, she built her idol temples and shows in the country, in places where many ways or roads met, wheresoever it was likely passengers would come.

Hast made thy beauty to be abhorred, as the beauty of a shameless whore is abhorred by them to whom she offers herself. In her high places every passenger might meet his own god, and worship his own idol, and then satisfy his lust with lewd women, common as the street; and this made men abhor that beauty they would have admired, dressed in modesty, and dwelling retired.

Hast opened thy feet; a modest expressing of the most immodest practice of lewd and insatiable adulteresses and whores, which are ready for every comer, and tempt such as tempt not them, Ezekiel 16:32,33. Thou hast built thy high place at every head of the way,.... Where two or more ways, or two or more streets, met; and so was most conspicuous, and was seen from different parts; which shows the same as before:

and hast made thy beauty to be abhorred; by the Lord himself, Who otherwise greatly desires and delights in the beauty of his people, when they worship him, Psalm 45:11; and by all good men, and such as fear the Lord, who cannot but abhor such idolatrous practices, and those that are guilty of them; and even by the Heathens themselves, to whom the Jews became mean and despicable, when they fell into idolatry, and under the displeasure of God, whom they forsook; as a common strumpet becomes, in process of time, loathsome to her quondam lovers:

and hast opened thy feet to everyone that passed by; an euphemism, signifying the exposing to view the privities or secret parts, in order to allure to impure embraces; and the meaning is, that the Jews were ready to receive any idol, and give into any idolatrous worship that offered to them, and even courted and solicited the Gentiles to join with them in all idolatrous practices:

and multiplied thy whoredoms; or idolatries; the number of their idols being answerable to their cities, and even were as many as the streets and heads of ways in them.

Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
EXEGETICAL (ORIGINAL LANGUAGES)
25. thy high place] See Ezekiel 16:24.

made … to be abhorred] This sense is doubtful; the word means to abominate, hence dishonour or disregard, or as we might say “prostitute thy beauty.”The Lord then went past again, and chose for His bride the virgin, who had already grown up to womanhood, and with whom He contracted marriage by the conclusion of the covenant at Sinai. עתּך, thy time, is more precisely defined as עת דּדים, the time of conjugal love. I spread my wing over thee, i.e., the lappet of my garment, which also served as a counterpane; in other words, I married thee (cf. Ruth. EZechariah 3:9), and thereby covered thy nakedness. "I swore to thee," sc. love and fidelity (cf. Hosea 2:21-22), and entered into a covenant with thee, i.e., into that gracious connection formed by the adoption of Israel as the possession of Jehovah, which is represented as a marriage covenant (compare Exodus 24:8 and Exodus 19:5-6, and Deuteronomy 5:2 : - אתך for אתּך). Ezekiel 16:9. describe how Jehovah provided for the purification, clothing, adorning, and maintenance of His wife. As the bride prepares herself for the wedding by washing and anointing, so did the Lord cleanse Israel from the blemishes and impurities which adhered to it from its birth. The rinsing from the blood must not be understood as specially referring either to the laws of purification given to the nation (Hitzig), or as relating solely to the purification effected by the covenant sacrifice (Hvernick). It embraces all that the Lord did for the purifying of the people from the pollution of sin, i.e., for its sanctification. The anointing with oil indicates the powers of the Spirit of God, which flowed to Israel from the divine covenant of grace. The clothing with costly garments, and adorning with all the jewellery of a wealthy lady or princess, points to the equipment of Israel with all the gifts that promote the beauty and glory of life. The clothing is described as made of the costliest materials with which queens were accustomed to clothe themselves. רקמה, embroidered cloth (Psalm 45:15). תּחשׁ, probably the sea-cow, Manati (see the comm. on Exodus 25:5). The word is used here for a fine description of leather of which ornamental sandals were made; a kind of morocco. "I bound thee round with byssus:" this refers to the headband; for חבשׁ is the technical expression for the binding or winding round of the turban-like headdress (cf. Ezekiel 24:17; Exodus 29:9; Leviticus 8:13), and is applied by the Targum to the headdress of the priests. Consequently covering with משׁי, as distinguished from clothing, can only refer to covering with the veil, one of the principal articles of a woman's toilet. The ἁπ. λεγ. משׁי (Ezekiel 16:10 and Ezekiel 16:13) is explained by the Rabbins as signifying silk. The lxx render it τρίχαπτον. According to Jerome, this is a word formed by the lxx: quod tantae subtilitatis fuerit vestimentum, ut pilorum et capillorum tenuitatem habere credatur. The jewellery included not only armlets, nose-rings, and ear-rings, which the daughters of Israel were generally accustomed to wear, but also necklaces and a crown, as ornaments worn by princesses and queens. For רביד, see comm. on Genesis 41:42. Ezekiel 16:13 sums up the contents of Ezekiel 16:9-12. Sheeshiy שׁשׁי is made to conform to משׁי; the food is referred to once more; and the result of the whole is said to have been, that Jerusalem became exceedingly beautiful, and flourished even to royal dignity. The latter cannot be taken as referring simply to the establishment of the monarchy under David, any more than merely to the spiritual sovereignty for which Israel was chosen from the very beginning (Exodus 19:5-6). The expression includes both, viz., the call of Israel to be a kingdom of priests, and the historical realization of this call through the Davidic sovereignty. The beauty, i.e., glory, of Israel became so great, that the name of fame of Israel sounded abroad in consequence among the nations. It was perfect, because the Lord had put His glory upon His Church. This, too, we must not restrict (as Hvernick does) to the far-sounding fame of Israel on its departure from Egypt (Exodus 15:14.); it refers pre-eminently to the glory of the theocracy under David and Solomon, the fame of which spread into all lands. - Thus had Israel been glorified by its God above all the nations, but it did not continue in fellowship with its God.
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