Verse-by-Verse Bible Commentary
Ezekiel 16:4

Clarke's Commentary

Verse Ezekiel 16:4. As for thy nativity, c. — This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water in all cases washed, and sometimes with a mixture of salt and water, in order to give a greater firmness to the skin, and constringe the pores. The last process was swathing the body, to support mechanically the tender muscles till they should acquire sufficient strength to support the body. But among savages this latter process is either wholly neglected, or done very slightly: and the less it is done, the better for the infant; as this kind of unnatural compression greatly impedes the circulation of the blood, the pulsation of the heart, and the due inflation of the lungs; respiration, in many cases, being rendered oppressive by the tightness of these bandages.

Bridgeway Bible Commentary

The unfaithfulness of Jerusalem (16:1-43)

In this chapter Ezekiel describes Judah’s relationship with Yahweh by means of a long and colourful illustration. The ancient nation Israel began life in Canaan as a hated people of mixed blood and mixed culture. It was like an unwanted baby girl thrown out at birth and left to die (16:1-5). Then a passing traveller (Yahweh) picked the baby up and gave it a chance to live. The girl survived and grew, though without training or upbringing (6-7).
Many years later, by which time the girl had reached an age when she might marry, the same traveller happened to see her again. She had not been washed or clothed since birth. The man then lovingly bathed her, clothed her, married her, and made her so beautiful that her fame spread to other nations. So likewise, after the Israelites had spent centuries away from God in Egypt, he saved them from shame and made them his own people by covenant at Mt Sinai (8-14).
But the woman was not faithful to the marriage covenant. Israel was unfaithful to the one who had done so much for her. Leaving him to serve other gods, she became a spiritual prostitute. She built shrines and altars to other gods, and offered to those gods the things that Yahweh had freely given her (15-19). To make matters worse, she participated in the pagan practice of offering her children as human sacrifices (20-22).
As a prostitute uses brothels to attract her customers, so Israel built idol shrines throughout her towns and villages (23-25). She further demonstrated her spiritual prostitution by forsaking God and making political alliances with other countries. Even those nations, Israel’s lovers, were ashamed of her immoral behaviour, but Israel kept lusting for more (26-29). In fact, her lust was so great that it was abnormal. Usually the customer pays the prostitute, but in the case of the prostitute Israel she paid the customer, so that she could multiply her immoral acts (30-34).
According to Israelite practice, the punishment for an adulteress was to be stripped naked, paraded in public and then stoned to death. Judah would therefore be punished, with its countryside stripped bare and the nation destroyed by enemy invaders. The nations who would inflict this disaster upon her would be the very nations whose favour she had tried to win by her prostitution (35-41). All this would be at the direction of God himself, whose love for Israel was the reason for his anger with her (42-43).

Coffman's Commentaries on the Bible

HEREDITY, BIRTH, INFANCY, EXPOSURE, AND RESCUE

"Again, the word of Jehovah came unto me, saying, Son of man, cause Jerusalem to know her abominations; and say, Thus saith the Lord Jehovah unto Jerusalem: Thy birth and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite. And as for thy nativity, the day thou wast born, thy navel wast not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor wast thou swaddled at all. No eye pitied thee, to do any of these things unto thee, to have compassion upon thee; but thou wast cast out in the open field, for that thy person was abhorred, in the day that thou wast born. And when I passed by thee, and saw thee weltering in thy blood, I said unto thee, Though thou art in thy blood, live; and I said unto thee, Though thou art weltering in thy blood, live. I caused thee to multiply as that which groweth in the field, and thou didst increase and wax great, and thou attainedst to excellent ornament; thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare."

"The word of the Lord unto Jerusalem" Although Jerusalem alone is mentioned here, "The city is used as a representative of the whole Jewish nation."Thomas H. Leal in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 158.

The metaphor is that of a baby girl mercilessly exposed in an open field, for whom none of the necessary services for a newborn child were performed. Unwashed, abhorred, thrown out to die, just like that newborn child recently picked up by the garbage men in Houston. McFadyen noted that, "In a similar way, Israel's sins from the beginning to the end of her history constituted one unbroken record of black apostasy."J. E. McFadyen, Peake's Commentary on the Bible (London: T.C. and E.C. Jack, Ltd., 1924),, p. 510.

The picture of an unattended, abandoned new-born baby girl, with uncut navel and wallowing in the refuse of its afterbirth is described here in very indelicate language; "But Ezekiel meant it that way; he was exposing ugly sins, and he made the allegory fit the facts."J. B. Thompson, p. 133.

Those were cruel times in world history; and the exposure of unwanted children for the purpose of getting rid of them was widely known. Furthermore, as Plumptre said, "Everyone was familiar with scenes of this kind."E. H. Plumptre in the Pulpit Commentary, p. 271. In fact, it must be supposed that, the captives themselves were particularly familiar with such things; because in that long terrible march, lasting a month or more, from Jerusalem to Babylon, the heartless captors would have allowed no time or consideration for the women whose children were born on the bitter march. Such unfortunate children as were born under those conditions were left by the side of the road to die.

"Thy nativity is of the land of the Canaanites" "Ezekiel here moved far beyond other prophets, asserting that from their very birth, Israel had the genes of depravity in her being."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 272.

The allegory here is somewhat inexact, because, strictly speaking, Abraham and the patriarchs were not Canaanites; however, what is said here indicates that the Chosen People did indeed become the children, in the spiritual sense, of the Canaanites. The Amorite father, and the Hittite mother, through their abominable idols with their licentious rites, won Israel over, and became the spiritual parents of the Jews, who actually became "Canaanites" in every spiritual sense (Hosea 12:7).

The allegory fits especially in the matter of when the "infancy" of the Jewish nation actually occurred; it was not in the days of Abraham, but at the time of their coming up out of Egypt. The covenant from the days of Israel's youth, however, referred to the Abrahamic promise, and not to the Mosaic covenant (verse 60).

The comparison of the Jewish nation with an exposed and abandoned infant was extremely appropriate; because, "The Jews in Egypt were held to be contemptible by the Egyptians; and the Pharaoh's determined to exterminate them through the murder of their male children. Moses, as a type of the whole nation, was himself exposed, and delivered from actual death, only by God's providence."Thomas H. Leal in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 159.

"I said unto thee… live" The repetition of this speaks of the miracle of God in the preservation and blessing of the infant nation, threatened as they were, by Egyptian intentions to destroy them.

"Thou attainedst to excellent ornaments… thy breasts were fashioned… thy hair was grown" The ornaments here are the natural beauty of womanhood, as distinguished from those mentioned in Ezekiel 16:11. "Her breasts were fashioned" was rendered by Keil as, "Her breasts expanded."Carl Friedrich Keil, Keil-Delitzsch Old Testament Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 199

"Thy hair was grown" This is not a reference merely to "longer hair," but as Greenberg noted, to hair not visible at all previously, "Lo, hair is grown on thy vulva."Moshe Greenberg, p. 276.

"I caused thee to multiply" This is a reference to the marvelous growth of Israel, which is indicated here as being due to the special providence of God.

"Yet thou wast naked and bare" "This represents the days of their sojourn in Egypt, before the Sinaitic covenant."Albert Barnes' Commentary, p. 337.

Barnes' Notes on the Whole Bible

To supple thee - i. e., to cleanse thee.

Calvin's Commentary on the Bible

Here the Prophet metaphorically describes that most miserable state in which God found the Jews. For we know that scarcely any nation was ever so cruelly and disgracefully oppressed. For when they were all driven to servile labor without reward, the edict went forth that their males should be cut off. (Exodus 1:16.) No species of disgrace was omitted, and their life was worse than a hundred deaths. This, then, is the reason why God says that the Jews were so cast forth on the face of the earth without any supply of the common necessaries of life. He takes these figures from customary usage; for it is usual to cut the navel-string of infants: for the navel affords them nourishment in their mothers’ womb, and mother and child would both perish unless a separation took place; and if the navel-string were not tied the child would perish; for all the blood flows through that organ, as the child received its sustenance through it: and this is the midwife’s chief care as soon as the child is born, to cut away what must afterwards be restored to its place, and to bind up the part, and to do it, as I have said, with the greatest care, as the infant’s life depends upon it.

But God says, that the navel-string of the Jews is not cut off. Why so? because they were cast, says he, on the surface of the earth; that is, they were deserted and exposed, — using but a single word. He now adds, they were not washed with water: for we know how young infants require ablution; and unless it be performed immediately, they will perish. Hence he says, they were not washed with water. He adds, to soften or refresh, or “fettle” them, as the common phrase is; for water softens and smoothes the skin, though others translate it in the sense of causing it to shine: but we understand the Prophet’s meaning sufficiently. He afterwards adds, they were not rubbed with salt; for salt is sprinkled on the body of an infant to harden the flesh, while care must be taken not to render it too hard; and this moderate hardness is effected by the sprinkling of salt. The full meaning is, that the Jews at their birth were cast out with such contempt, that they were destitute of the necessary care which life requires. He adds, No eye pitied thee, so as to discharge any of these duties, and to show thee pity: and this is sufficiently evident, since the Israelites would have been destroyed had no one taken compassion on them; for they were in some sense buried in the land of Egypt; for we know how cruel was the conspiracy of the whole land against them. No wonder, then, if God here relates that they were cast upon the surface of the land, so that no eye looked upon them and showed them pity. He adds, they were cast to the loathing of their life. He simply means, that they were so despicable that they had no standing among men; for loathing of life means the same as rejection. It now follows —

Smith's Bible Commentary

Shall we turn in our Bibles at this time to the sixteenth chapter of Ezekiel. The prophecy of Ezekiel, chapter 16.

Ezekiel declares,

Again the word of the LORD came unto me, saying, Son of man, cause Jerusalem to know her abominations ( Ezekiel 16:1-2 ),

So God is speaking out against Jerusalem. But, of course, a city is always made up of inhabitants. A city as itself is not good or evil. It all depends on what the people are that live within that city. So it is against those who are inhabiting Jerusalem that God speaks.

And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is in the land of Canaan; thy father was an Amorite, and thy mother a Hittite ( Ezekiel 16:3 ).

Now, before the children of Israel came to dwell in the land, the first inhabitants of the land of Palestine were the Hittites and then also the Amorites. And so Jerusalem... well, first of all, rather the Amorites followed by the Hittites. But thy father was an Amorite, thy mother a Hittite, referring to the nations that inhabited the land prior to the coming in of Abraham.

And as for thy nativity, in the day in which you were born thy naval was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all ( Ezekiel 16:4 ).

Evidently in those days when a child was born, of course, the first thing you do is you wash the child, and then evidently they salted the child. This, no doubt, would be to kill bacteria, because salt is a tremendous antiseptic as far as killing bacteria.

We were out in a group that were exploring for the lost Virgin Guadalupe mine, and we were blasting away some boulders. And one of the fellows that was with us, working with us, got hit by a piece of rock that had cut off from the boulder when we were blasting it out, and cut his hand. And the old miner that was with us reached in and got out a little pack of salt and poured it all over. Of course, the guy winced like everything. But he said, "I never go out without my bag of salt." He said, "It's the great antiseptic and it'll cause it to heal faster and it'll keep it from any infection from setting up."

And so they, no doubt, in those days salted the baby as an antiseptic to kill the bacteria that might be upon the child. So speaks about salting and the swaddling it, wrapping it up in this blanket kind of thing to swaddle the baby. But when Jerusalem was born, none of this was done. The umbilical chord was not cut. "You were not washed in water; you were not salted nor swaddled."

No eye pitied you, to do any of these things to you, to have compassion upon thee; but thou wast cast out into the open field, to the loathing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live ( Ezekiel 16:5-6 ).

So God is saying that you were an outcast and there was no one to care for you. But I came by and I saw you polluted there in your blood and I said unto you, "Live."

Now verse Ezekiel 16:6 , interestingly enough, from old times was used as a verse to stop hemorrhaging or stop the flow of blood. It is a verse that people have used for years when someone is bleeding. To stop the bleeding they would quote this verse. Now, I don't think the verse does it, but their faith to believe that God is going to do it does stop the bleeding. But people for years have used this almost as a charm kind of a thing to stop bleeding. But, of course, it's out of context. God is talking about when He first saw the nation of Israel, Jerusalem, the people of Jerusalem. Called them unto Himself.

I have caused thee then to multiply as the bud of the field, and thou hast increased [you have become great], you have become an excellent ornament: your breasts are fashioned, and your hair is grown, whereas you were naked and bare. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and so I spread my blanket over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and you became mine ( Ezekiel 16:7-8 ).

So as the nation developed, the time came for love, and God came to the nation to receive the love, entered into a covenant, married them in that sense. Entering into that covenant relationship where God claimed them as His own, as His bride.

And I washed thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers' skins, and I girded thee about with fine linen, and I covered thee with silk. And I decked thee also with ornaments, I put bracelets upon thy hands, a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon your head. And thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil; and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord ( Ezekiel 16:9-14 ).

Now God speaks of His work for the nation Israel, and that work of God's Spirit in making them great, making them beautiful, making them desirable, perfect in beauty. Now, this is all a foreshadowing of the relationship of Jesus Christ to His church. How that when the Lord first came to us, we were polluted because of our sins. As Paul writes in Ephesians 2 , "And you hath He made alive, who were dead in your trespasses and sins. Who in times past you walked according to the course of this world."

The word walked there is meandered, which means you were walking without any purpose or direction. You were meandering through life. Your life was aimless before the Lord met you. "As you meandered according to the course of this world." The word course comes from the Greek word weathervane. Whichever way the world was flowing, that's the way you were going. Flowing in that way of the world. Just the fashions of the world. "And you were by nature," Paul said, "the children of wrath, because you were obeying the lust of your flesh, the lust of your mind." And thus we were when Christ came, but He washed us. "Now ye are clean," Jesus said, "through the words that I have spoken unto you." The washing of the regeneration of the Word of God. The washing of our lives through the blood of Jesus Christ.

"I washed you from your pollution, and then," the Lord said, "I anointed thee with oil." And so He anointed our life with the Holy Spirit. And then the Lord goes on to declare, "I clothed thee with broidered work." Not just throwing an old gunnysack at you and saying, "Dress up." Broidered work speaks of care; it speaks of skill. And so God took so much care and so much skill to clothe us with the righteousness which is of Jesus Christ through faith.

"I shod thee with badger skins." Or, "I gave you shoes of badger skins." Now the badger of the scripture, what that Hebrew word is today we don't know. The King James translators guessed badger. But it was a soft leather that was usually dyed purple and was the favorite of the young girls for their slippers. And they were, because soft leather, they were worn for parties and for luxuries. Really not for hard labor or hard work out in the fields. Sandals were more the dress for that, but these were luxurious leather slippers.

"And I girded thee about with fine linen." In Revelation 19 , verse Ezekiel 16:6 , He speaks about, "And the bride hath made herself ready and she was adorned in fine linen, pure and clean." And the fine linen is the righteousness of the saints. That righteousness that is ours is that which God has imputed to us through our faith in Jesus Christ. I am clothed tonight not in my own righteousness; I do not dare to stand before God pleading my own goodness before Him. And I don't care how moral, how honest, how sincere, and how good a person you are. You're a fool if you seek to stand before God in your own goodness and in your own righteousness.

You know, there are so many people that are just sort of good-natured people. Like you have dogs that are good natured and dogs that are bad natured. There are some dogs that are just mean; you don't want to be around them. There are some people that are just mean; you don't want to be around them. They have peptic type of dispositions, like their stomach is constantly upset or something. They're always growling, always on edge. And that person, as far as standing before God, is no worse off than the person who has by nature a very pleasant disposition, who's easy going, and calm. We have phlegmatic, and we have different types of temperaments, and none of them really have any acceptance before God. The only way that I can be accepted before God is to be clothed in that linen, pure and clean, which He has given to me. The righteousness which is of Christ through faith.

Now, the difficulty is when a person does have more of a problem with his disposition, he is usually more conscious and aware of his need for help. And he usually is coming to the Lord more readily. He's a sinner, he knows he's a sinner, and he knows he needs help. And he comes to the Lord quite readily. Whereas that person who is morally good, he's honest, he's sincere, you know, he has all of these qualities, so often that person does not feel a need of coming to Jesus Christ. And thus, is oftentimes much further from the Lord than the person who has a naturally miserable disposition. Which, of course, is a very interesting thing. A lot of good men go to hell and a lot of bad men go to heaven. Because when you have that kind of a nature, you know, "Oh God, I need help," and you're coming to God for help. And the only way any of us could ever stand before God, surely not in our own righteousness, because our righteousness is as filthy rags in the eyes of God.

So God takes, washes, anoints with oil, clothes, and then He said in verse Ezekiel 16:11 , "I decked thee also with ornaments, put bracelets on thy hands, a chain on your neck, a jewel in your forehead, and earrings in your ears, and a beautiful tiara, a crown upon your head." I see these as the fruit of the Spirit, whose adorning, Peter said, "let it not be the outward adorning by the wearing of fancy clothes and the putting on of jewelry and the fixing up of your hair, but that inward adornment of the meek and quite spirit, which in the eyes of the Lord is very, very valuable" ( 1 Peter 3:3 ). And he speaks about the true beauty is not outward, but inward. True beauty of a person is in the character of their lives and the fruit of the Spirit as God places His glorious jewels of meekness, temperance, longsuffering, goodness, love, joy, peace.

And then God said, "I've given you to eat the fine flour and honey and oil. And you were exceedingly beautiful and you prospered into a kingdom. And your fame, your renown went forth among the heathen for thy beauty." Throughout the world they were talking of the beauty of the nation of the people. The queen of Sheba came from the south to see and to hear. And when she had been there with Solomon, she said, "Oh, I heard, but I did not believe. But now I have seen and it was not told to me half of the glory of your kingdom."

"I blessed you, I honored you, I prospered you. You became famous, became renown throughout among the heathen. They all heard of your beauty." For the Lord declared, "For it was perfect," that is your beauty. "Through My comeliness which I had put on thee," saith the Lord.

And so God works in us His work of the Spirit. And as God works in us by His Spirit, the purpose is to conform us into the image of Christ. And as God works in us by His Spirit, and as we are changed into the image of Christ, God looks at us and says, "Oh, you're perfectly beautiful." God sees you in Christ, and in Christ there is no condemnation for those that are in Christ Jesus. God sees you complete in Christ, He sees you perfected in Christ, and He declares that you are perfect in beauty.

Now, after all of this, God now charges them,

But you did trust in your own beauty, and you played the harlot because of your renown, and you poured out your fornications on every one that passed by; his it was ( Ezekiel 16:15 ).

That is, they turned away from God and they began to worship every god of all of the people that were round about. God said, "You are Mine. I am the one that made this covenant with you. I purchased you. I'm the one that saved you. You were nothing; you were perishing. You were cast out. But I'm the one that rescued you and saved you and put My beauty on you. And now you've prostituted yourselves. And you've turned after every god, played the harlot, poured out your fornications on every one that passed by. His it was."

And of thy garments you did take, and you decked your high places with divers colors, and you played the harlot thereupon: the like things shall not come, neither shall it be so. For thou hast also taken thy fair jewels of my gold and my silver, which I had given thee, and you made unto yourself images of men, and you did commit whoredom with them ( Ezekiel 16:16-17 ),

I have prospered you; I gave you gold and silver. What did you do? You used it to make little images and idols, and you began to worship the gold and silver that I had blessed you with and prospered you with.

How tragic it is when a person's life has been blessed of God and then they turn away from God and they begin to worship the gold and the silver that God has given to them, the possessions that God has given to them.

And you took your broidered garments, and you covered them: and you have set my oil and my incense before them. And my meat also which I gave thee, the fine flour, the oil, the honey, wherewith I fed you, you have even set it before these little images as a sweet savor: and thus it was, saith the Lord GOD ( Ezekiel 16:18-19 ).

You've taken those things that I have given and you've profaned them.

Moreover thou hast taken thy sons and thy daughters, whom you have borne unto me, and these have you sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, That thou hast slain my children, and delivered them to cause them to pass through the fire for them? And in all thy abominations and thy whoredoms thou hast not remembered the days of thy youth, when you were naked and bare, and you were polluted in your own blood ( Ezekiel 16:20-22 ).

Now, of course, the people of Israel had turned to all of these pagan gods, but worst of all, they began to follow the practice of the pagans of the land in offering their own children as sacrifices unto the pagan gods. Burning them in the fire, casting them into the fire, or putting them into the arms of the little outstretched iron gods of Baal that were heated in the fire till they were red hot and then they would place their babies in those red hot arms and burn them as an offering unto the gods. And here are God's people committing this horrible sacrilege. And so God's indictment against them. No wonder God destroyed them. No wonder God allowed Nebuchadnezzar to drive them out of the land. They had forgotten the condition that they were in when God first came to them. "You haven't remembered how you were naked and had nothing."

It came to pass after all thy wickedness, (woe, woe unto thee! Saith the Lord GOD,) That thou hast also built unto thee an eminent place, and you have made a high place in every street ( Ezekiel 16:23-24 ).

The high places were the places of pagan worship where every kind of licentious practice went on in their worship of these pagan gods.

Thou hast built thy high place at the head of every way, and you have made thy beauty to be abhorred, and you have opened thy feet to every one that passed by, and multiplied thy whoredoms. Thou hast committed fornication with the Egyptians thy neighbors, great of flesh; and hast increased thy whoredoms, to provoke me to anger. Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way ( Ezekiel 16:25-27 ).

So God said, "I've begun to turn you over to your enemies."

Because you have played the whore also with the Assyrians, because you were unsatiable; yea, thou hast played the harlot with them, and yet you couldn't be satisfied. Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; In that thou buildest thine eminent place in the head of every way [or every street], and you make your high place in every street; and you have not been as the harlot, in that thou hast scornest hire ( Ezekiel 16:28-31 );

You're even worse than a prostitute. You've scorn the payment.

But as a wife that commits adultery, which takes strangers instead of her husband! They give gifts to all whores: but you have given gifts to all of your lovers, and you've hired them, that they may come unto thee on every side for thy whoredom ( Ezekiel 16:32-33 ).

So Israel has so turned away from the worship of God in their worshipping of these false gods. That God is just speaking here of the horrible relationship that they would forsake God who had done so much for them. You say, "But oh, could a people really do that?" Well, I ask you to look at the United States today. A nation that in its beginning understood its dependency upon God; a nation that was framed with a Constitution guaranteeing the freedom of worship of the people, a freedom to worship; a nation that placed upon its coins, "In God we trust"; A nation that placed within its national anthem the recognition of God and in its pledge to the flag acknowledged it to be one nation under God. But look how the nation today has turned its back upon God.

On the Lord's day, it has become a day where people go out and worship their idols. As they run up and down a lined field throwing balls to the cries and the cheers of their devoted followers. A day for pleasure, a day for seeking after the flesh, a day of attempting to satiate the flesh in pleasure. How far we have fallen when Superman replaces the Word of God on television on Sunday mornings. How tragic that a nation turns from the God who made them great, the God who made them strong, the God who clothed them, fed them, made them prosperous, and they forget their beginnings. They forget it was God who made us strong. They forget how that God watched over the early colonists. And they begin to attribute the strength to such foolish things as free enterprise, the democratic system. "America, America, God shed His grace on thee," but you've turned your back on God, even as did Israel. We did not have the wisdom to learn from history, and the Christians by their inactivity have allowed these to be.

We're soon going to be electing school boards and other officials in our community. How many of you have really planned to vote? Probably not very many. Did you know that there are some outstanding Christians that are running for the school boards? That if all of the Christians got out and voted for those Christians that are running for these offices, they could be elected to these offices and we could actually perhaps help guide the curriculum of our schools. There is a Dr. Peterson, there is a George Rhoda, both of them outstanding born again Christians running for school board. Now every Christian ought to be out voting. I'm not going to tell you who to vote for, that's illegal. But I'll just tell you there's a couple Christians.

So God speaks about Israel, their folly, and about the judgment that is going to come. He was first their lover. He had created them, took them when they were nothing, made them great, made them beautiful. And they turned against Him.

Verse Ezekiel 16:34 :

And the contrary is in thee from other women in thy whoredoms, whereas none follows thee to commit whoredoms: and in that you give a reward, and no reward is given to thee, therefore you are contrary. Wherefore, O harlot, hear the word of the LORD: Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. And I will judge thee, as a woman that has broken wedlock and those that have shed blood are judged; and I will give thee blood in fury and jealousy. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. And they shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. So I will make my fury toward thee to rest, and my jealousy shall depart from me, and I will be quiet, and will be no more angry. Because thou hast not remembered the days of thy youth, but you have fretted me in all of these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations. Behold, every one that uses proverbs shall use this proverb against thee, saying, As the mother, so is her daughter. Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathe their husbands and their children: your mother was a Hittite, and your father was an Amorite. And thine elder sister is Samaria, she and her daughters that dwell in thy left hand: and thy younger sister, that dwells at thy right hand, in the south is Sodom and her daughters. Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou hast corrupted more than they in all of your ways ( Ezekiel 16:34-47 ).

You've been worse than Samaria and worse than Sodom.

As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom ( Ezekiel 16:48-49 ),

What was the sin of Sodom? The Lord in looking at it looks behind it, and He said it was:

pride, [it was] fullness of bread [prosperity], the abundance of idleness was in her and her daughters, and neither did she strengthen the hand of the poor and the needy ( Ezekiel 16:49 ).

So this is God's indictment against Sodom. The reason why Sodom was judged: pride, prosperity, idleness, and no concern for the poor and the needy. Now, these conditions of pride and prosperity and idleness of time. Men began to look for things to fill in their idle time. And in looking for things to fill their idle time, they began to indulge themselves and their flesh. And having run the gamut of kinky flesh and not finding any satisfaction, only a greater lust, they began to burn in their lust for each other. And that horrible condition in which we find Sodom when the angels of the Lord came and were staying in the house of Lot and the men of the city began to knock on the door saying, "Open unto us and send out those men that came into your house that we may know them." And Lot went to the door and said, "Go away, don't do this evil unto these men. Behold, I have a couple of daughters that are virgins, I'll turn them over to you. But don't do this evil to these men." And they said, "You're a stranger. You come to live with us, and now are you gonna judge us?" And they were going to grab him, and the angels said to Lot, "Stand back." And they smote the men with blindness so that they wearied themselves of trying to find the door. And they said, "Get out of here."

But you see, behind this scene there was the pride, there was the prosperity, there was the idleness of time. Now, these are the conditions that produced this blatant demonstration of these homosexual men. It was because of this kind of an environment they felt the bravado to parade publicly. When the conditions of a nation become so corrupt and immoral that men of this character feel a forwardness in expressing themselves publicly and begin to parade in public demonstrations, you know that you are at the end of the rope. The next thing is judgment. And as I see the things that are happening in the United States, San Francisco, Hollywood, Washington, D.C., I realize that the cup of God's indignation is about to overflow, and America will be judged of God.

God said,

They were haughty, they committed abomination before me: therefore I took them away [as I saw fit] as I saw good. Neither hath Samaria committed half of your sins; but you have multiplied your abominations more than they, and you have justified your sisters in all your abominations which you have done ( Ezekiel 16:50-51 ).

And that's, of course, the whole thing, the rationale, the justification, "Well, you know, every man has a freedom to express himself however he desires, and no one has the right to dictate their moral standards on other people, you know."

Thou also, which hast judged thy sisters, bear thine own shame for thy sins which you have committed are more abominable than they: and they are more righteous than you: yea, be thou confounded also, and bear thy shame, in that you have justified your sisters. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: That thou mayest bear thine own shame, and mayest be confounded in all that you have done, in that you are a comfort unto them. When your sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about. Thou hast borne thy lewdness and thine abominations, saith the LORD. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant ( Ezekiel 16:52-59 ).

God made a covenant with them, "You are Mine." They broke the covenant and they gave themselves over to every god and idol and abomination. And so God speaks of them that they have despised the oath in breaking the covenant.

Now, God here, of course, speaks of the day of restoration--even of Sodom and of Samaria. That day is coming. I do not believe the day is far off. As we go further in Ezekiel, we're going to find that a new... there is an earthquake that is going to take place in Jerusalem that is going to create a new valley and is going to unlock an underground river, a spring that will begin to flow from Jerusalem down to the Dead Sea with such a supply of water that when it comes into the Dead Sea, the waters of the Dead Sea will be healed and there will be all manner of fish and all there in the Dead Sea. And Engedi will be a place where they will be drying their fishing nets. And the area of the Dead Sea will no doubt become a verdant, beautiful valley again. Sodom shall be inhabited as Samaria, and of course, as Jerusalem.

Nevertheless, [the Lord said,] I will remember my covenant with you [you have broken it, but I'm going to remember it] in the days of thy youth, and I will establish unto thee an everlasting covenant ( Ezekiel 16:60 ).

And so God is... for all that they have done, God is not utterly destroyed, utterly rejected, but He is going to take them back again and establish an everlasting covenant with them through Jesus Christ.

Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the LORD: That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD ( Ezekiel 16:61-63 ). "

Dr. Constable's Expository Notes

The birth of Jerusalem 16:1-5

Dr. Constable's Expository Notes

Yahweh personified Jerusalem as a woman (cf. Isaiah 1:21), and he related her history as a parable (allegory). In this parable Jerusalem represents the people of Jerusalem (a metonymy), but it is the people of Jerusalem throughout Israel’s history that are particularly in view. Some interpreters take Jerusalem as representing Israel as a nation. [Note: E.g., Cooper, p. 167; Feinberg, p. 86; and Taylor, p. 133.] Others believe Jerusalem identifies the city that is only similar to the nation in its history and conduct. [Note: E.g., Alexander, "Ezekiel," p. 810; and Dyer, "Ezekiel," p. 1255.] I think it is best to take Jerusalem as describing the city for three reasons. First, the Lord compared Jerusalem to two other cities, Samaria and Sodom (Ezekiel 16:44-56; Ezekiel 16:61). Second, everything the prophet said about Jerusalem fits the city, its history and inhabitants. Third, the purpose of the parable was to convince the Jews in exile that the city of Jerusalem, specifically, would experience destruction because of the sins of its people. The purpose of the story was to show the exiles that the destruction of Jerusalem that Ezekiel predicted was well deserved so they would believe that God would destroy it.

Canaan was the place of Jerusalem’s origin and birth, a land notorious for its depravity. Thus it was understandable that the Israelites would tend toward idolatry. Jerusalem’s founders, in pre-patriarchal days, were Amorites and Hittites, not Hebrews. Amorites and Hittites were two of the Canaanite peoples, and they often represent all the Canaanites in the Old Testament (Genesis 10:15-16; Genesis 15:16; Numbers 13:29; Joshua 1:4; Joshua 5:1; Joshua 7:7; Joshua 24:15; Joshua 24:18; Amos 2:10). The Jebusites, who occupied Jerusalem from its earliest mention in Scripture, were another Canaanite tribe. The Table of Nations lists the Jebusites between the Hittites and the Amorites (Genesis 10:15-16). When Jerusalem came into existence, she received no special treatment, not even normal care.

"It was the custom in the ancient Near East to wash a newborn child, rub it with salt for antiseptic reasons, and wrap it in cloths, changing these twice by the fortieth day after the umbilical cord was cut." [Note: Alexander, "Ezekiel," p. 811. See also Fisch, p. 84; Greenberg, p. 274; and Cooke, p. 162.]

Jerusalem was not an outstanding city from its founding. Many other cities in Canaan had better situations geographically, had better physical resources, and were more easily defensible militarily.

Gill's Exposition of the Whole Bible

And [as for] thy nativity, in the day thou wast born,.... Which refers either to the time when Abraham was called out of Ur of the Chaldeans, who had before been an idolater; or rather to the time when the children of Israel were in Egypt, and there grew and multiplied, and became a numerous body of people; who, upon their coming out of it, were brought into some form, and became a nation or body politic, which may be called the day of their birth as a people; see Hosea 2:3;

thy navel was not cut; alluding to what is done to a newborn infant, when the midwife immediately takes care to cut the navel string, by which the child adheres to its mother, and takes in its breath and nourishment in the womb; but now, being of no longer use that way, it is cut and tied up, for the safety both of mother and child, who otherwise would be in great danger; and this denotes the desperate condition the Israelites were in when in Egypt, where they were greatly oppressed and afflicted, and in very imminent danger of being destroyed; to which the Targum refers it:

neither wast thou washed in water to supple [thee]: which also is done, to an infant as soon as born, to cleanse it from the menstruous blood, to make the flesh sleek, and smooth, and amiable; which, as Kimchi and Ben Melech observe, is done in hot water:

thou wast not salted at all; which was done, either by sprinkling salt upon it, or using salt and water h, as a detersive of uncleanness, to prevent putrefaction, to dry up the humours, and harden the flesh, and consolidate the parts:

nor swaddled at all; to bring the several members of the body into form and shape; see Luke 2:7; and these things being of necessity to be done immediately, were, as Kimchi observes, lawful to be done even on a sabbath day, according to the traditions of the elders i.

h Vid. Alex. ab Alex. Genial. Dier. l. 2. c. 25. i Vid. T. Bab. Sabbat, fol. 129. 2.

Henry's Complete Commentary on the Bible

      1 Again the word of the LORD came unto me, saying,   2 Son of man, cause Jerusalem to know her abominations,   3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite.   4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.   5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born.

      Ezekiel is now among the captives in Babylon; but, as Jeremiah at Jerusalem wrote for the use of the captives though they had Ezekiel upon the spot with them (Ezekiel 29:1-21; Ezekiel 29:1-21), so Ezekiel wrote for the use of Jerusalem, though Jeremiah himself was resident there; and yet they were far from looking upon it as an affront to one another's help both by preaching and writing. Jeremiah wrote to the captives for their consolation, which was the thing they needed; Ezekiel here is directed to write to the inhabitants of Jerusalem for their conviction and humiliation, which was the thing they needed.

      I. This is his commission (Ezekiel 16:2; Ezekiel 16:2): "Cause Jerusalem to know her abominations (that is, her sins); set them in order before her." Note, 1. Sins are not only provocations which God is angry at, but abominations which he hates, as contrary to his nature, and which we ought to hate, Jeremiah 44:4. 2. The sins of Jerusalem are in a special manner so. The practice of profaneness appears most odious in those that make a profession of religion. 3. Though Jerusalem is a place of great knowledge, yet she is loth to know her abominations; so partial are men in their own favour that they are hardly made to see and own their own badness, but deny it, palliate or extenuate it. 4. It is requisite that we should know our sins, that we may confess them, and may justify God in what he brings upon us for them. 5. It is the work of ministers to cause sinners, sinners in Jerusalem, to know their abominations, to set before them the glass of the law, that in it they may see their own deformities and defilements, to tell them plainly of their faults. Thou art the man.

      II. That Jerusalem may be made to know her abominations, and particularly the abominable ingratitude she had been guilty of, it was requisite that she should be put in mind of the great things God had done for her, as the aggravations of her bad conduct towards him; and, to magnify those favours, she is in Ezekiel 16:1-5 made to know the meanness and baseness of her original, from what poor beginnings God raised her, and how unworthy she was of his favour and of the honour he had put upon her. Jerusalem is here put for the Jewish church and nation, which is here compared to an outcast child, base-born and abandoned, which the mother herself has no affection nor concern for. 1. The extraction of the Jewish nation was mean: "Thy birth is of the land of Canaan (Ezekiel 16:3; Ezekiel 16:3); thou hadst from the very first the spirit and disposition of a Canaanite." The patriarchs dwelt in Canaan, and they were there but strangers and sojourners, had no possession, no power, not one foot of ground of their own but a burying-place. Abraham and Sarah were indeed their father and mother, but they were only inmates with the Amorites and Hittites, who, having the dominion, seemed to be as parents to the seed of Abraham, witness the court Abraham made to the children of Seth (Genesis 23:4; Genesis 23:8), the dependence they had upon their neighbours the Canaanites, and the fear they were in of them, Genesis 13:7; Genesis 34:30. If the patriarchs, at their first coming to Canaan, had conquered it, and made themselves masters of it, this would have put an honour upon their family and would have looked great in history; but, instead of that, they went from one nation to another (Psalms 105:13), as tenants from one farm to another, almost as beggars from one door to another, when they were but few in number, yea, very few. And yet this was not the worst; their fathers had served other gods in Ur of the Chaldees (Joshua 24:2); even in Jacob's family there were strange gods,Genesis 35:2. Thus early had they a genius leading them to idolatry; and upon this account their ancestors were Amorites and Hittites. 2. When they first began to multiply their condition was really very deplorable, like that of a new-born child, which must of necessity die from the womb if the knees prevent it not, Job 3:11; Job 3:12. The children of Israel, when they began to increase into a people and became considerable, were thrown out from the country that was intended for them; a famine drove them thence. Egypt was the open field into which they were cast; there they had no protection or countenance from the government they were under, but, on the contrary, were ruled with rigour, and their lives embittered; they had no encouragement given them to build up their families, no help to build up their estates, no friends or allies to strengthen their interests. Joseph, who had been the shepherd and stone of Israel, was dead; the king of Egypt, who should have been kind to them for Joseph's sake, set himself to destroy this man-child as soon as it was born (Revelation 12:4), ordered all the males to be slain, which, it is likely, occasioned the exposing of many as well as Moses, to which perhaps the similitude here has reference. The founders of nations and cities had occasion for all the arts and arms they were masters of, set their heads on work, by policies and stratagems, to preserve and nurse up their infant states. Tantæ molis erat Romanam condere gentem--So vast were the efforts requisite to the establishment of the Roman name. Virgil. But the nation of Israel had no such care taken of it, no such pains taken with it, as Athens, Sparta, Rome, and other commonwealths had when they were first founded, but, on the contrary, was doomed to destruction, like an infant new-born, exposed to wind and weather, the navel-string not cut, the poor babe not washed, not clothed, no swaddled, because not pitied,Ezekiel 16:4; Ezekiel 16:5. Note, We owe the preservation of our infant lives to the natural pity and compassion which the God of nature has put into the hearts of parents and nurses towards new-born children. This infant is said to be cast out, to the loathing of her person; it was a sign that she was loathed by those that bore her, and she appeared loathsome to all that looked upon her. The Israelites were an abomination to the Egyptians, as we find Genesis 43:32; Genesis 46:34. Some think that this refers to the corrupt and vicious disposition of that people from their beginning: they were not only the weakest and fewest of all people (Deuteronomy 7:7), but the worst and most ill-humoured of all people. God giveth thee this good land, not for thy righteousness, for thou art a stiff-necked people,Deuteronomy 9:6. And Moses tells them there (Ezekiel 16:24; Ezekiel 16:24), You have been rebellious against the Lord from the day that I knew you. They were not suppled, nor washed, nor swaddled; they were not at all tractable or manageable, nor cast into any good shape. God took them to be his people, not because he saw any thing in them inviting or promising, but so it seemed good in his sight. And it is a very apt illustration of the miserable condition of all the children of men by nature. As for our nativity, in the day that we were born we were shapen in iniquity and conceived in sin, our understandings darkened, our minds alienated from the life of God, polluted with sin, which rendered us loathsome in the eyes of God. Marvel not then that we are told, You must be born again.