‏ Ezekiel 16:8-32

Verse 8. Was the time of love] Thou wast marriageable.

I spread my skirt over thee] I espoused thee. This was one of their initiatory marriage ceremonies. See Ru 3:9.

I-entered into a covenant with thee] Married thee. Espousing preceded marriage.

 Verse 10. I clothed thee also with broidered work] Cloth on which various figures, in various colours, were wrought by the needle.

With badgers' skin] See Ex 25:5. The same kind of skin with which the tabernacle was covered.

Fine linen] beshesh, with cotton. I have seen cloth of this kind enveloping the finest mummies.

I covered thee with silk.] meshi. Very probably the produce of the silk-worm.

 Verse 12. I put a jewel on thy forehead] al appech, upon thy nose. This is one of the most common ornaments among ladies in the east. European translators, not knowing what to make of a ring in the nose, have rendered it, a jewel on thy forehead or mouth, (though they have sometimes a piece of gold or jewel fastened to the centre of their forehead.) I have already spoken of this Asiatic custom, so often referred to in the sacred writings: see Ge 24:22, 42; Ex 32:2; Job 42:11; Pr 11:22; Isa 3:21; Ho 2:13.

 Verse 13. Thus wast thou decked, &c.] The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, &c.

Thou didst prosper into a kingdom.] Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman's estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its abominable rites; by her fornication and whoredoms with the Egyptians and Assyrians, the sinful alliances which the Jews made with those nations, and the incorporation of their idolatrous worship with that of Jehovah; by her lovers being brought against her, and stripping her naked, the delivery of the Jews into the hands of the Egyptians, Assyrians, and Chaldeans, who stripped them of all their excellencies, and at last carried them into captivity.

This is the key to the whole of this long chapter of metaphors; and the reader will do well to forget the figures, and look at the facts. The language and figures may in many places appear to us exceptionable: but these are quite in conformity to those times and places, and to every reader and hearer would appear perfectly appropriate, nor would engender either a thought or passion of an irregular or improper kind. Custom sanctions the mode, and prevents the abuse. Among naked savages irregular passions and propensities are not known to predominate above those in civilized life. And why? Because such sights are customary, and therefore in themselves innocent. And the same may be said of the language by which such states and circumstances of life are described. Had Ezekiel spoken in such language as would have been called chaste and unexceptionable among us, it would have appeared to his auditors as a strange dialect, and would have lost at least one half of its power and effect. Let this be the prophet's apology for the apparent indelicacy of his metaphors; and mine, for not entering into any particular discussion concerning them. See also on Eze 16:63.

 Verse 15. Thou didst trust in thine own beauty] Riches, strength, alliances, &c.; never considering that all they possessed came from God; therefore it was his comeliness which he had put upon them. Witness their original abject state, and the degree of eminence to which they had arrived afterwards through the protecting power of God.

 Verse 17. And madest to thyself images of men] tsalmey zachar, male images. Priapi are here meant, which were carried about in the ceremonies of Osiris, Bacchus, and Adonis; and were something like the lingam among the Hindoos. Herodotus, lib. ii, c. 48, 49, gives us an account of these male images: πηχυαια αγαλματανευροσπασταταπεριφορεουσικατακωμαςταιγυναικες νευοντοαιδοιονουπολλωτεωελασσονεοντουαλλουσωματος. This was done at the worship of Bacchus in Egypt: and they who wish to see more may consult Herodotus as above. In this phallic worship the women were principally concerned.

 Verse 18. Hast set mine oil and mine incense before them.] It appears that they had made use of the holy vestments, and the different kinds of offerings which belonged to the Lord, to honour their idols.

 Verse 21. To cause them to pass through the fire] Bp. Newcome quotes a very apposite passage from Dionysius Halicarnass. Ant. Rom. lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: μεταδε τουτοπυρκαιαςπροτωνσκηνωνγενεσθαικελευσαςεξαγειτονλεων ταςφλογαςυπερθρωσκοντατηςοσιωσεωςτωνμιασματωνενεκα. "And after this, having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions." This example shows that we are not always to take passing through the fire for being entirely consumed by it. Among the Israelites this appears to have been used as a rite of consecration.

 Verse 24. Thou hast also built unto thee an eminent place]

gab, a stew or brothel; Vulg. lupanar; Septuag. οικημα πορνικον. So my old MS. Bible, a bordel house. "Thou hast builded thy stewes and bordell houses in every place."-Coverdale's Bible, 1535. Bordel is an Italian word: how it got so early into our language I know not. Our modern word brothel is a corruption of it. Diodati translates, Tu hai edificato un bordello, "Thou hast built a brothel." Houses of this kind were of a very ancient date.

 Verse 26. Great of flesh] The most extensive idolaters. Bene vasatis-longa mensura incognita nervy-Juv. Sat. ix. 34. This is the allusion.

 Verse 27. Have diminished thine ordinary] chukkech means here the household provision made for a wife-food, clothing, and money.
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