Ezekiel 16:11
I decked you also with ornaments, and I put bracelets on your hands, and a chain on your neck.
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(11-14) In these verses the Divinely-given prosperity and glory of Israel is set forth under the sustained figure of the ornaments and food of a royal eastern bride. The various particulars mentioned are familiar to all readers of the Scripture histories. The latter part of Ezekiel 16:13 and Ezekiel 16:14 evidently refer to the times of David and Solomon, when the kingdom of Israel extended from the Euphrates to the “river of Egypt,” and very many of the surrounding kingdoms were made tributary. Israel then was renowned among the heathen, but its glory was pre-eminently as the nation of Jehovah, “through my comeliness which I had put upon thee.”

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.Badgers' skin - Probably the skin of the dolphin or dugong (Exodus 25:5 note).

Silk - For a robe, a turban, or (as gauze) for a transparent veil; the derivation of the word in the original is much disputed.

11. The marriage gifts to Rebekah (Ge 24:22, 47). If the inventory of this virgin’s goods given to her were hitherto of such things as were needful for her comfort, now follows a particular of what served for state and magnificence, as the phrase Job 40:10: it also expresseth the bravery of a bridegroom, Isaiah 61:10; the curiosity and exactness wherewith such do dress themselves.

I put, Heb. I gave, i.e. freely.

Bracelets; which usually were of gold, as appears, Genesis 24:22, and presents made of these bespeak greatest respects.

A chain of gold, in token of honour and authority, Genesis 41:42 Daniel 5:16. And I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Proverbs 1:8; but may be as well understood of good works done in obedience to them, from a right principle, and to right ends; which adorn professors of religion, their profession, and the doctrines of Christ, which they profess, 1 Timothy 2:9; or rather the graces of the Spirit, which are all of them very ornamental to the saints, as faith, hope, love, humility, &c. and are in the sight of God of great price, 1 Peter 3:3;

and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God:

and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it,

"and with the holiness of my great name I sanctified you;''

and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Sol 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Ephesians 1:3, Romans 8:30; and both graces and blessings make the saint very beautiful.

I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
11. On bracelets, cf. Genesis 24:22; Genesis 24:47. On chain or necklace, Genesis 41:42; Proverbs 1:9; Proverbs 3:3.Verse 11. - Ornaments. Same word as in ver. 7, but here taken in its more usual sense. (For bracelets, see Ezekiel 23:42; Genesis 24:22, 30; Numbers 31:50. For chain, Genesis 41:42). And the word of Jehovah came to me, saying, Ezekiel 15:2. Son of man, what advantage has the wood of the vine over every wood, the vine-branch, which was among the trees of the forest? Ezekiel 15:3. Is wood taken from it to use for any work? or do men take a peg from it to hang all kinds of vessels upon? Ezekiel 15:4. Behold, it is given to the fire to consume. If the fire has consumed its two ends, and the middle of it is scorched, will it then be fit for any work? Ezekiel 15:5. Behold, when it is uninjured, it is not used for any work: how much less when the fire has consumed it and scorched it can it be still used for work? Ezekiel 15:6. Therefore thus saith the Lord Jehovah, As the wood of the vine among the wood of the forest, which I give to the fire to consume, so do I give up the inhabitants of Jerusalem, Ezekiel 15:7. And direct my face against them. They have gone out of the fire, and the fire will consume them; that ye may learn that I am Jehovah, when I set my face against them. Ezekiel 15:8. And I make the land a desert, because they committed treachery, is the saying of the Lord Jehovah. - Israel is like the wood of the wild vine, which is put into the fire to burn, because it is good for nothing. From Deuteronomy 32:32-33 onwards, Israel is frequently compared to a vine or a vineyard (cf. Psalm 80:9.; Isaiah 5; Hosea 10:1; Jeremiah 2:21), and always, with the exception of Psalm 80, to point out its degeneracy. This comparison lies at the foundation of the figure employed, in Ezekiel 15:2-5, of the wood of the wild vine. This wood has no superiority over any other kind of wood. It cannot be used, like other timber, for any useful purposes; but is only fit to be burned, so that it is really inferior to all other wood (Ezekiel 15:2 and Ezekiel 15:3). And if, in its perfect state, it cannot be used for anything, how much less when it is partially scorched and consumed (Ezekiel 15:4 and Ezekiel 15:5)! מה־יּהיה, followed by מן, means, what is it above (מן, comparative)? - i.e., what superiority has it to כּל־עץ, all kinds of wood? i.e., any other wood. 'הזמורה אשׁר וגו is in apposition to עץ הנּפן, and is not to be connected with מכּל־עץ, as it has been by the lxx and Vulgate, - notwithstanding the Masoretic accentuation, - so as to mean every kind of fagot; for זמורה does not mean a fagot, but the tendril or branch of the vine (cf. Ezekiel 8:17), which is still further defined by the following relative clause: to be a wood-vine, i.e., a wild vine, which bears only sour, uneatable grapes. The preterite היה (which was; not, "is") may be explained from the idea that the vine had been fetched from the forest in order that its wood might be used. The answer given in Ezekiel 15:3 is, that this vine-wood cannot be used for any purpose whatever, not even as a peg for hanging any kind of domestic utensils upon (see comm. on Zechariah 10:4). It is too weak even for this. The object has to be supplied to לעשׂות למלאכה: to make, or apply it, for any work. Because it cannot be used as timber, it is burned. A fresh thought is introduced in Ezekiel 15:4 by the words 'את שׁני ק. The two clauses in Ezekiel 15:4 are to be connected together. The first supposes a case, from which the second is deduced as a conclusion. The question, "Is it fit for any work?" is determined in Ezekiel 15:5 in the negative. אף כּי: as in Ezekiel 14:21. נחר: perfect; and יחר: imperfect, Niphal, of חרר, in the sense of, to be burned or scorched. The subject to waויּחר is no doubt the wood, to which the suffix in אכלתהוּ refers. At the same time, the two clauses are to be understood, in accordance with Ezekiel 15:4, as relating to the burning of the ends and the scorching of the middle. - Ezekiel 15:6-8. In the application of the parable, the only thing to which prominence is given, is the fact that God will deal with the inhabitants of Jerusalem in the same manner as with the vine-wood, which cannot be used for any kind of work. This implies that Israel resembles the wood of a forest-vine. As this possesses no superiority to other wood, but, on the contrary, is utterly useless, so Israel has no superiority to other nations, but is even worse than they, and therefore is given up to the fire. This is accounted for in Ezekiel 15:7 : "They have come out of the fire, and the fire will consume them" (the inhabitants of Jerusalem). These words are not to be interpreted proverbially, as meaning, "he who escapes one judgment falls into another" (Hvernick), but show the application of Ezekiel 15:4 and Ezekiel 15:5 to the inhabitants of Jerusalem. Out of a fire one must come either burned or scorched. Israel has been in the fire already. It resembles a wild vine which has been consumed at both ends by the fire, while the middle has been scorched, and which is now about to be given up altogether to the fire. We must not restrict the fire, however, out of which it has come half consumed, to the capture of Jerusalem in the time of Jehoiachin, as Hitzig does, but must extend it to all the judgments which fell upon the covenant nation, from the destruction of the kingdom of the ten tribes to the catastrophe in the reign of Jehoiachin, and in consequence of which Israel now resembled a vine burned at both ends and scorched in the middle. The threat closes in the same manner as the previous one. Compare Ezekiel 15:7 with Ezekiel 14:8, and Ezekiel 15:8 with Ezekiel 14:15 and Ezekiel 14:13.
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