Ezekiel 16:22
And in all your abominations and your prostitutions you have not remembered the days of your youth, when you were naked and bore, and were polluted in your blood.
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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.Borne unto me - me is emphatic. The children of Yahweh have been devoted to Moloch. The rites of Moloch were twofold;

(1) The actual sacrifice of men and children as expiatory sacrifices to, false gods.

(2) The passing of them through the fire by way of purification and dedication.

Probably the first is alluded to in Ezekiel 16:20; the two rites together in Ezekiel 16:21.

22. not remembered … youth—Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Eze 16:43, to which Eze 16:60 forms a lovely contrast (Jer 2:2; Ho 11:1). Thou wast so intent upon and delighted in thy lewd courses, thou never thoughtest what once thou wast, or what again thou mightest be.

In all thine abominations, both corporal and spiritual.

Thy whoredoms: this is the same thing charged thus on her, because she would not consider, or lay it to heart.

Thou hast not remembered; thou hast utterly forgotten; it is a form of speech that contains more than the words seem to have in them, she had forgotten herself and her God.

Thy youth; the misery and loathsomeness of thy birth, which is expressed very elegantly.

1. Naked, as contemptible as poverty could make her.

2. Nay, she was nakedness itself, as the word will bear, exposed to all the suffering that can befall such poor helpless wretches.

3. Bleeding to death in a most loathsome, defiled condition, that none would come near her: but, ungrateful, she forgot all. And in all thine abominations and thy whoredoms,.... Or idolatries, which were abominable to God, and were many; of which that just mentioned was not one of the least:

thou hast not remembered the days of thy youth; the destitute and forlorn condition then in, and what favours were then bestowed:

when thou wast naked and bare, and wast polluted in thy blood; See Gill on Ezekiel 16:6; See Gill on Ezekiel 16:7; which is mentioned to upbraid the Jews with their ingratitude; they forgetting the miserable condition they were in in Egypt, and what great things the Lord had done for them in bringing them out from thence, and the obligations they were laid under to him: and yet, after all this, to commit such abominable iniquities, and in the midst of them all never once call to mind what they had received from him; which might have been a check to their idolatries, but so it was not.

And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.
22. So absorbed was Jerusalem in her infidelities that she remembered nothing of her early history, “the shame of her youth,” nor the compassion shewed her by Jehovah. On “polluted” cf. Ezekiel 16:6.Verse 22. - Thou hast not remembered. The words gain a fuller significance when we recollect those of Ezekiel's master (Jeremiah 2:2). The husband remembered "the love of her espousals;" the faithless wife forgot from what a life of shame and misery she had then been rescued. 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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