31<\/strong>. Recapitulation of the acts done in her unbridled licentiousness, with the addition of a trait shewing that her dissoluteness was without parallel other harlots take hire, she gives it.<\/p>\n in that<\/em> thou scornest hire<\/em> ] Rather: hast not been as an harlot, that scoffeth at her hire<\/strong> (R.V. marg.), lit. in scoffing at hire. The words describe a characteristic of harlots, not one of Jerusalem in which she is unlike them. On scoff or “mock at,” cf. ch. Eze 22:5<\/span>; 2Ki 2:23<\/span>; Hab 1:10<\/span>; Psa 44:14<\/span>; Jer 20:8<\/span>, &c. The harlot mocks at her hire in order to augment it; Jerusalem does not desire hire, she rather offers it ( Eze 16:33<\/em><\/span>).<\/p>\n Rather, didst build – didst make – wast not – scornest. In the marginal rendering, thy daughters must mean thy smaller cities or villages.<\/P><\/p>\n Thou buildest; <\/B>see Eze 16:24<\/span>; whereas the paramours of other lewd women build for them, as it is reported of Solomon, 1Ki 11:7<\/span>,8<\/span>. Here, on the contrary, this unfaithful nation forsake their God, commit fornication with strange gods, and bear the charges both of building their temples, and furnishing them with sacrifices, and maintaining the priests. <\/P> Thine eminent place:<\/B> see Eze 16:24<\/span>. <\/P> Every way:<\/B> see Eze 16:25<\/span>. <\/P> In every street:<\/B> see Eze 16:24<\/span>. Hast not been as an harlot; common harlots make gain of their looseness, and live by that gain, they make a prey of the men that come in to them; thou doest worse, thou lavishest out thy credit, wealth, and all, to maintain and please thine adulterers. Scornest; the Hebrew word is of two significations, and opposite to each other, for it bears, as our translation renders it, contempt, slighting, or disregarding; and so it suiteth with what follows, Eze 16:32-34<\/span>. It signifieth also to praise, value, and regard, as Buxtorf observes; and it will as well, if not better, be so rendered here, and be the character of a common harlot, which wandereth after her lovers with a design of receiving the rewards of her lewdness; and thus the Chaldee paraphrase reads it; so we shall need no parenthesis, nor begin the antithesis till the 32nd verse. <\/P> <\/p>\n 31.<\/B> Repetition of Eze16:24<\/span>. <\/P> not . . . as . . . harlot . .. thou scornest hire<\/B>Unlike an ordinary harlot thou dostprostitute thy person gratis, merely to satisfy thy lust. JEROMEtranslates, “Thou hast not been as a harlot in scorning (thatis, who ordinarily scorns) a hire offered,” in order to get alarger one:<\/I> nay, thou hast offered hire thyself to thy lovers(Eze 16:33<\/span>; Eze 16:34<\/span>).But these verses show English Version<\/I> to be preferable, forthey state that Israel prostituted herself, not merely for anysmall reward without demanding more,<\/I> but for “no reward.”<\/P><\/p>\n In that thou buildest thine eminent place in the head of every way<\/strong>,…. Or brothel house, as before; [See comments on Eze 16:24]<\/span>; which showed her to be a whore, and an imperious one:<\/p>\n and makest thine high place in every street<\/strong>;<\/p>\n [See comments on Eze 16:24]<\/span>;<\/p>\n and hast not been as an harlot<\/strong>: a common one, or as a harlot usually is:<\/p>\n in that thou scornest hire<\/strong>; which they do not; for it is for hire they prostitute themselves; and have their names, both in our language, and in the Latin tongue, from, thence.<\/p>\n Here the Prophet again reproves the superstitions to which the Jews had devoted themselves: but yet he speaks figuratively, because by high places he does not simply mean altars, but tents by which the Jews had attempted to entice their neighbors: just as if an immodest female should choose a high place, and build her couch there conspicuously to attract her followers. Although therefore he inveighs against superstitions, the language is not simple, but retains the same simile as had been previously used. He says that the Jews were so prone to lust, that they were ostentatious and thought followers from a distance, and erected their tents or couches in high places. Since this has been treated before, I now pass it over slightly. But we may remark that a thing which seems of slight importance is here seriously condemned by the Prophet, whence we may learn that the worship of God is not to be estimated by our natural perception. For who would think it so great a crime to build an altar on a high place to God’s honor? but we see that the Prophet abhors that superstition. Since therefore God wishes nothing to be changed in his worship, as the principal part of his worship is obedience, which he prefers to all sacrifices, (1Sa 15:22<\/span>,) let us learn that things which we might tolerate ought to be detested by us, because God condemns them so severely. <\/p>\n Since therefore you have erected and made for thyself a high place at the head of all streets and paths, that is in every celebrated place. Here we see how ardently they were enflamed by idolatry so as to provoke the anger of God, and this seemed unworthy of them, as the papists at this day, who are bent upon idol worship, and under the title of “devotion,” think that any vice both can and ought to be excused before God. But, on the other side, the Holy Spirit says that idolaters sin the more grievously in being so eager for those impure rites. He says, thou wast not like a harlot in despising hire Some explain this coldly, that harlots mentally despise the folly of those who reward them, but this comment is incorrect: the other view is more probable, namely, that the Jews were not like a harlot who despises the bribe by which she is deceived: for by this craftiness they gain most influence when they contemptuously despise what is offered them, and scarcely deign to touch it: they do this that the wretched lover may not think himself sufficiently liberal, and so may double his gift and squander away all his goods. This passage then may mean that the people were not like a harlot who despises her reward that the wretched lover may feel ashamed and increase his offer. But the Prophet’s sense seems to me different, though I do not altogether reject this. I interpret it thus: the Jews were not like a harlot, since they despised any reward for their sin, and harlots do not: they make a gain of their lusts, whence the name they bear. Since then such persons sell themselves for reward, the Prophet say’s that the Jews were not like them: how so? because they despised reward, and through the mere desire of gratifying their appetites, they neither asked nor expected any reward. Afterwards it follows — <\/p>\n (31) Eminent place.<\/strong>See note on Eze. 16:24<\/span>.<\/p>\n In that thou scornest him.<\/strong>It was characteristic of both the kingdoms of Israel after the division, that the interference of foreign nations in their affairs was generally sought first by Israel itself and purchased at a heavy price. The people were so situated on the great highway between the rival nations of Egypt and Assyria, that their friendship ought to have been of value to either of them, and to have been sought with great inducements. But Israel, in its weakness and wickedness, more than threw itself away and purchased its own ruin. The particulars mentioned in this verse belong to the past rather than to the present, and all the tenses should be so translated.<\/p>\n 31<\/strong>. <\/strong> In that thou scornest hire <\/strong> Literally, in scoffing at <\/em> [her] hire. <\/em> The ordinary prostitute scoffs at the first sum offered her and waits for a larger inducement, but this insatiable woman actually pays hire instead of receiving it (Eze 16:33-34<\/span>; see also 2Ki 16:8<\/span>). The meaning is that she prizes foreign alliances and religions far more than these foreigners prize hers.<\/p>\n <\/p>\n <\/em><\/p>\n Eze 16:31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;<\/p>\n <\/em><\/p>\n Ver. 31. And hast not been as an harlot, in that thou scornsst hire.<\/strong> ] Whore<\/em> should be written hore,<\/em> as coming from the word hire; as the Latin meretrix a merendo.<\/em> Harlot<\/em> is said to come of Arlet,<\/em> mother to our William the Conqueror; in spite to whom, and disgrace to his mother, the English called all whores harlots, adding an aspiration to her name, according to their manner of pronouncing.<\/p>\n hire. See note on “reward”, Eze 16:34. <\/p>\n In that thou buildest thine: or, In thy daughters is thine, etc. Eze 16:24, Eze 16:39 <\/p>\n makest: Eze 16:25, Hos 12:11 <\/p>\n in that thou scornest: Eze 16:33, Eze 16:34, Isa 52:3 <\/p>\n Reciprocal: Gen 39:12 – caught Pro 7:12 – General Isa 23:17 – and she shall Jer 2:20 – when upon Jer 3:6 – she is Eze 20:29 – I said<\/p>\n Verse 31. Eminent place and head of the way is explained at verses 24. 25 which the reader should see. This unfaithful wife was worse than the <\/p>\n ordinary public women. They engage in prostitution for the sake of money, but this wife scorned hire.<\/p>\n 16:31 In that thou buildest thy eminent place in the head of every way, and makest thy high place in every street; and hast not been as an harlot, {q} in that thou scornest hire;<\/p>\n (q) Meaning that some harlots contemn small rewards but no lovers gave a reward to Israel, but they gave to all others signifying that the idolaters bestow all their substance which they receive from God for his glory to serve their vile abominations.<\/p>\n In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as a harlot, in that thou scornest hire; 31. Recapitulation of the acts done in her unbridled licentiousness, with the addition of a trait shewing that her dissoluteness was without … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:31”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20804","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20804","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20804"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20804\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20804"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20804"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20804"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"