The picture is heightened by the contrast between one who as a prostitute receives hire for her shame, and one who as a wife is so utterly abandoned as to bestow her husbands goods to purchase her own dishonor. Compare 2Ki 16:8<\/span>.<\/P> <\/p>\n They, <\/B>unclean fornicators and adulterers, <\/P> give gifts; <\/B>the word is of a restrictive sense, speaks not any kind of gifts in general, but peculiarly such gifts as are presented by a wooer, or espouser of a woman, with which she is enriched and adorned; and may perhaps imply the arts, pretences, and arguments which are used by loose men to seduce and corrupt virgins; they pretend marriage designed, make presents, and deceive. <\/P> To all whores, <\/B>i.e. to the most of them, it is usually so. <\/P> Thy gifts; <\/B>thy nuptial gifts, which thy generous and bountiful Husband gave thee at the espousals, or on the wedding day. Those gifts which are most highly valued, most carefully preserved, and most unwillingly parted with by all virtuous women, thou most unparalleled adulteress hast given to thy Husbands greatest enemies, to thy beastly adulterers. <\/P> To all thy lovers; <\/B>thou makest little difference, but, as it happens, any one of thy lewd companions may easily have these gifts of thy hand. <\/P> Hirest them, <\/B>by large gifts, as bribes usually are; and the word used here signifieth, they slight thee, and have no desire after thee. Like despised adulteresses, they would hate thee, but thy bribes change their behaviour, thought not their minds and thoughts of thee. <\/P> On every side; <\/B>women have somewhat of modesty remaining amidst their lewdness for the most part, and if adulteresses, yet have their lovers in some corner or other; but thou, as unsatiable, hast them every where round about thee. <\/P> <\/p>\n 33, 34.<\/B> Israel hired herparamours, instead of being, like other harlots, hired by them; shealso followed them without their following her.<\/P><\/p>\n They give gifts to all whores<\/strong>,…. Gifts are usually given to whores, by those who commit whoredom with them; it is for the sake of these they prostitute their bodies, nor will they do this without gain; see Ge 38:16<\/span>;<\/p>\n but thou givest thy gifts to all thy lovers<\/strong>; the Jews gave the Egyptians and Assyrians money, to gain their friendship, and procure alliances with them; see 2Ki 16:8<\/span>; and were at great expenses with their idols, and in support of their idolatrous worship:<\/p>\n and hirest them, that they may come unto thee on every side for thy whoredom<\/strong>; they courted the nations all around them for their favour and friendship, and bribed them into it, as the word n signifies.<\/p>\n n “munerans eos”, Junius Tremellius, Polanus “et muneratis eos”, Piscator; “et largita es ipsis”, Cocceius; “donasti illis”, Starckius.<\/p>\n Here the Prophet shows the great folly of the Jews in shamelessly squandering their goods; for gain impels harlots to their occupation: they feel the disgrace of it, but want urges them on. But the Prophet says, that when the Jews committed sin they did it with extravagance, since they spared no expense in attracting their lovers. He pursues the simile which we have had before; for he compares the nation to a perfidious woman who leaves her husband and offers herself to adulterers. We now understand the Prophet’s meaning. It is clear that the Jews did not act thus on purpose, for they thought they would profit by their treaties with the Egyptians and Assyrians’ they were unwilling to serve their idols for nothing, since they hoped for most ample rewards from this their adulterous worship. But the Holy Spirit does not regard either what they wished or hoped for, but speaks of the matter as it was. It is clear, then, that the Jews were very prodigal in their superstitions, and we see this even now in the papacy. Those who grudge even a farthing for the relief of the poor will throw away guineas when they wish to compound for their sins; and there is no end to their extravagance under this madness. The very same rage prevailed among the Jews for which Ezekiel now reproves them. He says, then, that they offered gifts to their lovers; for, as I have said, they were so prodigal in the worship of false gods, that when they desired a treaty with either the Egyptians or Assyrians, they were necessarily loaded with valuable presents; and history bears witness that they entirely exhausted themselves. Lastly, the Prophet here shows that the Jews were so blind, that in leaving God, and devoting themselves to idols, they failed to obtain any advantage. Then, when they implicated themselves in perverse and wicked treaties, he shows that they were so utterly deranged as to deprive themselves of all their goods, and yet to receive nothing but disgrace in return for their extravagance: presents are given to all harlots, but thou bestowest thine. Jerome takes the pronoun passively, meaning the blessings which God had bestowed upon the people: and this passage is like that in Hosea, (Hos 2:5<\/span>) where God complains that the Jews had profaned the blessings which he had conferred upon them, just as if a wife should bestow on adulterers what she had received from her husband. Foul indeed is this! for a husband thought these would be pledges of chastity when he adorned his wife with precious garments, or enriched her with other presents and ornaments; but when a wife, forgetful of modesty and propriety, throws her husband’s gifts at the feet of adulterers, this is indeed outrageous. Hence this sense does not displease me, although it would be more simple to understand it that the Jews had washed away all their goods. He says, that they had hired their lovers to come in from every side for wickedness. He repeats again what we saw before, that the Jews were abandoned sinners, for some, though impure, are content with a single lover. But as he had before said that the Jews spread their feet widely, so he now adds, that they hired lovers from all sides. Shameful indeed is such conduct in any woman: yet Ezekiel reproves the Jews for this indelicacy, and we saw the reason in yesterday’s lecture. It follows — <\/p>\n (33) Thou givest thy gifts.<\/strong>2Ki. 16:8-9<\/span>, may be referred to as an instance in illustration. Ahaz took the silver and gold that was found in the house of the Lord, as well as the treasures of the kings house, and used it to secure the alliance of the king of Assyria.<\/p>\n The prophet, having up to this point described the sin, now turns to pronounce the punishment upon Israel (Eze. 16:35-52<\/span>). The same allegory is still preserved, and the punishment is depicted in the same figurative language as the sin. This portion of the prophecy may be subdivided into two parts, in the first of which (Eze. 16:35-43<\/span>) the punishment itself is described in terms taken from the legal punishment of the adulteress and murderess; while in the second (Eze. 16:44-52<\/span>) the justice of this doom is vindicated, especially by a comparison with Samaria on the one side, and with Sodom on the other.<\/p>\n 33<\/strong>. <\/strong> Givest hirest <\/strong> Literally, hast given, hast hired.<\/p>\n “They give gifts to all prostitutes, but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your whoredoms. And the contrary is in you from other women in your whoredoms, in that none follows you to commit whoredom. And whereas you give hire, and no hire is given to you, you are therefore the opposite of them.”<\/p>\n Israel’s unforgivable state is emphasised. Rather than being the one who was paid, she actually pays in order to indulge in prostitution. She bribes men to prostitute her, in order to ensure that she can be satiated. There is no other prostitute like this. She is unique. No other follows her example. Indeed her behaviour in paying instead of receiving payment demonstrates that she is the opposite of them. She has debased herself worse than a prostitute.<\/p>\n Two thoughts possibly lie behind this example. Firstly that Judah first came to the notice of Assyria, before Assyria had showed any belligerence towards her, when she sent payments and appealed for her help, and then openly welcomed her gods without any constraint being put on her (2Ki 16:7-16<\/span>; Hos 8:9<\/span>), followed by her willingness to expose herself to Babylon, even under a good king (2 Kings 12-15). And secondly that she did indeed seem to welcome any gods which came to her notice, without any persuasion being necessary, so that she gave rather than received.<\/p>\n So Ezekiel has outlined a number of reasons for the coming destruction of Jerusalem and the exile; excessive vanity (Eze 16:15<\/span> a), spiritual prostitution (Eze 16:15-19<\/span>), human sacrifices (Eze 16:20-21<\/span>), forgetting God’s goodness and unmerited favour (Eze 16:22<\/span>), exposing her prostitution openly (Eze 16:23-25<\/span>), trusting to pagan nations rather than to Yahweh (Eze 16:26-29<\/span>), and a weak heart and mind that had cast off all moral restraints (Eze 16:30-34<\/span>).<\/p>\n Eze 16:33<\/span><\/em><\/strong>. <\/strong>They give, <\/em><\/strong>&c.<\/strong> To harlots gifts are presented, but thou presentest thy gifts, <\/em>&c. <\/p>\n Eze 16:33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.<\/p>\n Ver. 33. They give gifts to all whores.<\/strong> ] See Eze 16:31<\/span> . Harlots are cruces<\/em> and crumenimulgae,<\/em> saith the comedian, crosses and suck purses. See Luk 15:14<\/span> . <\/p>\n “ Nuda Venus picta est, nndi pinguntur amores:<\/p>\n Nam quos nuda capit, nudos dimittat oportet. ”<\/p>\n give gifts = give fees. <\/p>\n gifts = presents. <\/p>\n hirest = bribest. <\/p>\n give: Gen 38:16-18, Deu 23:17, Deu 23:18, Hos 2:12, Joe 3:3, Mic 1:7, Luk 15:30 <\/p>\n but thou: Isa 30:3, Isa 30:6, Isa 30:7, Isa 57:9, Hos 8:9, Hos 8:10 <\/p>\n hirest: Heb. bribest <\/p>\n Reciprocal: Gen 38:17 – I will Pro 7:13 – she Isa 1:4 – children Eze 16:31 – in that thou scornest 1Ti 6:10 – the love<\/p>\n Eze 16:33. The depth of this woman was shown in another manner, As a rule, men are willing to hire the professional harlot to contribute to their lust, while this corrupt wife even scorned taking money from the strange men. But she did not stop at such depravity; she actually offered them gifts to induce them to come and he intimate with her. Another thing that added to the blackness of her abominable life (if that were possible), was the fact that she hired those strange men with the gifts that had been furnished her by her faith-ful husband (verses 17-19),<\/p>\n They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. The picture is heightened by the contrast between one who as a prostitute receives hire for her shame, and one who as a wife is … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:33”<\/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-20806","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20806","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=20806"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20806\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20806"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20806"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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","protected":false},"excerpt":{"rendered":"