38<\/strong>. shed blood<\/em> ] Reference to child murder, Eze 16:20<\/em><\/span> ; Eze 16:36<\/em><\/span><\/em>. Cf. ch. Eze 23:45<\/span>; Lev 20:10<\/span>; Deu 22:22<\/span>.<\/p>\n give thee blood in fury<\/em> ] Lit. make thee the blood of fury, i.e. bring on thee the bloody death which fury and jealousy executes. On cons. cf. ch. Eze 26:21<\/span>, Eze 35:6<\/span>.<\/p>\n And I, <\/B>who am thy Lord and Husband, whose authority and kindness thou hast so contemned and abused, <\/P> will judge thee; <\/B>both condemn thee to suffer what thou deservest, and execute what thou art condemned to; <\/P> as women that break wedlock, <\/B>who were sometimes strangled, sometimes stoned, sometimes burnt, were put to death to be sure, Lev 20:10<\/span>; Deu 22:22<\/span>. It may intimate the future destruction of her adulterous lovers, for both the adulterer and adulteress were to die. Site was guilty of the unnatural murder of her children, and God will, according to his own law, Gen 9:5<\/span>,6<\/span>; Num 35:31<\/span>,32<\/span>, cause her blood to be shed. <\/P> Will give thee blood; <\/B>the like phrase you have Rev 16:6<\/span>, and elsewhere; the like judgment is expressed by watering the land with blood, as Eze 32:6<\/span>, and by preparing one for blood, Eze 35:6<\/span>; Thou gavest the blood of thy children to idols in sacrifice, I will give thee thine own blood to drink; thou didst it in contempt of my law, I will do it in vindication of my law. <\/P> In fury and jealousy; <\/B>passions that do usually appear in the revenges that abused husbands take on their wives which have intolerably dishonoured and wronged them; and God expresseth his great indignation, and the severity of his just displeasure, by allusion hereunto. <\/P> <\/p>\n 38-40. judge thee, as women thatbreak wedlock<\/B> (Le 20:10<\/span>;compare Eze 16:2<\/span>). In the caseof individual<\/I> adulteresses, stoning<\/I> was the penalty(Joh 8:4<\/span>; Joh 8:5<\/span>).In the case of communities,<\/I> the sword.<\/I> Also apostasy(De 13:10<\/span>) and sacrificingchildren to Molech (Le20:1-5<\/span>) incurred stoning. Thus the penalty was doubly due toIsrael; so the other which was decreed against an apostate city(Deu 13:15<\/span>; Deu 13:16<\/span>)is added, “they shall stone thee with stones and thrust theethrough with . . . swords.” The Chaldeans hurled stones<\/I>on Jerusalem at the siege and slew with the sword<\/I> on itscapture. <\/P> shed blood . . . judged<\/B>(Ge 9:6<\/span>). <\/P> jealousy<\/B>image takenfrom the fury of a husband in jealousy shedding the blood of anunfaithful wife, such as Israel had been towards God, her husbandspiritually. Literally, “I will make thee<\/I> (to become)blood<\/I> of fury and jealousy.”<\/P><\/p>\n And I will judge thee as women that break wedlock<\/strong>,…. The marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses were to be punished with death, Le 20:10<\/span>;<\/p>\n and shed blood are judged<\/strong>; who also were punished with death according to the original law in Ge 9:6<\/span>; the Jews were not only guilty of spiritual adultery, that is, idolatry; but also of murder, by sacrificing their infants to idols; and murder often follows upon adultery, as Kimchi observes; and, these people were guilty of shedding innocent blood on other accounts; but the first mentioned is chiefly designed here:<\/p>\n and I will give thee blood in fury and jealousy<\/strong>; by way of retaliation; blood being shed, blood is given, and that in wrath and vengeance; the allusion is to a jealous and abused husband, that avenges himself of the person that has injured him; see Re 16:6<\/span>.<\/p>\n This verse is only added for the sake of explanation. Already God had explained shortly and clearly every event which should happen to the Jews, yet they should perish in the greatest disgrace and be destitute of all help, since through distrust in God they sought the favor of men, like a woman eager for lovers. But he confirms the same teaching, that they should suffer double punishment, since they not only polluted themselves thus shamefully, but also by impious slaughters, since they burnt their children in honor of false gods. This sentence may be explained generally, I will judge you with the judgments of women pouring out blood, as we know that not only idolatry was rampant at Jerusalem, but rapine, and all kinds of cruelty; for since they had departed from God and his worship, they boldly violated his law. By the second word we may understand all the crimes by which they had provoked God’s anger on account of their cruelty. But since he has lately spoken of sons, I willingly retain that sense, that they should suffer as an adulteress and a parricide who has put her children to death. But they thought that they obeyed: but he not only rejects, but abominates such foolish thoughts; for nothing is more disgraceful than, under the pretense of piety, to slay and to burn one’s own children: this, I say, was a profanation of God’s name scarcely tolerable. No wonder, then, that he denounces double vengeance, since, when the Jews pleaded their zeal, God branded upon them the mark of wickedness, though they thought him bound to their interests. It afterwards follows — <\/p>\n (38) Women that break wedlock and shed blood.<\/strong>Under the Mosaic law the penalty for adultery was death (Lev. 20:10<\/span>), and the same penalty also was attached to the devotion of seed to Moloch (Lev. 20:1-5<\/span>), and to <\/em>murder (Exo. 21:12<\/span>). The Jewish method of capital punishment on individuals was by stoning (see Lev. 20:2<\/span>, and comp. Joh. 8:5<\/span>), and of punishing an apostate city was by the sword (Deu. 13:15<\/span>). Hence both modes are mentioned together in Eze. 16:40<\/span>, though somewhat at the expense of the consistency of the allegory. The last clause would be more exactly translated, I will make thee blood of fury and jealousy, the fury referring to the avenging of murder, and the jealousy to the punishment of adultery, each requiring the life, or blood, of the offender.<\/p>\n 38<\/strong>. <\/strong> I will judge thee <\/strong> The scorn of the nations whose favor she has courted will be the least of her punishment. <\/p>\n I will give thee blood in fury and jealousy <\/strong> Rather, I will make thee to be the blood of fury and jealousy. <\/em> The meaning is that hers shall be the bloody death which, according to the law, the furious husband could inflict upon the wife who has been untrue to the marriage vow and has shed the blood of her child. (See Eze 16:20<\/span>; Eze 16:36<\/span>; Eze 23:25<\/span>; Lev 20:10<\/span>; Deu 22:22<\/span>.) Toy translates, “I will inflict on thee the bloody requital of furious indignation.”<\/p>\n “And I will judge you as women who break wedlock and shed blood are judged. And I will bring on you the blood of fury and jealousy.”<\/p>\n Because of her licentious behaviour and sacrifice of her children to idols she will be treated as an adulterous wife and a child exposer, and judged accordingly. ‘Exposure’ involved abandoning a new born child somewhere to die. Many a woman, and especially prostitutes, rid themselves of an unwanted child by exposure. The idea is particularly poignant in that that was what God had pictured as happening to Israel in Eze 16:5<\/span>. Thus the offering of their children by fire to the gods is likened to such child exposure.<\/p>\n ‘And I will bring on you the blood of fury and jealousy.’ This may mean that she will receive what is due both from those who are angry at her doings, and those who are jealous of her, from her ‘lovers’, but more probably the idea is of the fury and jealousy of her divine Husband Who demands the ultimate penalty on such behaviour (compare Eze 16:42<\/span>). Both adultery and murder incurred the death penalty. All may of course be in mind here for the statement is general.<\/p>\n Eze 16:38<\/span><\/em><\/strong>. <\/strong>I will judge thee, as women, <\/em><\/strong>&c.<\/strong> As adultresses and shedders of blood are judged; and I will take the same punishment of thee which is<\/em> taken by a furious and jealous husband. <\/em>Houbigant. The prophet alludes to the waters of jealousy, spoken of in the law. The common punishment of adultery was stoning. See Joh 8:5<\/span>. And the prophet here alludes to what should follow in the siege of Jerusalem, from the warlike machines of the Chaldeans. See Eze 16:40-41<\/span>. <\/p>\n Eze 16:38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.<\/p>\n Ver. 38. And I will judge thee as women that break wedlock.<\/strong> ] See Lev 20:10<\/span> Deu 22:22<\/span> . The Egyptians cut off the harlot’s nose, and the adulterer’s privy members; the Romans beheaded them; the old Germans whipped them through the streets; Canutus, the Danish king in this land, banished them; Tenedius, a king in another land, did cut them in sunder with an axe; by our laws they are to be hanged, as by the Jews’ laws to be stoned. Eze 16:40 <\/p>\n <\/p>\n And shed blood.<\/strong> ] See Eze 16:35<\/span> . <\/p>\n <\/p>\n I will give thee blood.<\/strong> ] God loveth to retaliate.<\/p>\n as = with the judgments meted out to: i.e. by death (Lev 20:20. Deu 22:22. Joh 8:5). Compare Gen 38:24. <\/p>\n as women: Heb. with judgments of women, etc. Eze 16:40, Eze 23:45-47, Gen 38:11, Gen 38:24, Lev 20:10, Deu 22:22-24, Mat 1:18, Mat 1:19, Joh 8:3-5 <\/p>\n shed: Eze 16:20, Eze 16:21, Eze 16:36, Gen 9:6, Exo 21:12, Num 35:31, Psa 79:3-5, Jer 18:21, Zep 1:17, Nah 1:2, Rev 16:6 <\/p>\n Reciprocal: Num 25:11 – that I Deu 17:2 – in transgressing Job 31:11 – an iniquity Jer 4:4 – lest Eze 7:3 – will judge Eze 11:9 – and will Eze 21:30 – I will Eze 23:24 – I will set Eze 23:25 – I will set Eze 23:37 – and blood Eze 24:8 – I have set Zep 1:18 – the fire Joh 8:5 – Moses Rev 16:3 – it became<\/p>\n Eze 16:38. Judah was to be treated as an unfaithful wife. A jealous husband sometimes exhibits his feelings by physical violence upon the unworthy woman who had once professed to love him only. Likewise the Lord was going to bring the strangers (idolatrous nations) against Judah and some of her citizens would be slain (2Ki 25:7).<\/p>\n 16:38 And I will judge thee, as women that {s} break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.<\/p>\n (s) I will judge you to death as the adulterers and murderers.<\/p>\n The Lord would deal with Jerusalem as people dealt with adulteresses and murderers. The punishment that the Mosaic Law prescribed for a city that practiced idolatry (spiritual adultery) was the sword (Deu 13:15), and the punishment for adultery was stoning (Lev 20:10; cf. Joh 8:4-5). Yahweh would punish Jerusalem severely in His wrath and jealousy. He would turn her over to her lovers who would take from her everything she had leaving her naked and bare, her original condition (cf. Eze 16:7; Eze 16:22; Hos 2:12; Nah 3:5). "Naked" and "exile" are basically the same word in Hebrew. Exile meant for the Judahites collectively what nakedness meant to them personally. Thus the idea of nakedness became an apt description of the exile.<\/p>\n "The public exposure of the naked body was a symbolic act of legal punishment for adulterers . . .: it reversed the husband’s provision of clothing (Eze 16:10) and took away the wife’s married identity [cf. Jer 13:26; Hos 2:10; Nah 3:5]." [Note: Allen, p. 242. Cf. Kruger, p. 82.] <\/span><\/p>\n Jerusalem’s lovers would also incite other nations to attack and wage war against her. Her enemies would burn her houses and punish her in the sight of even more nations. This would end her prostitution.<\/p>\n And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. 38. shed blood ] Reference to child murder, Eze 16:20 ; Eze 16:36. Cf. ch. Eze 23:45; Lev 20:10; Deu 22:22. give thee blood in fury ] Lit. make thee … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:38”<\/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-20811","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20811","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=20811"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20811\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20811"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20811"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20811"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"