41<\/strong>. thine houses with fire<\/em> ] A summary method of punishment often adopted, as by the Philistines on Samson’s father-in-law (Jdg 15:6<\/span>); threatened by Ephraim on Jephthah (Jdg 12:1<\/span>). Comp. also the summary act of Absalom against Joab for his inattention to the prince’s messages (2Sa 14:30<\/span>), cf. Jos 7:25<\/span>.<\/p>\n sight of many women<\/em> ] The neighbouring states. There may be reference to a custom of making women witness the fate of the adulteress, that they might take warning.<\/p>\n They; <\/B>that company mentioned Eze 16:40<\/span>. <\/P> Shall burn thine houses; <\/B>as harlots and idolaters were to be punished; intimating also the burning Jerusalem, the temple and houses in it, as 2Ki 25:9<\/span>; 2Ch 36:19<\/span>. <\/P> Execute, <\/B>as Gods instruments to do his will, and also as men that satisfy their own rage, judgments, all kind of cruelty, <\/P> upon thee, <\/B>O Jerusalem, and thine inhabitants, in the sight of many women; the people that were gathered to besiege, take, and spoil Jerusalem, and the daughters thereof. I <\/P> will cause thee:<\/B> it is not said how this shall be done, whether by changing their minds, or by utterly ruining them; but this shall be done: this is the effect of the Divine judgments. <\/P> From playing the harlot; <\/B>from idolatry, and adulteries, which attend it. <\/P> Thou also, <\/B>who hast been so lavish and inclined to this course, shalt give no hire any more; so poor, thou canst not, or so changed, that thou wilt no more, hire paramours to come in to thee. <\/P> <\/p>\n 41.<\/B> The result of the awfuljudgment shall be, when divine vengeance has run its course, it shallcease. <\/P> burn<\/B> (Deu 13:16<\/span>;2Ki 25:9<\/span>). <\/P> women<\/B>the surroundingGentile nations to whom thou shalt be an object of mocking (Ps137:7<\/span>). <\/P> I will cause thee to cease .. . harlot<\/B> (Eze 23:27<\/span>).Thou shalt no longer be able<\/I> to play the harlot through Myjudgments.<\/I> <\/P> thou . . . shall give . . .no hire . . . any more<\/B>Thou shalt have none to give.<\/P><\/p>\n And they shall burn thine houses with fire<\/strong>,…. As the houses in Jerusalem were by Nebuchadnezzar’s army, even the temple, the house of the Lord, and the king’s house, and the houses of great men, even all the houses in the city, Jer 52:13<\/span>; and as was commanded to be done to idolatrous cities, De 13:16<\/span>; and this also may be said in allusion to the burning of adulterous persons, Ge 38:24<\/span>;<\/p>\n and execute judgments upon thee in the sight of many women<\/strong>; or provinces, as the Targum; meaning the Philistines, Moabites, Ammonites, and Edomites, who would rejoice in their ruin; the judgments design those before mentioned:<\/p>\n and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more<\/strong>; their idols, high places, and altars, being demolished, and they plundered of their substance; and after the Babylonish captivity the Jews never returned to idolatry any more.<\/p>\n After he had spoken of the slaughter of men, he adds the burning of their dwellings. This was sad indeed, that the whole land should be deprived of inhabitants: but the deformity of this last slaughter was heaped upon them when the houses were burnt up; for the country was laid waste for the future, and for a length of time. For when men are slain others may succeed, if they find houses prepared, and fields not uncultivated. But when all these things are consumed by fire, and by other means of ruin, all hope for the future is taken away. The Prophet now means this when he says, that the houses were burnt up. He adds, they shall execute judgment against thee in the sight of many women. As he had used the simile of a harlot for the Jewish people, that the clauses of the sentence may correspond, he understands the neighboring people under the name of women. He confirms what we formerly saw, that the penalty which should be exacted of the Jews should be joined with the greatest disgrace. But this is very bitter, when not only we must perish, but the cruelty of enemies must be satiated while many behold us; and doubtless it was much more severe for the Jews to sustain the ridicule of their foes than to perish at once. If they had perished at once, death had not been such a torture to them as those mockeries by which they were harassed by their enemies. For we said that they were hated by almost all; and in the 137 Psalm (Psa 137:7<\/span>) it is shown that the Edomites, and others like them, said, by way of congratulation, Hail! hail! when Jerusalem was destroyed: Remember, O Lord, the sons of Edom, who said in the day of Jerusalem, Down with it, down with it, even to the ground. The Prophet, therefore, announces this, that the punishment which he formerly mentioned should be an example to all nations. He speaks improperly of the Chaldaeans, when he says that they should be executors of God’s judgments, for there was not a duty assigned to them; but God often transfers to man as the instrument of his wrath what peculiarly belongs to himself alone. And in this way he wounds the Jews more severely when he makes the Chaldaeans their judges. God, properly speaking, was the sole judge who avenged the people’s wickedness; but meanwhile he substitutes the Chaldaeans for himself, that the punishment might be the more disgraceful. He adds, and I will make thee cease from fornication, nor shall you offer gifts any more God does not mean that the Jews would be better when in exile, but simply reminds them that the opportunity for their sinning would be wanting, as when an immodest person is ashamed through being despised by every one, not through any improvement in her disposition, since her licentious feelings are the same as before. So also the Jews were always obstinate in their wickedness, though deprived of the opportunity of sinning. It follows — <\/p>\n (41) Shall burn thine house.<\/strong>Comp. Deu. 13:16<\/span>. The figurative and the literal sense here blend together; the house of the unfaithful wife shall be destroyed, and the houses of Jerusalem shall be burned.<\/p>\n 41<\/strong>. <\/strong> Burn thine houses <\/strong> The use of the sword and of fire was not a part of the ordinary punishment of the adulteress. It shows special indignation and rage against the culprit. (Compare Jdg 15:6<\/span>.) Historically all these threatened judgments against Jerusalem did take place, and it was indeed her “lovers,” the Assyrians and Egyptians, who inflicted the punishment. <\/p>\n In the sight of many women <\/strong> Surrounding nations, who needed to take warning from Jerusalem’s fate.<\/p>\n Eze 16:41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.<\/p>\n Ver. 41. In the sight of many women.<\/strong> ] Those matrons whom thou hast misused; and many others who may well be warned, by thy just punishment, to keep their faith to God and man.<\/p>\n women: i. e idolaters, or idolatrous cities. <\/p>\n burn: Deu 13:16, 2Ki 25:9, Jer 39:8, Jer 52:13, Mic 3:12 <\/p>\n and execute: Eze 5:8, Eze 23:10, Eze 23:48, Deu 13:11, Deu 22:21, Deu 22:24, Job 34:26 <\/p>\n and I: Eze 23:27, Eze 37:23, Isa 1:25, Isa 1:26, Isa 2:18, Isa 27:9, Hos 2:6-17, Mic 5:10-14, Zec 13:2, 1Ti 5:20 <\/p>\n Reciprocal: Gen 38:24 – played the harlot Num 17:5 – I will Jer 2:20 – playing Jer 17:27 – then Eze 11:9 – and will Eze 23:47 – the company Eze 25:11 – I will Eze 28:17 – I will lay 1Pe 4:1 – ceased<\/p>\n Eze 16:41. For the fulfillment of this see 2Ki 25:8-10. Sight of many women. Idolatry was compared to fornication and idolatrous nations to Immoral women; hence this phrase refers to the heathen nations that would witness the downfall of Jerusalem.<\/p>\n And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. 41. thine houses with fire ] A summary method of punishment often adopted, as by the … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:41”<\/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-20814","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20814","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=20814"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20814\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20814"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20814"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20814"}],"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: 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":"