47<\/strong>. as<\/em> if that were a very little<\/em> thing] Or temporally: but a little while, and then<\/em>, i.e. speedily thou wast corrupted;<\/em> though there seems no reference to any actual period of righteousness, such as the times of David. (The strange word <\/em> is utterly unknown; any connexion with Ar. a only<\/em>, or with an Assyr. word “a little,” Fried. Del. p. xvi. is little probable. If the word be anything but an echo of preceding sounds it may be a fragment of the word “little,” cf. Isa 16:14<\/span>; Isa 29:17<\/span>.) Cf. ch. Eze 5:6-7<\/span>.<\/p>\n 47 51<\/strong>. The depravity of Jerusalem exceeded that of either of her sisters: Sodom ( Eze 16:48-50<\/em><\/span>), Samaria ( Eze 16:51<\/em><\/span>).<\/p>\n Yet, <\/B>Heb. And<\/I>. <\/P> Walked; <\/B>lived and behaved thyself as they did, for they, all things considered, were less sinners than thou. <\/P> Nor done, <\/B>& c.; the same in other words; their doings were abominable, but thine have been worse. <\/P> Thou, <\/B>O Jerusalem! wast corrupted more than they; art deeper dyed in sin. These deep sins were more universal, if not as to the actors, for number, yet as to extent of the wickednesses those actors committed. <\/P> <\/p>\n 47. their abominations<\/B>Milcomand Chemosh, the “abominations of Ammon and Moab” (1Ki 11:5<\/span>;1Ki 11:7<\/span>). <\/P> corrupted more than they<\/B>Soit is expressly recorded of Manasseh (2Ki21:9<\/span>).<\/P><\/p>\n Yet hast thou not walked after their ways<\/strong>,…. But in ways more evil; were not content to keep pace with them, and do as they did; but outwent them, outstripped them in wickedness:<\/p>\n nor done after their abominations<\/strong>; but committed greater abominations than they did; sins of a more heinous nature, and attended with more aggravated circumstances; having more power and wealth, more Wisdom and understanding; the means of grace, the word and ordinances of God:<\/p>\n but, as [if that were] a very little [thing]<\/strong>; to commit the sins that Samaria and Sodom did: or, “it was loathing [to thee] as a little thing” a; they despised and loathed their sins as too mean and little, and not flagitious and enormous, or bold and daring enough to be committed; and looked upon them, with contempt, as sneaking sinners, that had no soul nor spirit in them, or taste for sinful pleasures, in comparison of them: or the sense is, it would have been a little thing, comparatively speaking, had they only walked after the ways and abominations of Samaria and Sodom, and stopped there; but they had greatly exceeded them; and so the Targum,<\/p>\n “if thou hadst walked in their ways, and done according to their abominations, thy sin had been small.”<\/p>\n Kimchi interprets it of a small time that the Jews continued in the ways and worship of God, after the captivity of the ten tribes, which were carried away in the sixth year of Hezekiah; so that there were but three and twenty years left of his reign, when his son Manasseh succeeded him, and was more wicked than all before him; and these three and twenty years are the little time here spoken of and within a very little time, and<\/p>\n thou wast corrupted more than they in all their ways<\/strong>; this explains what is meant by not walking after their ways and abominations; they were greater sinners than they; more corrupt in their principles and practices; more hardened in them, and more difficult to be reclaimed from them; see Mt 11:23<\/span>.<\/p>\n a “tanquam parvum, fastidio fuit hoc”, Junius Tremellius, Piscator, Polanus “velut parum fastidi”, Starckius.<\/p>\n Now the Prophet, not content with the simile which he had used, says that the Jews were far worse than either their mothers or sisters. Yet he is not inconsistent, for God wished by degrees to drag the wicked to trial. If at the very first word he had said that they were worse than the Sodomites, they would have been less attentive to this accusation. But when he proposed a thing incredible, namely, that they were the daughters of the nations of Canaan, and the sisters of Samaria and Sodom, and afterwards proceeded further, and pronounced that they surpassed both their mother and sisters, this, as I have said, would stir up their minds more vehemently. This difference then contains no inconsistency, but rather tends to magnify their crimes. You, says he, have not walked according to their ways. He does not here exempt the Jews from participating in sins as if they were faultless through not imitating the Hittites, or Sodomites, or Israelites: but the word walking ought to be restricted to the sense of equality, as if he said, you are not equal. But it is a kind of correction when God says that the Jews were not equal to the Hittites or Sodomites, meaning that their impiety was more detestable, since they rushed forward to all kinds of wickedness with greater license. We now understand the Prophet’s meaning when he says that; the Jews had not walked in the ways of either Sodom or Samaria or the nations of Canaan, since they had gone before them, and even with greater ardor of pursuit; for if they had simply imitated the three people of whom mention has been made, they had walked in their ways. But when they were so hurried on in their intemperance as to run before them, they did not walk in their ways only through leaving them behind. And this comparison will sufficiently explain the Prophet’s mind, that the Jews did not follow either the Sodomites, Israelites, or Canaanites, but through their base and headlong violence left them far behind. And he says, as if it were only a small matter, that is, as if it were of little moment to thee to be like thy mother and sisters. But you have been corrupt, says he, before them. He now explains the case more clearly, since they had not walked in their ways through precipitating themselves with greater license, as we have already said. It follows — <\/p>\n (47) As if that were a very little thing.<\/strong>Better, thou hast not walked after their ways, nor done after their abominations a little only, but hast done more corruptly than they, &c. <\/em>This excess of wickedness is constantly charged upon the Jews (see Eze. 5:6-7<\/span>). Sodom had indeed sinned grievously in its day, but more than 1,000 years had since passed, in which resistance to Divine admonitions had led on to a still more grievous depth of wickedness; and Samaria had been carried into captivity more than a century before the time of the prophet, and during this period the people, with now and then a few short intervals of reformation, had been tending steadily downwards. This same thought is dwelt upon in the four following verses, in which the sin of Sodom is described, while that of Samaria is passed over as being sufficiently well known.<\/p>\n 47<\/strong>. <\/strong> Yet hast thou not walked after their ways <\/strong> Every Hebrew would say Amen to this statement, but would grind his teeth when he found that the contrast drawn was in favor of these despised cities and nations. (Compare Mat 10:15<\/span>; Mat 11:24<\/span>.)<\/p>\n “Yet you have not walked in their ways nor done after their abominations, but, it is a very little thing, (or ‘in a very little time’) you were more corrupt than them in all your ways.”<\/p>\n The statement is sarcastic. They had not behaved like Sodom and Samaria, no, they had behaved far worse. Sodom and Samaria were bad enough, but Israel had sinned even more. ‘It is a very little thing’ is probably the intended meaning and is heavy in sarcasm. ‘A little thing’ was how Israel might have stated it, but not Yahweh. (The translation ‘In a very little time’ would suffer from the fact that Sodom’s history was long past, even though such lengths of time were then probably very vague to most people).<\/p>\n Eze 16:47 Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.<\/p>\n Ver. 47. Yet hast thou not walked after their ways.<\/strong> ] But hast out sinned them. Nolunt solita peccare,<\/em> Do not make a habit of sinning, saith Seneca of some, They will not sin in an ordinary way. Et pudet non esse impudentes,<\/em> saith Augustine of others; i.e., <\/em> they are ashamed not to be past shame. <\/p>\n <\/p>\n But as if that were a very little thing.<\/strong> ] Paululum pauxillumque; <\/em> A peccadillo.<\/p>\n as if that were . . . thing. The Ellipsis is wrongly supplied. See further note<\/p>\n a very little = a very little time, or quickly. See note on “almost” (Pro 5:14). <\/p>\n as if that were a very little thing: or, that was loathed as a small thing, Eze 8:17, 1Ki 16:31 <\/p>\n thou wast: Eze 16:48, Eze 16:51, Eze 5:6, Eze 5:7, 2Ki 21:9, 2Ki 21:16, Joh 15:21, Joh 15:22, 1Co 5:1 <\/p>\n Reciprocal: Gen 30:15 – General Exo 23:24 – do after 1Ki 14:22 – all 1Ki 21:26 – according to 2Ki 16:3 – according Psa 53:1 – have done Isa 7:13 – Is it a small Jer 2:33 – hast Jer 3:11 – justified Jer 5:28 – overpass Jer 44:4 – this Eze 16:27 – which Eze 23:11 – was more corrupt in her inordinate love than she Eze 23:31 – walked Eze 34:18 – a small Hos 9:1 – as<\/p>\n Eze 16:47. Not walked after their ways means that Judah did not stop at becoming as bad as Samaria and Sodom, but went on and became worse.<\/p>\n 16:47 Yet hast thou {a} not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.<\/p>\n (a) But done far worse.<\/p>\n Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways. 47. as if that were a very little thing] Or temporally: but a little while, and then, i.e. speedily thou wast corrupted; though … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:47”<\/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-20820","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20820","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=20820"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20820\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20820"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20820"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20820"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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: 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":"