58<\/strong>. This and the preceding verses assume the destruction of Jerusalem, of which the prophet was fully assured.<\/p>\n What thou hast done I have imputed to thee; thou wilt not repent, therefore I account thee guilty, and I have in part punished thee; and though what I have done seem grievous, yet worse is behind, as Eze 16:59<\/span>. <\/P> <\/p>\n 58. borne thy lewdness<\/B>thatis, the punishment of it (Eze23:49<\/span>). I do not treat thee with excessive rigor. Thy sin andpunishment are exactly commensurate.<\/P><\/p>\n Thou hast borne thy lewdness and thine abominations<\/strong>,…. Openly and publicly; their abominable iniquities were written as it were upon their foreheads, and were to be seen of all men; their sin was to be read in their punishment, which is meant by bearing their lewdness and abominations; namely, the punishment due unto them:<\/p>\n saith the Lord<\/strong>; who always speaks what is just and true; this is added to denote the truth of what had been, and the certainty of what would be, as follows:<\/p>\n Here God repeats what we saw before, that the Jews were deprived of all excuse. We know how bold they were in their expostulations, and how they always cried out when God treated them severely. Because, therefore, complaints were always flying about from this proud people, here, as before, God pronounces that they deserved their sufferings: you bear, says he, not any immoderate rigor of which you falsely accuse me, but your abominations and crimes. זמה, zemeh, signifies simply purpose, but also abomination, so that it is better to translate it wickedness or baseness. Now, therefore, we understand the Prophet’s intention, that the Jews, indeed, suffered the just reward of their wickedness; and the penalties which awaited them could not be imputed to God as too severe, since, if they weighed their enormities, they would be found heavier than God’s treatment of them. Besides, this verse also embraces the final destruction of the city and temple; although God at the same time adds the punishment by which he wished to recall them into the way of life. It follows — <\/p>\n 58<\/strong>. <\/strong> Thou hast borne <\/strong> Rather, thou must bear. <\/em> Her sins will fall upon her as a crushing punishment. (See notes Eze 14:5<\/span>; Eze 14:9<\/span>.)<\/p>\n Eze 16:58 Thou hast borne thy lewdness and thine abominations, saith the LORD.<\/p>\n Ver. 58. Thou hast borne thy lewdness,<\/strong> ] i.e., <\/em> The punishment of it, and yet art little the better. See Isa 9:13<\/span> .<\/p>\n the LORD. Hebrew. Jehovah. App-4. Some codices, with three early printed editions, read “Adonai”. App-4. <\/p>\n Eze 16:58-63<\/p>\n Eze 16:58-63<\/p>\n “Thou has borne thy lewdness and thine abominations, saith Jehovah. For thus saith the Lord Jehovah: I will also deal with thee as thou hast done, who hast despised the oath in breaking the covenant. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am Jehovah; that thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I have forgiven thee of all that thou hast done, saith the Lord Jehovah.”<\/p>\n “Who hast despised the oath in breaking the covenant …” (Eze 16:59). This meant the absolute, terminal abrogation of the Sinaitic covenant with Israel. What happens when any party to a covenant breaks it; it terminates the covenant. As Jeremiah put it, “Which my covenant they brake” (Jer 31:32). Oh, but how about the restoration promised in this chapter? isn’t God going to restore that old status of their being his “Chosen People” to Israel? No indeed! Look at Eze 16:61, “But not by thy covenant!”! That old covenant is no more. There is a New Testament in everyone’s Bible!<\/p>\n “I will remember my covenant …” (Eze 16:60). This was without a doubt the covenant with Abraham, in which God promised that in his seed, the seed singular, which is Jesus Christ (Gal 3:16), God would bless all the families of men (Gen 12:3). That very verse is the seed of the everlasting covenant promised in this verse. However, all of those who will be redeemed under that everlasting covenant will constitute the true Israel of God, having no connection whatever with any racial consideration whatever, but made up of Jews and Gentiles alike, who will repent, be baptized into Christ, and thus be inducted into Christ, who is indeed the TRUE ISRAEL OF GOD (Joh 15:1 ff). All of such recipients of salvation, by virtue of their identity with Christ become “Abraham’s seed, and heirs according to the promise” (Gal 3:27-29).<\/p>\n “I will establish unto thee an everlasting covenant …” (Eze 16:60). As Plumptre said. “This reference is, of course, to the new covenant of Jer 31:31-35.<\/p>\n “Thou shalt receive thy elder sisters and the younger… as daughters… (Eze 16:61). The use of `elder sisters and younger’ here is different from such designations earlier in the chapter. “Elder sisters” (note the plural) is a reference to Sodom and all other Gentile nations, and Samaria is here the younger sister because Judah, the southern Israel, was older than Ephraim (son of Joseph), the Northern kingdom. Also this reveals the fact that Sodom in the earlier reference is a representative of all the Gentiles.<\/p>\n Now just how is it that all of these will be received as daughters of Israel? This took place in the establishment of the New Covenant, and is still going on. When the redeemed of all nations who are united with Christ and identified with him, thus becoming TRUE ISRAELITES, by virtue of their being Christ’s spiritual body, every single soul becomes automatically a “son of Abraham.” The saved of all nations therefore become daughters of Israel, in exactly the same way that by worshipping Jesus Christ, the glorious promises of all nations falling down and worshipping Israel are actually fulfilled, because our Lord Jesus Christ is indeed ISRAEL.<\/p>\n Unfaithful Jerusalem – Eze 15:1 to Eze 17:24<\/p>\n Open It<\/p>\n 1. What is one of your favorite love stories? Why? <\/p>\n 2. In what ways are you most like one or both of your parents? <\/p>\n Explore It<\/p>\n 3. Why did God vow to treat the remnant of His people in Jerusalem like a vine thrown into the fire? (Eze 15:6-8) <\/p>\n 4. What reception did the allegorical Jerusalem get at the time of her birth? (Eze 16:3-5) <\/p>\n 5. Into what relationship did God enter with the woman when she was grown? (Eze 16:8) <\/p>\n 6. How are Gods blessings to His people described in the allegory Ezekiel told? (Eze 16:9-14) <\/p>\n 7. How did Jerusalem respond to Gods love and her good fortune? (Eze 16:15-19) <\/p>\n 8. With what nations did Jerusalem prostitute herself? (Eze 16:23-29) <\/p>\n 9. What punishment does God detail for Jerusalems unfaithfulness? (Eze 16:35-43) <\/p>\n 10. How would God reverse the fortunes of the Jews and the Canaanites in order to humble them? (Eze 16:53-58) <\/p>\n 11. What did God promise to do for Israel in the final analysis? (Eze 16:59-63) <\/p>\n 12. What is described in the parable told by Ezekiel? (Eze 17:1-6) <\/p>\n 13. How did the vine respond to the appearance of another eagle? (Eze 17:7-8) <\/p>\n 14. What fate did God predict for the “unfaithful” vine? (Eze 17:9-10) <\/p>\n 15. How did God explain the allegory of the two eagles and the vine? (Eze 17:11-15) <\/p>\n 16. What did God say would happen to the king who turned to Egypt for help? (Eze 17:16-21) <\/p>\n 17. After all of this destruction, what did God intend to do with a “shoot”? (Eze 17:22-24) <\/p>\n Get It<\/p>\n 18. How can some woods be useful even after they are burned? <\/p>\n 19. According to the parable of the baby turned woman, what chance did Jerusalem have to thrive apart from Gods grace and favor? <\/p>\n 20. What were the allegorical equivalents of some of the blessings enjoyed by Jerusalem as Gods people? <\/p>\n 21. In what ways is idolatry portrayed in the parable of the woman? <\/p>\n 22. What do you think is the greatest condemnation in the parable of the woman? <\/p>\n 23. How do you imagine it felt to Jews to be compared unfavorably to Sodom? <\/p>\n 24. What will likely happen if we seek earthly recourse for the bad circumstances God has allowed to happen to us? <\/p>\n 25. How can we be certain that God will carry through on His words? <\/p>\n Apply It<\/p>\n 26. How many ways can you list that God has blessed you as He blessed Israel? <\/p>\n 27. How can you guard against the temptation to seek earthly allies rather than turning to God? <\/p>\n hast: Eze 23:49, Gen 4:13, Lam 5:7 <\/p>\n borne: Heb. borne them <\/p>\n Reciprocal: Eze 39:26 – they have borne<\/p>\n Eze 16:58. Hast borne is past tense in grammatical form but is prophetic in thought. Judah was to bear the penalty of her lewdness (idolatry) at the hand of the Babylonians and by the decree of God.<\/p>\n The Jerusalemites were bearing the penalty of their lewdness and abominations; the Babylonians were threatening to destroy them completely. The Lord promised to deal with them as they had dealt with Him. They had despised His covenant, and now He would despise them.<\/p>\n Thou hast borne thy lewdness and thine abominations, saith the LORD. 58. This and the preceding verses assume the destruction of Jerusalem, of which the prophet was fully assured. Fuente: The Cambridge Bible for Schools and Colleges What thou hast done I have imputed to thee; thou wilt not repent, therefore I account thee guilty, … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 16:58”<\/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-20831","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20831","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=20831"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20831\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20831"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20831"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20831"}],"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: 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: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"