ESV Global Study Bible :: Footnotes for Ezekiel 16

Ezek. 16:1–63 Chapter 16 includes brutal violence and shocking sexual language. It shows that the infidelity of Jerusalem has brought upon it the just punishment of God. In no way does it justify any human punishment of adultery. Verses 1–43 follow the story of the abandoned child who became a bride; vv. 44–58 broaden the “family” to include two “sisters,” Samaria and Sodom; and vv. 59–63 conclude both parts.

Ezek. 16:1–43 The oracle has three phases. Verses 1–14 tell the story of an abandoned girl (v. 6) who becomes a queen (v. 13). God is the king who found her. Verses 15–34 describe the sexual sins the “queen” commits despite her husband’s generosity. Verses 35–43 announce the coming judgment of the faithless bride.

Ezek. 16:2 The instruction to deliver the oracle comes in semi-legal language: make known (compare 20:4; Job 13:23) expresses the idea of an arraignment in court.

Ezek. 16:4–5 cast out. Leaving a newborn child outside implies an unwanted birth and certain death. The other actions that Ezekiel describes are the usual practice for welcoming a newborn.

Ezek. 16:6 Blood is an important theme throughout Ezekiel. Usually it refers to violence, but here it involves life (compare Gen. 9:4).

Ezek. 16:7 The story quickly moves from infancy to puberty. Still naked, the girl is vulnerable and in need of resources of all kinds.

Ezek. 16:8 Now at a marriageable age, the girl is taken as a wife. Spread . . . my garment signals intent to marry (compare Ruth 3:9), and the covenant signifies formal commitment (Mal. 2:14).

Ezek. 16:9 The cleansing actions here mirror those of v. 4. Blood in this case indicates her menstrual cycle has begun.

Ezek. 16:10–13 Only after the covenant has been entered are the gifts of clothing and jewelry given. This signifies her status as royalty (v. 13).

Ezek. 16:14 God asserts that Jerusalem’s renown and beauty were entirely of his making (that I had bestowed).

Ezek. 16:15 Played the whore in the OT usually refers to unrestrained sexual immorality. When used metaphorically of one’s relationship with God, it usually includes idol worship.

Ezek. 16:23–29 Jerusalem’s “whorings” included multiple partners.

Ezek. 16:30–34 This summary of vv. 15–34 accuses Jerusalem of being uniquely promiscuous. It draws together the two preceding metaphors. The marriage metaphor relates to infidelity and adultery, which betray the exclusive loyalty of the covenant relationship. The prostitution metaphor relates to the number of partners, which breaks God’s standard of commitment only to him.

Ezek. 16:35–43 Because . . . therefore (vv. 36–37 and v. 43) presents the sins and punishments in two parts (vv. 36–42, 43). Adultery, along with other illicit sexual relationships, was one of a number of capital crimes in Israel’s law, so the announcement of execution here is not surprising. Other aspects of the punishments described here do not fit Israelite law so simply. It is unclear how stripping the culprit (v. 37) relates to the law about adultery. Perhaps it is a case of “poetic justice” in which Jerusalem returns to the nakedness in which she was found (v. 4).

Ezek. 16:49–52 Jerusalem’s crimes include social justice issues (v. 49), not just idolatry. She mistreats other people and God.

Ezek. 16:53–58 Here judgment is assumed and a future restoration is envisioned. Both here and in the conclusion (vv. 59–63), the people feel shame at their previous acts. Restoring each to their former state (v. 55) puts Jerusalem on the same level as her “sisters,” who have been similarly forgiven.

Ezek. 16:60 The term everlasting covenant also occurs in 37:26 and elsewhere in the OT (see Isa. 61:8). In Jer. 32:40 it appears in the context of bringing together the old northern and southern kingdoms.