Ezekiel 16:3–43

The chosen people were meant and bound to replace the nations that the land spat out because of their abominations. So no figure could be more cutting than this one. It traces the origin and birth of Jerusalem to Canaan, with the Amorite for a father and the Hittite for a mother. It is of course moral, not historical: so Isaiah branded the rulers as "of Sodom," and the people as "of Gomorrah."

She is first told where she came from and how she was born. Heredity leaves its mark on the pages of Scripture, as it does everywhere in nature. But man is fallen, so the mark of heredity is largely the mark of the fall. Grace makes us rise above this, but if the power of grace declines, the natural heredity shows itself once more. So Jerusalem was, as it were, Canaanite again, as she was at her origin.

Canaan is "the merchant," as the word is plainly used in Scripture… The Amorite is "the talker," the man of words. In the market, the merchant is above all the one who talks up his wares. He asks a higher price than he ever expects to get, to leave room for the coming down that is sure to follow… Here the Judas-spirit develops, the man who will sell his Master cheap enough. We see at once the proofs of Israel's parentage, how the Amorite father shows itself in her.

Her mother as the Hittite is not hard to understand. The sons of Heth are literally "the children of fear." Such fear is bound to grow where the heart is set on its own things. It grows in a world where everyone fights his neighbour… All this, sadly, describes only too well the history of the professing people of God, whether in Israel or in the Christendom that has followed it.

Israel has forfeited all right to a place before God in her own righteousness. She must realise that she is nothing but a Gentile… Samaria and Sodom are called her sisters, no more corrupt and guilty than she. When she is restored, it will be with those she had despised. Learning her own moral condition will keep her for ever from the pride that marked the days when she claimed to stand above the nations. There was indeed a superiority of position, but where the grace of it is despised, circumcision becomes uncircumcision.

But Scripture itself shows that a base birth cannot tie anyone to evil where there is the least turning to God and leaning on Him. How was it here? A wretched outcast, without the most ordinary care or pity, left out in the field on the day she was born. Then Jehovah passed by, and saw her polluted with her blood, and said to her in her blood, Live — and He said it with the strongest emphasis.

When you read Ezekiel 16, remember that Jerusalem is the subject, not Israel. And the subject here is not redemption, but God's dealings. He had given life to what was in misery and without beauty. He had cleansed it, adorned it and anointed it… Jerusalem is condemned and humbled in this way, and rightly so. Yet God will act in full grace towards her. He will re-establish her, remembering His love and His covenant. She will never be restored on the old ground, any more than Samaria or Sodom.

God intended the chosen people to replace the nations that the land spat out because of their abominations, and bound them to do it. So no picture could be more cutting than this one. It makes Jerusalem's origin and birth come out of Canaan, with the Amorite for a father and the Hittite for a mother. It is of course moral, not historical.

We come now (v. 4) to the actual birth of the nation, which, as we know, was in Egypt. Their forlorn condition was clear in the figure used here: their cord was not cut. That is to say, they seemed unfit for independent life at all, and so lay exposed to death at the very outset. Nor were they washed with water for cleansing. Moses' question shows how they had forgotten the very name of their God in Egypt (Ex. 3:13); and the golden calf is plain proof of how Egyptian idolatry had taken hold of them. So they were not rubbed with salt at all. They were strangers to divine holiness, and to the one power that can resist corruption. Nor, as yet, were there even swaddling bands for the infant nation. They had not yet felt the restraints that suited their condition — restraints that love itself may impose, and that they would find later on. Egypt had lawlessness enough for them, even if it had no true freedom.

With reference to an infant being "salted," Ezek. 16:4, Galen records that this was done to make the skin tighter and firmer.

Long ago the prophet, writing to Israel, reminds them of the love of God. He likens Israel to a newborn, helpless baby "cast out in the field" and left to perish, with no eye to pity and no heart to have compassion. Then Jehovah says, "your time was the time of love." Man's time of need was God's time of love (Ezek. 16:1-14). So our time of helplessness and ungodliness was God's time of love.

A wretched outcast without the most ordinary care or pity, exposed in the field on the day she was born (vv. 4, 5). Then Jehovah passed by and saw her polluted with her blood. He said to her in her blood, Live — and He said it with the strongest emphasis (v. 6). Under His fostering care she grew up to womanhood, dressed and decked with the most splendid ornaments. Then Jehovah entered into covenant with her and took her as His own.

Like the child pictured in the parable, we are lost, perishing in the field (the world). What could that perishing child do to save itself? In the same way we cannot do anything to save ourselves. The Lord passing by had compassion and spoke His word of power — Live. He came from heaven to this earth, into the field, to seek and save what is lost. He found man in the vile and helpless condition that the miserable child pictures so well. And more than that, He died to save man. He gave His life so that we might live. The first thing He does for the believing sinner is to give him life. It is all grace from start to finish, from the giving of life in the new birth to the crowning in glory.

We come now (v. 4) to the actual birth of the nation, which, as we know, was in Egypt. Their helpless condition was clear from the figurative language used here: their cord was not cut. That is, they seemed unfit for independent life at all, and so were exposed to death from the very start. Nor were they washed with water for cleansing... They were not rubbed with salt at all; they were strangers to divine holiness, and to the one power that can resist corruption. Nor, as yet, were there even swaddling-bands for the infant nation. The restraints that suited their condition, which love itself may impose and which they would find later, were as yet unfelt... And Israel was, as we know, no object of compassion even to the nation among whom they had come to live. They were only like a foundling cast out into the open field to perish — as we see in Moses their deliverer, cast out in the same way, but with the divine hand over him and a divine purpose in it all, which turned those very circumstances into the means of lifting him into the place God had appointed for him.

In reading Ezekiel 16 it must be remembered that Jerusalem is the subject, and not Israel. Also, the subject dealt with is not redemption, but God's dealings. He had caused to live, He had cleansed, adorned, and anointed that which was in misery and had no beauty.

So in the striking picture of Ezekiel. Jerusalem is seen in her disgusting, offensive degradation; but when not one eye pitied, the Lord did more than take compassion on her. He gave her life, washed her, clothed her, anointed her, made her beautiful, and gave her wealth. He did not stop until He had taken her to Himself.

Long ago the Prophet, writing to Israel, reminds them of the love of God. He compares Israel to a newborn, helpless baby "cast out in the field" and left to die with no eye to pity and no heart to have compassion. Then Jehovah says, "your time was the time of love." Man's time of need was God's time of love (Ezek. 16:1-14). So our time of helplessness and ungodliness was God's time of love.

Grace brings life to the dead in trespasses and sins... "No eye pitied you, to have compassion on you; but you were cast out, your person loathed, on the day you were born. And when I passed by you, and saw you polluted in your own blood, I said to you when you were in your blood, LIVE; yes, I said to you when you were in your blood, LIVE!" It is life, everlasting life, that the soul receives, not by doing, but by believing; not as a future expectation, but as a present blessing.

Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted in the same blessed way toward Israel.

When reading Ezekiel 16, remember that Jerusalem is the subject, and not Israel. Also, the subject here is not redemption, but God's dealings. He had given life to the one who was in misery and had no beauty. He had cleansed her, adorned her, and anointed her.

God's chosen people were meant, and obliged, to take the place of the nations that the land spat out because of their vile practices. So no picture could cut deeper than the one that gives Jerusalem a Canaanite birth, with the Amorite for a father and the Hittite for a mother. It is of course moral, not historical.

But Scripture itself shows us that a shameful birth cannot tie anyone to evil, where God is turned to and leaned on even a little. How was it here? A wretched outcast, with none of the ordinary care or pity, left in the field on the day she was born. (v. 4, 5) Then Jehovah passed by, and saw her stained with her own blood. He said to her in her blood, Live; and He said it with great force. (v. 6) He cared for her as she grew up to womanhood, dressed and adorned with the most splendid ornaments. Jehovah entered into covenant with her and took her as His own.

Jerusalem is looked at in her disgusting, offensive degradation; but when not one eye pitied, the Lord not only took compassion on her, but gave her life, washed, clothed, anointed, beautified, and provided for her, and did not stop until He had taken her to Himself.

Like the child pictured in the parable, we are lost, perishing in the field (the world). What could that perishing child do to save itself? Even so we cannot do anything to save ourselves. The Lord passing by had compassion and spoke His Word of power — Live. He came from heaven to this earth, into the field to seek and save what is lost. He found man in the vile and helpless state pictured by the miserable child. More than that, He died to save man. He gave His life so that we might live. The first thing He does for the believing sinner is to give him life. When the spiritually dead hear His voice they live.

Grace, not law, gives life and peace, and produces godly walk and conduct. Grace brings life to the dead in trespasses and sins. "I came," said Jesus, "that they may have life and have it abundantly."… The soul receives life, everlasting life. It comes not by doing, but by believing; not as a future hope, but as a present blessing.

He likens Israel to a newborn, helpless baby "cast out in the field" and left to perish with no eye to pity and no heart to have compassion. Then says Jehovah, "your time was the time of love". Man's time of need was God's time of love (Ezek. 16:1-14). So our time of helplessness and ungodliness was God's time of love.

In Ezekiel 16 Jerusalem is reminded of God's dealings in grace, and that what had been in misery and degradation He had washed, anointed, and beautified. All His favour, however, she had used in the service of idols. … She had played the harlot, and should be dealt with as such. … Despite this, His oath and covenant of promise (see Ezek. 16:8) would still be made good (Ezek. 16:62-63).

When you read Ezekiel 16, remember that the subject is Jerusalem, not Israel. And the subject is not redemption, but God's dealings. He had given life, cleansed, adorned, and anointed something that was in misery and had no beauty.

She was a wretched outcast, without the most ordinary care or pity, left out in the field on the day she was born. Then Jehovah passed by. He saw her polluted with her blood, and said to her in her blood, "Live" — and He said it with great force. Under His nurturing care she grew up to womanhood, dressed and decked with the most splendid ornaments. Jehovah entered into a covenant with her and took her as His own. He cleansed her, made her beautiful and adorned her. She prospered into a kingdom, and her fame spread, because of the splendour Jehovah put on her.

Clearly we are not to think of the city Jerusalem only, or in a literal way. We are to think of the nation as we find them in Egypt, under the decree of the persecutor — in their blood, as this passage puts it — and groaning in their slavery... The first sign of their national life, and of the blessing of God, was already showing itself even then. They multiplied under the very decree of death... And, to keep to the picture, the breasts that were to feed her children grew. Yet even then, as far as the blessing God designed for them, they were still "naked and bare."

Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted in the same blessed way with Israel... Israel's time of need was God's time of love.

Like the child pictured in the parable, we are lost, perishing in the field (the world). What could that perishing child do to save itself? In the same way, we can do nothing to save ourselves. The Lord passed by, had compassion, and spoke His word of power — Live... Then came the washing with water, the anointing with oil (a picture of the Holy Spirit), and the announcement "you became Mine". Then the clothing, the beautifying and the crowning. All of it shows what His marvellous grace does for the trusting, believing sinner. It is all grace.

Whatever progress we make, it is always well to remember this — "The days of your youth when you were naked and bare, and were polluted in your blood."

When you read Ezekiel 16, remember that Jerusalem is the subject, and not Israel. Also, the theme here is not redemption, but God's dealings. He gave life to what was in misery and had no beauty. He cleansed it, adorned it, and anointed it. But Jerusalem used everything Jehovah had given her in the service of her idols. She also used it to buy the help and favour of the Egyptians and the Assyrians.

Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted on this same gracious principle with Israel… "I passed by you, and saw you polluted in your own blood… you were naked and bare. Now when I passed by you, and looked upon you, behold, your time was the time of love"… Israel's time of need was God's time of love.

These were a despised people, mere Egyptian slaves. Yet for them came the time of love. In it, as He declares, He spread the corner of His robe over them to cover their nakedness. We cannot help thinking of the covering cloud. They seemed open to their enemies' anger and almost in their grasp. Then the sea made way for them, while the cloud covered them from above. Here, already, they were proclaimed the people of the Lord, although the covenant at Sinai had not yet taken place.

He was entitled to bring her up for this trial, for He had long ago married her (Jer. 31:32), long ago had spread the corner of His robe over Jerusalem (Ezek. 16:8), and at the time of the marriage had warned her of His holy jealousy (Ex. 20:5). Again and again after the marriage they provoked Him to jealousy. But He held back and was patient, calling over and over for repentance and confession… Israel has been judged as a woman who breaks her marriage vows (Ezek. 16:38).

Unsought He then took Israel for His inheritance, and spread His wings over them. But in the last days they must seek the Lord… Then Israel, like Ruth and Naomi, will take courage in the Lord. They will seek the shelter of His wing again, and the covering of His robe again.

The parable of the abandoned child, and what the gracious Lord did for the little one, beautifully shows what He had done in His sovereign love and grace for Jerusalem… The Lord passed by, had compassion, and spoke His Word of power — Live… The washing with water, the anointing with oil (a picture of the Holy Spirit), and the announcement "you became Mine" all show what His marvellous grace does for the trusting, believing sinner. So do the clothing, the beautifying and the crowning. It is all grace.

Despite this, His oath and covenant of promise (see Ezek. 16:8) would yet be made good (Ezek. 16:62-63).

When you read Ezekiel 16, remember that the subject is Jerusalem, not Israel. Also, the subject is not redemption, but God's dealings. He had given life to what was in misery and had no beauty. He had cleansed it, adorned it, and anointed it.

Shataph means primarily to "gush," "overflow," and to "rinse," by letting the water flow over, as over the hands. The same word appears in Lev. 15:11-12 and Lev. 6:28. It also occurs in Ezek. 16:9. All of these suggest the thorough removal or sweeping away of defilement, as by a flowing stream.

Today He is sanctifying and cleansing the church with the washing of water by the word. He is daily occupied with us, separating us from this evil world and cleansing us from the flesh in practice… Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted in the same blessed way with Israel… Israel's time of need was God's time of love. So Christ loved the church in all its deep need, and gave Himself for it; then, having taken it as His own, He cleanses it and makes it suitable to Himself.

The aim here is clearly to recount all that God did for them, and to show how His grace and His holiness shone out, despite the conditions of the law… Hengstenberg claims that "We are not to think of spiritual benefits," and that "the prophet keeps to what is plain to see, which even the ungodly, whose consciences he wants to touch, would have to admit." How narrow that idea is, and how little justice it does to what God was doing for His people. The spiritual benefits were, one may say, the whole aim. Without them all the others would have to be empty and pointless… So He could say of them, in contrast with the terrible immoralities of the nations around: "I bathed you with water"; and in the provisions of His law itself, seen in the light of what they picture: "washed off your blood from you and anointed you with oil."

There are other words, in both Old and New Testaments, translated "anoint," whose use is also suggestive. We have, for instance, "You anoint my head with oil" (Ps. 23:5)… Ezek. 16:9, where God adorns Israel. Also Isaiah 61:3, where the "oil of joy" is given instead of mourning, reminding us of the oil that makes a man's face shine. All these and many others are most suggestive; adornment, honour, joy are all the results of our having been anointed by the Spirit.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. What had been in misery and degradation He had washed, anointed, and beautified. All His favour, however, she had used in the service of idols, and to gain the support of Egypt and Assyria… Despite this, He would still make good His oath and covenant of promise (see Ezek. 16:8; Ezek. 16:62-63).

A wretched outcast, without the most ordinary care or pity, thrown out in a field on the day she was born (vv. 4, 5). Then the Lord passed by, and saw her stained with her own blood, and said to her in her blood, Live — and He said it with great emphasis (v. 6). Under His nurturing care she grew up to womanhood, dressed and decked with the most splendid ornaments. The Lord entered into covenant with her and took her as His own. And she whom He had cleansed, beautified and adorned in this way grew into a kingdom, famous abroad for the splendour He had put on her (vv. 7-14).

Jerusalem is seen in her disgusting, offensive degradation; but when not one eye pitied her, the Lord not only took compassion on her, but gave her life, washed her, clothed her, anointed her, beautified her, and endowed her, and did not stop until He had taken her to Himself.

The clothing with "broidered work" (literally, "variegated work") refers to the elaborate ceremonial system of their religion. In it, though under a veil, all the grace of God was there for them, as far as it could be expressed at that time. What an interweaving of forms and colours we find there when we consider what it pictured! It always invited the thoughtful to meditate. And for those struck in conscience by the law's just claim on them, how it pointed them to God's way of forgiveness!

Writers have linked the word tachash to several animals, mainly the seal or dugong… but the badger seems to answer every purpose the skin was used for. We find the tachash used for the outer covering of the tabernacle, and to cover the ark while it travelled. One passage speaks of it as the shoes or sandals of delicate women. Exodus lists it among the costly articles, so it was fairly rare. As a picture, the badgers' skins refer to the holy, separate walk of the Lord Jesus, completely protected from all the world's defilement: He was always morally "separate from sinners."

The shoeing with seal-skin comes next. It makes us think of Kohath's charge in the wilderness. God entrusted him with the most precious things, the object-lessons for approach to God, and everything travelled under the protection of sealskin. Israel was in this way, in a higher sense than the literal, shod for the road. She had to make her journey in peace. So do we, as the apostle tells us, "shod with the preparation of the gospel of peace" — shoes which, like those of Israel in the wilderness, never wear out.

The "fine linen" speaks of practical righteousness, written as it was on the tablets of the covenant. The priests' clothing and the enclosure of the tabernacle itself were fine linen. To a thoughtful mind it could hardly fail to suggest something of what it pictured. It also comes in its natural place in the list here, after cleansing by the blood and the keeping up of approach to God were cared for — the things all righteousness depends on.

The word used here for "silk" occurs only twice in Scripture. It speaks of something drawn out (meshi, from mashah). It is an animal product, while fine linen is a plant one… According to the figurative idea, the caterpillar produces silk through death to resurrection. The creature leaves it behind, as it were, for man's use. So we see in it the most costly ornament of God's people still — in fact, the "best robe" for the Father's house.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. What had been in misery and degradation He had washed, anointed, and beautified. All His favour, however, she used in the service of idols, and to win the support of Egypt and Assyria. She had played the harlot, and He would deal with her as such. Her very lovers became the agents of God's just judgment on her. Despite this, His oath and covenant of promise (see Ezek. 16:8) would yet be made good (Ezek. 16:62-63).

She was a wretched outcast, without the most ordinary care or pity, left in the open field on the day she was born. Then the LORD passed by and saw her lying in her blood, and said to her in her blood, Live; and He said it with all emphasis. Under His care she grew up to womanhood, dressed and decked with the most splendid ornaments. Then the LORD entered into covenant with her and took her as His own. He had made her clean and beautiful and adorned. So she grew into a kingdom, and her fame spread abroad because of the splendour the LORD put on her.

Then the LORD says, "your time was the time of love." Man's time of need was God's time of love.

Now we come to what is more simply ornament. God is not satisfied with meeting the needs of His people. He must enrich those whom He has delivered. Hands, neck, nose, ears, head are all covered with them. The bracelet (tsamid) speaks of what is "joined together," and tsemed means a "yoke." So the hands that labour in the service of Christ still wear an ornament. The chain for the neck (rabhid, "collar for the throat") points to the throat, through which the high praises of God should sound, as Psalm 149 shows. Both of these last things mark out the activities of the divine life as the true ornament of God's people.

In Ezekiel 16 the LORD is reasoning with the people about their ingratitude. He likens Israel to an outcast baby which He adopted and cared for with gracious kindness. "And your renown went forth among the nations because of your beauty, for it was perfect through the splendor that I had bestowed on you, declares the Lord GOD" (v. 14).

And what was the return? "But you trusted in your beauty and played the whore because of your renown." It is a sorrowful picture, and no less true for being sad… Her idolatry was marked by this: she squandered all the countless favours of her divine husband — for such her Maker was to her — on the filthy idols of the nations.

The heart is so deceitful that we are prone to turn the highest favours God gives us into a reason for self-exaltation… The subtlety is this: we grow proud of some special grace the Lord has given us. Anyone who has never detected it in his own heart has been little exercised in his soul.

In the past the LORD acted as husband to Jerusalem (Ezekiel 16:8-14). Then her unfaithfulness with the nations, her lovers, forced Him to set her aside for a time. She has learned to her sorrow what widowhood and shame are. In time she will enjoy restoration to divine favour. God will openly put her back in her proper relation to Him who is Israel's King and her husband.

A wretched outcast, without the most basic care or pity, left out in the field on the day she was born. Then Jehovah passed by. He saw her stained with her blood, and He said to her in her blood, Live — and He said it with the strongest emphasis. Under His fostering care she grew up to womanhood, dressed and decked with the most splendid ornaments. Jehovah entered into covenant with her and took her as His own. And she, whom He had cleansed and made beautiful and adorned, prospered into a kingdom. Her fame went abroad because of the splendour Jehovah put on her.

Isaiah 3:21 lists nose jewels among the other ornaments of women, and God's judgements were to take them all away. Ezekiel 16:12 lists the ornaments God used to adorn Jerusalem as a symbol. One of them reads "a jewel on your forehead," which should however read "a ring upon your nose."

This brings in what is more simply ornament. God is not satisfied with meeting the necessities of His people; He must enrich those whom He has delivered. Ornaments cover the hands, the neck, the nose, the ears and the head… The nose-ring seems to give us the effect for the whole life here. Nezem al appaim means, word for word, "the device for the nostrils." In Scripture the nostrils are tied to the human life, which is like a vapour in the poor, weak creature man is. But by God's "device" — the wonderful plan these things bring before us — He redeems that life from emptiness.

So the ear is truly beautified, and able to hear everything else in the right way, once it has first heard the condemnation on man himself. And when a man accepts that condemnation, it always brings him to the never-failing blessing God has for him.

After all this comes the beautiful crown. A people of whom the former things were true could not lack it. Israel, when true to her God, had to be a queen among the nations. If she failed, the cause of the failure is obvious. For when Israel acknowledged God even in some measure, she stood unconquerable by all enemies. So the next words picture her in the exaltation God gave her. In Solomon's time we see her truly come to royal estate.

And what was the return? "But you trusted in your own beauty and played the whore because of your renown." It is a sorrowful picture, and no less true for being sorrowful… She squandered all the countless favours of her divine husband — and such her Maker was to her — on the filthy idols of the nations.

Jerusalem was untrue to the Lord and as a result has lost that royal glory. She sank so low that when her Messiah came she cruelly mocked Him, crowned Him with thorns and spat in His face. But the time will come when Jerusalem will repent and rejoice in the Lord's forgiveness. He will lift her again to the head of the nations… What a triumph for His grace, when He will again crown Jerusalem with royal glory, the fruit of His redemption and the work of His Spirit in the heart.

A wretched outcast without the most ordinary care or pity, exposed in the field on the day she was born. Then Jehovah passed by, and saw her polluted with her blood and said to her in her blood, Live — and He said it with great emphasis. Under His fostering care she grew up to womanhood, dressed and decked with the most splendid ornaments. Jehovah entered into covenant with her and took her as His own. Made clean and beautiful and adorned in this way, she prospered into a kingdom. Her fame went abroad because of the splendour Jehovah put on her.

riqmah, made varied by "curious" needlework or by different colours. … The same Hebrew word is translated "divers colours" for the precious stones David had gathered for the temple service (1 Chronicles 29:2).

The word used here for "silk" only occurs twice in Scripture. It speaks of something drawn out (meshi, from mashah); it is an animal product, as the fine linen is a vegetable one… Silk is produced by the caterpillar, according to the figurative idea, through death to resurrection… We see in it the most costly ornament of God's people still — in fact, the "best robe" for the Father's house.

This introduces what is more simply ornament, for God is not satisfied with meeting the necessities of His people, but must enrich those whom He has delivered. Hands, neck, nose, ears, head, are all covered with them.

The Lord sums up what He has done for them: "Thus you were adorned with gold and silver, and your clothing was of fine linen and silk and embroidered cloth." And then comes what God uses to sustain the creature so dependent on Him: "You ate fine flour and honey and oil." Even in the wilderness He gave them the bread from heaven… How apt we are to think that if we are once Christians, the character of our food is of no vital importance. How little we realise our dependence on the word of God.

After all this comes the beautiful crown. A people of whom the former things were true could not lack it. Israel, when true to her God, could not be anything but a queen among the nations. For when God was owned, even in part, among His people, she stood unconquerable by all her enemies.

Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted very blessedly on the same principle with Israel. Israel's time of need was God's time of love.

The story of Israel's failure comes next; and, sadly, all her privilege, all her wealth of blessing, became for her only the means of a deeper and more fatal downfall. It is traced to its root here — to their self-confidence… And we may build ourselves up just as Israel did, on privileges that only God's grace could have given us, taking the glory that is His due and dressing ourselves with it.

The gold has become dim, the pure gold changed. Instead of the linen and silk there is sackcloth and ashes; instead of the flour, the honey and the oil, there is want and famine… Sin is a robber; sin brings its wages.

A wretched outcast, without the most ordinary care or pity, left in the field on the day she was born (v. 4, 5). Then Jehovah passed by and saw her covered with her own blood. He said to her in her blood, Live — and He said it with great emphasis (v. 6). Under His care she grew up to womanhood, dressed and decked with the most splendid ornaments. Jehovah entered into covenant with her and took her as His own. He made her clean and beautiful and adorned, and she grew into a kingdom. Her fame spread abroad because of the splendour Jehovah put on her (v. 7-14).

When you read Ezekiel 16, remember that Jerusalem is the subject, and not Israel. The subject is also not redemption, but God's dealings. He gave life to what was in misery and had no beauty; He cleansed it, adorned it, and anointed it. But Jerusalem had used all that Jehovah had given her in the service of her idols, and also to buy the help and the favour of the Egyptians and the Assyrians. She had no idea of independence and of standing alone, leaning on Jehovah… Jerusalem is justly condemned and humbled, yet God will still act in full grace toward her and restore her, remembering His love and His covenant. She will never be restored on the old ground… the grace shown toward her is the sovereign grace of redemption and pardon.

Let us remember that He did not first make the church worthy to be loved, then love it and give Himself for it. He loved it as it was, then gave Himself for it, and now works to make it suitable to Himself. God acted in the same blessed way with Israel… Israel's time of need was God's time of love. So Christ loved the church in all its deep need, and gave Himself for it. Then, having made it His own, He cleanses it and makes it suitable to Himself.

And what was the return? "But you trusted in your beauty and played the whore because of your renown." It is a sorrowful picture, and as true as it is sad. The beauty of Jerusalem was for every passer-by (v. 15, 16)… Her uncleanness was marked by this. Her divine husband — for that is what her Maker was to her — gave her countless favours, and she squandered them all on the filthy idols of the nations.

When someone else falls, our natural reaction is to thank God that we are not like other men. It should rather show us that we stand only by faith, and that if we become proud we shall fall. The moment we think we are something, we only deceive ourselves. We forget that grace alone makes us different. Like Jerusalem, instead of valuing the perfect splendour God has put on us, we trust in our own beauty (Ezek. 16:14-15). When this happens, we lose the real dignity of our standing.

The King, the Bridegroom, speaks of her as "perfect through the splendour" He has put upon her (Ezek. 16:14)… He assures her of His delight in her. It is all His own workmanship; she has not made herself fair and spotless. His grace and power have accomplished it for her. And what is true of the bride-remnant of Israel is also true of the church. In Him we have our completeness and perfection; His own splendour and glory is given to us.

And what was the return? "But you trusted in your beauty and played the whore because of your renown." It is a sorrowful picture, and not more sad than true. The beauty of Jerusalem was for every passer-by… The idolatrous uncleanness of Jerusalem was beyond anything that had been or was to be. And this is what marked it: every one of the countless favours of her divine husband — for that is what her Maker was to her — she wasted on the filthy idols of the nations.

This word often has in the Old Testament a symbolic reference to the turning from God to idols: 2 Chronicles 21:11, 13; Isaiah 23:17; Ezekiel 16:15, 26, 29. In the New Testament it refers to unfaithful association with Babylon, the mother of harlots: Revelation 14:8; 17:2, 4; 18:3, 9.

When we weigh what relationship with God means, it matters greatly to grasp this divine truth: Israel stood as the married wife of Jehovah (Jeremiah 2; Ezekiel 16)… So the specific form of Israel's unfaithfulness was adultery, as we hear so often in the prophets. It is not so in Christendom, whose grievous corruption appears under the figure of a great harlot, not an adulteress. (Revelation 17.)

The story of Israel's failure comes next. Sadly, all her privilege and all her wealth of blessing became for her only the means of a deeper and more fatal downfall. Here the root of it comes out: their self-confidence. How possible it is that those who owe all they have to grace alone should still show self-confidence! We may build ourselves up just as Israel did, on privileges that only God's grace could have given us. So we take the glory that is His due and dress ourselves with it! And how fast pride can darken the sunshine of God's grace. God dwells with the humble and contrite spirit, and He sees the proud from far off. It is the necessity of His nature.

Such is the deceitfulness of the heart, we are prone to turn the highest favours which God bestows into self-exaltation… He is little exercised in his own soul who has not detected the subtlety of his own heart, to be proud of any distinguishing grace which the Lord has given him. "Your renown went out among the nations because of your beauty, for it was perfect through the splendour that I had bestowed on you, declares the Lord God, but you trusted in your own beauty."

When another person falls, it naturally leads us to thank God that we are not like other men. It should instead show us that we only stand by faith, and that if we become proud we shall fall. The moment we think we are something, we only deceive ourselves. We forget that grace alone makes us different. Then, like Jerusalem, we stop looking at the perfect beauty God has put on us and trust in our own beauty instead (Ezekiel 16:14-15). When that happens, we lose sight of the real dignity of our standing.

And what was the return? "But you trusted in your beauty and played the whore because of your renown." It is a sad picture, and every bit as true as it is sad. The beauty of Jerusalem was for every passer-by. "And of your garments you took and made for yourself high places with various colours." [Or patches, as the prophet's word may mean. He says it in contempt of the hangings the Jewish women wove for heathen gods and goddesses, Astarte in particular.] The idolatrous uncleanness of Jerusalem was beyond anything that had been or was to be. And this was its mark. Every one of the countless favours of her divine husband — her Maker was exactly that to her — she squandered on the filthy idols of the heathen.

The story of Israel's failure comes next. Sadly, all her privilege and all her wealth of blessing became for her only the means of a deeper and more fatal fall. The root of it all was their self-confidence. How easily self-confidence still shows itself in people who owe all they have to grace alone! And we may build ourselves up just as Israel did, on privileges that only God's grace could have given us. We take the glory that is His due and dress ourselves with it!

In Israel, departure from God took the outward form of making "high places." It was only a heathen habit. It played on the imagination with a worship that has no heart in it. Men still try to satisfy themselves in the same way — with music, architecture, drapery, and that most typical "dim religious light" — and in it they worship a God who is Light itself, and in whom there is no darkness. Such things work on nature. They produce a feeling that is widely taken for the reality it lacks. So on the mountain-tops man could imagine himself nearer to God than in the valleys… There is indeed a witness to God in all these things; who would want to deny it? Yet it is just here that man so often makes the fatal mistake. He puts what is merely natural in the place of what is spiritual, and so deceives himself.

When someone else falls, our first instinct is to thank God that we are not like other men. It should instead show us that we stand only by faith. If we become proud, we shall fall. The moment we think ourselves to be something, we only deceive ourselves. We forget that grace alone makes us different. Like Jerusalem, instead of looking at the perfect beauty God has put on us, we trust in our own beauty.

In reading Ezekiel 16, remember that the subject is Jerusalem, and not Israel… He had given life to what was in misery and had no beauty. He had cleansed it, adorned it and anointed it. But Jerusalem had used all that Jehovah gave her in the service of her idols… So she was to be judged as an adulterous woman. Jehovah would bring against her the very ones she had sought… Jerusalem is justly condemned and humbled, and yet God will act in full grace towards her. He will re-establish her, remembering His love and His covenant.

Jerusalem's unclean idol worship went beyond anything before it or after it. And this is what marked it: she squandered all the countless favours of her divine husband on the filthy idols of the nations. Her Maker was her husband.

"I decked you also with ornaments, and I put bracelets on your hands, and a chain on your neck. And I put a jewel on your forehead, and earrings in your ears, and a beautiful crown on your head. So you were adorned with gold and silver… And your renown went out among the nations for your beauty, for it was perfect through the splendour that I had put on you, says the Lord God." (Ezek. 16)

Next comes the story of Israel's failure. Sadly, all her privilege and wealth of blessing became only one thing for her: the means of a deeper and more fatal downfall. It is traced here to its root — to their self-confidence. Even those who owe everything to grace alone can still be full of self-confidence! And we may build ourselves up just as Israel did, on privileges only God's grace could have given us. We take the glory that belongs to God and dress ourselves with it.

The corrupt Church has done the same. Out of her silver and gold she has made what is spoken of right here, the "image of men" — men not as they are, but as she would have them. The result is sham Christians made by ritual, decorated with spiritual blessings dragged down to their lowest. But wherever the heart departs from God, it will decorate what it seeks with imaginations of its own. It conjures up wild visions that only show it has lost all good sense. The false becomes the true, and so the true becomes the false.

A people mad about their idols sacrificed the children truly born to God among Israel — the remnant He owned as His… If we had eyes to read such things on a smaller scale, how often would we find the same thing in ourselves? The impulses and purposes the Spirit gives birth to within us are sacrificed in the same way to self-will — the self-will that even a Christian may follow after its idols. In all this, as with Israel, God's grace and the rescue His grace worked must first be forgotten in practice. The way runs downhill.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. She had been in misery and degradation, and He had washed her, anointed her, and made her beautiful. But she used all His favour in the service of idols, and to gain the support of Egypt and Assyria. She had played the harlot, and would be treated as one. God made her own lovers carry out His just judgment on her. Despite this, His oath and covenant of promise (see Ezek. 16:8) would yet be made good (Ezek. 16:62-63).

It is a sorrowful picture, and no less true for being sad. The beauty of Jerusalem was there for every passer-by... Her idolatrous uncleanness went beyond anything before it or after it. And this was the mark of it. Her divine husband — for that is what her Maker was to her — had given her countless favours, and she wasted every one of them on the filthy idols of the nations.

In reading Ezekiel 16 remember that Jerusalem is the subject, not Israel. And the subject is not redemption, but God's dealings. He gave life to what was in misery and had no beauty. He cleansed it, adorned it, and anointed it. But Jerusalem used everything Jehovah had given her to serve her idols, and to buy the help and the favour of the Egyptians and the Assyrians. She never had any idea of independence — of standing alone, leaning on Jehovah.

The clothing of "embroidered work" (literally, "many-coloured work") points to the elaborate ceremonies of their religion. In them, though under a veil, all the grace of God was there for them, as far as it could be expressed at that time. What a weaving together of shapes and colours we find there, once we see what it pictures!

How hateful it must have been to the Lord when an action that expressed joy in the Lord Jesus was used in idol worship... Incense spoke of the merits of Christ. Drink offerings spoke of the joy found in the life and death of the Lord Jesus. Yet the people burned incense to idols and poured out wine to them. By doing so they professed that they had come to know merits belonging to false gods, and that they had found joy in a rite which was really the worship of demons — little as they knew it.

Next comes the story of Israel's failure. Sadly, all her privilege and all her wealth of blessing became for her only the means of a deeper and more deadly fall. Here it is traced to its root: their self-confidence... And we may build ourselves up just as Israel did, on privileges that only God's grace could have given us — so taking the glory that is His due and dressing ourselves in it!

But she had used all His favour to serve idols, and to get the support of Egypt and Assyria. She had played the harlot, and would be dealt with as one. The very lovers she had courted carried out God's just judgment on her. Despite this, He would still make good His oath and covenant of promise.

Then God adds the very thing by which He sustains a creature so dependent on Him: "You ate fine flour and honey and oil." Even in the wilderness He gave them the bread from heaven. It was not only angels' food, as the common version puts it, but "the food of the mighty" (Psalm 78:25) — the food that makes mighty. How ready we are to think that once we are Christians the kind of food we take does not much matter. How little we realise our dependence on the word of God.

If we go further, we find more work is needed. Grain must be crushed for bread — it has to be ground, and that was weary work, especially for women. "Take the millstones and grind meal." We cannot stop there either. To separate the bran from the flour you need a fine sieve. The sifting at last brings out "the fine flour" with which God so abundantly fed Israel. Israel gave that flour to her idols (Ezekiel 16:19), and it also appears as a special item in the merchandise of Babylon (Revelation 18:13).

The idolatrous uncleanness of Jerusalem went beyond anything before it or after it. And this was its mark: her Maker was her divine husband, and she squandered all the countless favours He gave her on the filthy idols of the nations.

Next comes the dark picture of Jerusalem's prostitution, set against this beautiful background of Jehovah's love and mercy. It stands for her wicked idolatries. It all started with pride (verse 15). Jerusalem did not acknowledge the giver. Instead of worshipping Him, they set up the high places and went along with all the wicked Canaanite practices.

Among the Jews there were fragrant ointments that people could use on themselves or give to their friends. That was neither unusual nor unlawful. But there was also one special mixture of precious ointment. God had kept it back for His own service, so perfuming anyone else with it was sacrilege. In the same way, there are proper degrees of love that we may have for others. But one special strain of love belongs to God. Give it to a creature and it is idolatry. Give it to Him and it is worship.

Grace gives us blessings. If we carry them out of God's presence to enjoy them there, instead of using them in communion with Him, the result will be corruption in greater or less measure. The flesh can use nothing for God. It lavishes His gifts on its idols; for it loves its idols, but is hostile to God.

Israel is the example of misusing earthly favours: they poured out on the altars of Baal what God had given them. The Church provides a proof of the abuse of spiritual gifts. That sinners should abuse His gifts is not surprising; but that saints should misuse His greatest favours shows up in a strong light what man really is.

It is a sad picture, and it is as true as it is sad. The beauty of Jerusalem was on offer to every passer-by... Jerusalem's idol worship was filthier than anything before it or after it. And this was its mark. Her Maker was a husband to her. Yet she took all the countless gifts He gave and wasted them on the filthy idols of the nations.

Against this beautiful background of Jehovah's love and mercy, the next thing written is the dark picture of Jerusalem's prostitution, a symbol of her wicked idolatry. It all started with pride (verse 15). Jerusalem did not acknowledge the giver.

Scripture records of Israel that they "caused their sons, whom they bore to Me, to pass through the fire for them, to devour them... for when they had slain their children to their idols, then they came the same day into My sanctuary to profane it." Ezek. 23:37, 39.

Some have argued from the words "passing through the fire," here and elsewhere, that the children were not burned. But this looks like a well-meant attempt to soften how wicked the act was. It was the fullest profanation of the name of Israel's God, though not the only one. Jehovah accepted a sheep or an ox, or even a much smaller sacrifice; Satan under these names demanded their sons.

Adultery and blood are both in the charge against them here. Their idolatry held both: unfaithfulness to God, and making their sons pass through the fire to their idols to be devoured... They were not simply the victims of others. Others did not merely tempt them; they themselves did the tempting... They dressed up in the ornaments God had given them, to welcome the men who corrupted them!

One of the first steps in this downward path was the burning of the little ones of Judah in the fire of Molech. What a fearful thought for a parent's heart! A believer's backsliding and worldliness today may, unless grace prevents it, sacrifice his children to everlasting burnings!... I believe we cannot turn one step away from God without affecting our children. In such a case it is no use to pray for their conversion. It only hardens their hearts, if we ourselves are leading them into the paths of Satan.

Do you argue that it is not really for yourself? But you have a son or daughter, and you want them to have a good place in the world. You have given that up for yourself — but there are the children! This is often how the worldliness of a parent's heart shows itself. It is not the earnest desire for the child to be in Christ, and God's own child. The practical aim first is to secure a good place in the world, though they pray that the child may be saved too.

And what was the return? "But you trusted in your own beauty and played the whore because of your renown." It is a sorrowful picture, and every bit as true as it is sad. The beauty of Jerusalem was for every passer-by. The idolatrous uncleanness of Jerusalem went beyond anything that had been or was to be. And this was the mark of it. Every one of the countless favours from her divine husband — for that is what her Maker was to her — she squandered on the filthy idols of the pagan nations.

This verse 21 is only one of many solemn bans on a horror. It lasted right down to Josiah's days, and Ahaz was a well-known patron of it long before. Some have argued from the words "passing through the fire," here and elsewhere, that the children were not really burned. But this looks like a well-meant effort to soften the reality of the wickedness. It was the fullest, though not the only, way of profaning the name of Israel's God. The LORD accepted a sheep or an ox, or even a much smaller offering; Satan, under these names, demanded their sons.

People spoke of this as a sacrifice. But the practice did not come from unselfish love for Molech. It came from the selfish evil of wanting to get rid of a child. How evil it is today that many want to get rid of a child before it is born! Molech was an image with its arms stretched out. People placed their children in those arms while a fire burned underneath. Then drums and noisy music drowned out the cries of the child as it burned to death. So this religious wickedness treated the torture and murder of an unwanted child as something sacred.

On the heights of Topheth, in the valley of the son of Hinnom, they had burned their children as a sacrifice to Molech. The days were now coming when that same place would become the place of slaughter. The corpses of the people would then be food for the beasts of the earth; they would lie there unburied. Such was to be Jerusalem's rejection and judgment.

A people mad about their idols sacrificed the children really born to God among Israel — the remnant He owned as His. And who does not know that the blood of God's saints has been poured out like water, for refusing to give divine honour to a piece of magically transformed bread? If we had eyes to read such things on a smaller scale, how often would we find the same thing in ourselves? The impulses and purposes the Spirit gives birth to in us are sacrificed in the same way — to the self-will that, even in a Christian, can go after its idols.

Jerusalem is now rightly condemned and humbled. Even so, God will act in full grace towards her. He will re-establish her, remembering His love and His covenant. She will never be restored on the old ground, and neither will Samaria or Sodom. But the grace shown to her will be enough to bring them back too. It is the sovereign grace of redemption and pardon, which is in no way the covenant of Jerusalem under the law. Her mouth will be shut at the thought of all the grace of God who will have pardoned her.

How was it here? She was a wretched outcast, with no ordinary care or pity, thrown out in the field on the day of her birth. Then Jehovah passed by. He saw her polluted with her blood, and said to her in her blood, Live — and He said it with full emphasis. Under His nurturing care she grew up to womanhood, dressed in the most splendid ornaments. Then Jehovah entered into covenant with her and took her as His own.

Like the child pictured in the parable, we are lost, perishing in the field (the world). What could that perishing child do to save itself? Even so we cannot do anything to save ourselves. The Lord passing by had compassion and spoke His Word of power — Live.

This added to His grieved heart: with all her abominations and her lewdness, Jerusalem did not remember the days of her youth. Those were the days when she was naked and bare, polluted with her blood.

Now comes the story of Israel's failure. All her privilege, all her wealth of blessing, became for her only the means of a deeper and more fatal downfall. Its root lies here — their self-confidence. How easily self-confidence shows itself, even in those who owe everything they have to grace alone! We may build ourselves up just as Israel did, on privileges only God's grace could have given us. We take the glory that is His due and dress ourselves in it.

In all this, as with Israel, God's grace and the rescue His grace worked must be forgotten in practice. From there the way leads downward.

Whatever progress we make, it is always well to remember this — "The days of your youth, when you were naked and bare, wallowing in your blood."

It is important to tell the difference between being taken up with yourself and remembering the ruined state we were in. The first leads to doubt and fear. The second leads to humility and a deeper appreciation of grace.

"Yet I will remember My covenant with you in the days of your youth, and I will establish for you an everlasting covenant … and I will establish My covenant with you, and you shall know that I am the LORD" (Ezek. 16:60, 62). Here God describes the people with complete faithfulness: how helpless they were at the start, their "time of love" and the beauty He gave them, their wanton and shameless unfaithfulness, their hopeless degradation. Then He assures them of recovery and reunion in a marriage covenant "never to be broken or forgotten."

Against this beautiful background of the Lord's love and mercy comes the dark picture of Jerusalem's prostitution. It stands for her wicked idolatries. It all started with pride (verse 15). Jerusalem did not acknowledge the giver. Instead of worshipping Him, they set up the high places. They followed all the wicked Canaanite practices.

In Ezekiel 16 God reminds Jerusalem how He dealt with her in grace. She had been in misery and degradation, and He had washed, anointed, and beautified her. All His favour, however, she had used in the service of idols, and to get the support of Egypt and Assyria.

A declaration of "woe" on man is often found in Scripture. It is especially pronounced on those who have had privileges and have not answered to them. The Prophets record many woes against Israel and Judah. Others fall on the nations that had dealings with Israel. The Lord when on earth pronounced woes on those who should have been the leaders of His people.

The Lord then details the excessive impurity to which Jerusalem turned with unbridled lust. She did not only take in every unclean idolatry that passed by. She went out and courted idolatrous dealings with the strangers on every side, and with the most distant Gentiles. In this she shamed even her Philistine neighbours, who were content with their own gods.

Filled with pride, she would not hear of Samaria or of Sodom — names which the Lord now uses to humble her. In spite of her pride, she was even more worthless than the sisters she had to acknowledge.

Adultery, or idolatry — "with their idols they have committed adultery" (Ezekiel 23:37) — is the special sin charged against Israel of old, who was the married wife of the Lord. For this He divorced her. But in the purpose and grace of the Lord, Israel will return to her former blessed relationship. She will never forfeit it again, as long as sun and moon endure.

Here is a solemn yet certain truth. When God's people depart from Him, they are apt to go further astray than all others. They have slighted Him, so they lose His guardianship. Then they become Satan's special plaything and the victim he wants most. Through them he works to bring greater dishonour on the living God. Then Jerusalem was in question, now it is the Church; but it is always the opposition of the devil to the Son of God.

God has rightly condemned and humbled Jerusalem. Even so, He will act in full grace towards her. He will re-establish her, remembering His love and His covenant. She will never return to the former ground... The grace He shows her will be the sovereign grace of redemption and pardon, which is in no way the covenant of Jerusalem under the law.

When you read Ezekiel 16, remember that Jerusalem is the subject, not Israel. Also, the subject here is not redemption but God's dealings. He gave life to what was in misery and had no beauty. He cleansed it, adorned it, and anointed it. But Jerusalem used everything Jehovah had given her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She had no thought of being independent, of standing alone and leaning on Jehovah.

The term "high places" has another use, under the Hebrew word ramah, which also means "exalted." Israel is charged with making a high place in every street, and at the head of every road. This no doubt points to some shrine or symbol of idolatry tied to detestable practices. Ezek. 16:24-25, 31, 39. They sought the favour of the pagan nations by taking up their idol worship and customs.

Against this beautiful background of Jehovah's love and mercy comes the dark picture of Jerusalem's prostitution. It stands for her wicked idolatry. It all started with pride (verse 15). Jerusalem did not acknowledge the giver. Instead of worshipping Him, they set up the high places and copied all the wicked Canaanite practices.

Jehovah then spells out the extreme impurity Jerusalem turned to with uncontrolled lust. She did not only let in every unclean idolatry that passed by. She went out and courted idol dealings with the foreigners on every side, and with the most distant Gentiles. She put even her Philistine neighbours to shame, for they were content with their own gods. (Ver. 23-29)

Here is a solemn yet certain truth. When God's people depart from Him, they are apt to go farther astray than all others. They have slighted the One who guarded them, and without His care they become Satan's special plaything and the prime target of his schemes. Through them he works all the more effectively to dishonour the living God... Then Jerusalem was in question, now it is the Church; but it is ever the opposition of the devil to the Son of God.

In Ezekiel 16 God reminds Jerusalem how He dealt with her in grace. She had been in misery and degradation, and He had washed her, anointed her, and made her beautiful. But she used all His favour in the service of idols, and to gain the support of Egypt and Assyria. She had played the prostitute, and she would be treated as one. God would make her own lovers carry out His just judgment on her. Despite this, His oath and covenant of promise (see Ezek. 16:8) would still be made good (Ezek. 16:62-63).

Anything that is put before the Person of Christ is an idol... Take an evangelist who thinks and aims more at popularity — that is, preaching himself and not the Lord. Preaching is blessed work, and God's means for saving souls, but that too becomes an idol. In fact every soul, believer or not, who does not have Christ as the supreme Object of his affections is to that extent an idolater. So idolatry is not limited to bowing to an image of gold or wood. The idol may be only in the imagination, but it is a real idol there.

And what was the return? "But you trusted in your beauty and played the whore because of your renown." It is a sad picture, and it is as true as it is sad. The beauty of Jerusalem was for every passer-by... The idolatrous uncleanness of Jerusalem was beyond anything that had been or was to be. And one thing marked it out: she squandered all the countless gifts of her divine husband on the filthy idols of the nations. Her Maker was exactly that to her — a husband.

The story of Israel's failure comes next. Sadly, all her privilege and all her wealth of blessing became for her only the means of a deeper and more deadly fall. The root of it all was their self-confidence. How sad that self-confidence can still show itself in people who owe everything they have to grace alone! We may build ourselves up just as Israel did, on privileges that only God's grace could have given us. So we take the glory that is His due and use it to dress ourselves!

The term "high places" has another use, under the Hebrew word ramah, which also means "exalted." Scripture charges Israel with making a high place in every street and at every head of the way. This no doubt refers to some shrine or symbol of idolatry connected with abominable practices. Ezek. 16:24-25, 31, 39. They tried to win the favour of the nations by taking up their idolatrous worship and customs.

In Israel, turning away from God showed itself outwardly in the "high places" they made for themselves. It was only a heathen habit. Such worship plays on the imagination and leaves the heart out. Men still try to satisfy themselves the same way, with music, architecture, drapery, and that most typical "dim religious light" — and all to worship a God who is Light itself, and in whom there is no darkness... The language used here is figurative, but it is still drawn from the awful grossness of the heathen abominations, where the lusts and passions of men were let loose as worship offered to the God of nature.

The Lord then details the excessive impurity that Jerusalem turned to with unbridled lust. She not only admitted every uncleanness of idolatry that passed by; she went out and courted idolatrous dealings with the strangers on every side and with the most distant nations. This shamed even their Philistine neighbours, who were content with their own gods. (Ver. 23-29)

It is a solemn but certain truth: when God's people turn away from Him, they tend to go further astray than anyone else. They have slighted Him, so they lose His protection. Then they become Satan's favourite plaything and the victim he wants most for his schemes, so that through them he can bring greater dishonour on the living God... Then Jerusalem was in question, now it is the Church; but it is always the opposition of the devil to the Son of God.

It often has in the Old Testament a symbolic reference to turning from God to idols. 2 Chr. 21:11, 13; Isa. 23:17; Ezek. 16:15, 26, 29.

It matters most deeply, when we weigh our own relationship with God, to grasp this as a divine truth: Israel stood in the position of the married wife to Jehovah (Jeremiah 2; Ezekiel 16)… So the particular form of Israel's unfaithfulness was adultery, as we hear so often in the prophets.

…and then their old land of slavery, Egypt. God delivered them out of it in such a remarkable way, yet it has been a snare to them for so long, in many ways.

How they had forgotten the very name of their God in Egypt is clear from Moses' question (Ex. 3:13); and the golden calf is clear proof of how the Egyptian idolatry had laid hold of them.

Jehovah then sets out the extreme impurity Jerusalem turned to with unrestrained lust. She did not only let in every unclean idolatry that passed by. She went out and courted idolatrous relations with the strangers on every side and with the most distant nations. In this she shamed even her Philistine neighbours, who were content with their own gods.

Other peoples craved blindly after goods they saw elsewhere. They might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So this was lusting after false gods for the sake of lust alone. It was sinning her worst for the love of it.

This reliance on Egypt was especially offensive to God. He had rescued them from that very people by His judgments at the start of their national history. It offends God just as much when a Christian goes back to the world-system. God has saved him out of that system and out of the judgment coming on it. Yet he leans on its power or its wisdom, instead of turning to God for help as emergencies arise.

…where faith weakens, the power of spiritual enemies grows. Out of sheer fear the soul turns to the world and its principles for the strength that comes from God alone. The result is compromise, worldly ways and entanglements, and shameful dishonour to the Lord.

The Lord then describes the extreme impurity that Jerusalem turned to with unbridled lust. She did not only take in every unclean idolatry that passed by. She went out and courted idol worship with the strangers on every side, and with nations far away. It shamed even her Philistine neighbours, who were content with their own gods.

This harlot wasted, for nothing, everything God's goodness had given her. She paid lovers to come to her and got nothing in return, so her portion from her true Husband was never filled up again.

Ezekiel 16 reminds Jerusalem how God dealt with her in grace. She lay in misery and disgrace, and He washed her, anointed her, and made her beautiful. But she used all His favour in the service of idols, and to buy the support of Egypt and Assyria. She had played the harlot, and He would treat her as one. He made her own lovers carry out His just judgment on her.

The way runs downward. Israel left her true God and sinned in ways that the nations with their false gods would be ashamed of... At Ashdod the Philistines would not step on the threshold of their broken idol Dagon (1 Sam. 5:5). They might well be ashamed of Israel's lewd way. They knew the hand of the Lord was on them, and they sent the ark back to Israel's land. Yet how little did Israel know that hand, or repent under it!

Here is a solemn but certain truth. When God's people turn away from Him, they tend to go further astray than anyone else. They have slighted the One who guarded them, and without His care they become Satan's favourite plaything and the victim he wants most. Through them he can dishonour the living God all the more, and if he can, make the break with Him past mending.

It works the same way in the story of one soul. Faith alone fights the good fight. Where faith weakens, spiritual enemies grow stronger. Out of sheer timidity the soul turns to the world and its ways for the strength that comes from God alone. The result is compromise, worldly entanglements, and shameful dishonour to the Lord.

Jerusalem stands justly condemned and humbled. Even so, God will yet act in full grace towards her. He will set her up again, remembering His love and His covenant. He will never restore her on the old ground... it is the sovereign grace of redemption and pardon, which is in no way the covenant of Jerusalem under the law.

When you read Ezekiel 16, remember that the subject is Jerusalem, not Israel. And the subject is not redemption, but God's dealings. He gave life to what was in misery and had no beauty. He cleansed it, adorned it and anointed it. But Jerusalem used all that Jehovah gave her to serve her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She never thought of standing alone, leaning on Jehovah. She would be judged as an adulterous woman. Jehovah would bring against her the very ones she had chased… After God has justly condemned and humbled Jerusalem, He will still act in full grace towards her. He will restore her, remembering His love and His covenant.

God gives His reasons for His judgments, and said through Ezekiel to His people, "You played the whore also with the Assyrians" (16:28). Jehovah mourned the idolatry of the people He had brought out of Egypt and blessed with such plenty in a land flowing with milk and honey. The Lord met all their needs and protected them from their enemies. Even so, poor Israel and Judah turned to the idols of the nations around them, and to the false worship of the nations He used to discipline them.

Jehovah then sets out the extreme impurity Jerusalem turned to with unchecked lust. She did not only take in every unclean form of idolatry that came past. She went out and courted idol worship with the strangers on every side, and with the most distant nations. She put to shame even her Philistine neighbours, who were content with their own gods.

They had nothing to gain, because Jehovah had blessed them so much. Other nations, in their blind craving for goods they saw elsewhere, might credit them to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So she lusted after false gods for the sake of lust alone. She sinned at her worst for the love of it.

Suppose our hearts lose the freshness of their love for Christ. Suppose Christ has less of our hearts than He once had. Then something else will come in to fill the gap. People say nature hates a vacuum. Our hearts certainly do. If Christ is not filling them, the world will come in, in some form or other, to fill the void. It will happen. But then, there is no satisfaction there… Does lust satisfy? Lust is just unsatisfied desire… And if what I chase is only lust, the result is that the void grows greater.

Here is a solemn but certain truth. When God's people depart from Him, they tend to go further astray than anyone else. They have lost the protection of the One they slighted. So they become Satan's favourite plaything and the victim he most wants. Through them he works all the harder to dishonour the living God… Then Jerusalem was in question; now it is the Church. But it is always the devil's opposition to the Son of God.

The word comes from another which means "to stoop," as most say. Parkhurst says it means "to lay down," as a merchant would do when displaying his goods. That Scripture attaches to it the meaning of "merchant" seems clear. Hosea says of Ephraim (12:7), "He is a merchant (Canaan); balances of deceit are in his hand." Ezekiel says (17:4), "He carried it into a land of trade (Canaan); and he set it in a city of merchants."

"Your heart was proud because of your beauty; you corrupted your wisdom for the sake of your splendor" (Ezek. 28:17). So with Israel: "You trusted in your beauty," and then, sadly, the Canaanite character came fully out. Israel could make merchandise of that beauty itself. Scripture uses strong language here, to make it offensive to us as it was to God: she played the harlot because of her renown, prostituting herself with the nations around in utter debasement.

Jehovah then details the excessive impurity to which Jerusalem turned with unbridled lust. She did not only admit every uncleanness of idolatry that passed by. She went and courted idolatrous dealings with the strangers on every side and with the most distant Gentiles. In this she shamed even their Philistine neighbours, who were content with their own gods. (Ver. 23-29)

It is a solemn yet certain truth that, when God's people depart from Him, they tend to go farther astray than all others. They have slighted Him, and without His guardianship they become the special sport of Satan and the favourite target of his tricks. Through them he works to dishonour the living God all the more, and, if possible, to make God's estrangement hopeless.

In reading Ezekiel 16, remember that Jerusalem is the subject, not Israel. The subject is not redemption, but God's dealings. Jerusalem had used everything Jehovah gave her in the service of her idols. She had also used it to buy the help and the favour of the Egyptians and the Assyrians. She never had any thought of independence, of standing alone and leaning on Jehovah. She should be judged as an adulterous woman. Jehovah would bring against her those whom she had sought.

Our hearts can lose their freshness of love to Christ. That is to say, Christ can have less of our hearts than once He had. Then something else will surely come in to fill the gap. Nature, as they say, hates a vacuum, and our hearts certainly do. If Christ is not filling them, the world in some form will come in to fill the void. It surely will be so. But then, there is no satisfaction there... Does lust satisfy? Lust is just unsatisfied desire.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. What had been in misery and degradation He had washed, anointed, and beautified. She had played the harlot, and should be dealt with as such. Her very lovers were made the executors of God's just judgment on her. Despite this, His oath and covenant of promise (see Ezek. 16:8) would still be made good (Ezek. 16:62-63).

When you read Ezekiel 16, remember that the subject is Jerusalem, not Israel. And the subject is not redemption, but God's dealings with her. He had given her life. He had cleansed, adorned and anointed one who lay in misery with no beauty at all. But Jerusalem used all that Jehovah had given her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She never thought of standing on her own, leaning on Jehovah alone. She should be judged as an adulterous woman.

This made Jerusalem's guilt far worse. They had nothing to gain, so richly had Jehovah blessed them. Other nations blindly craved goods they saw elsewhere. They might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So she lusted after false gods for the sake of lust alone. She sinned her worst for the love of it, and that left even the vilest prostitutes excusable compared with her.

Against this beautiful background of Jehovah's love and mercy comes the dark picture of Jerusalem's whoredoms, which stand for her wicked idolatries. It all started with pride (verse 15). Jerusalem did not acknowledge the giver. Instead of worshipping Him, they set up the high places and took up all the wicked practices of the Canaanites.

It is a solemn but certain truth: when God's people turn away from Him, they tend to go further astray than anyone else. They have slighted Him, and without His guardian care they become Satan's favourite plaything and the victim he most wants. Through them he works to dishonour the living God all the more, and, if possible, to make God Himself hopelessly estranged from them. Then Jerusalem was in question, now it is the Church; but it is ever the opposition of the devil to the Son of God.

And believers may turn back to the world, like Demas, and love it for a time. James calls such people adulteresses. They leave the One they are promised to, Christ Himself, and turn to another. The word must have reminded the Israelites of Old Testament passages where unfaithful Israel, fallen away from God, is pictured as an adulteress playing the harlot (Jeremiah 3:9; Ezekiel 16:23; Hosea 2). It is a solemn warning, and every true believer should weigh it carefully: friendship with the world makes a person an enemy of God.

This is the final restoration of Jerusalem under the new covenant. Here, as elsewhere, the text calls it an everlasting covenant. It stands in contrast with the covenant of Sinai, under which no restoration from guilt was possible — least of all from guilt as great as hers.

The term "high places" has another use under the Hebrew word ramah, which also means "exalted." The charge against Israel is that she made a high place in every street, and at every head of the way. This no doubt refers to some shrine or symbol of idolatry connected with shameful practices. They courted the favour of the nations by adopting their idolatrous worship and customs.

Jeremiah addressed Israel as married to Jehovah (Jeremiah 3:14), and Ezekiel says, "you were not like a prostitute, because you scorned payment. Adulterous wife, who receives strangers instead of her husband!" (Chap. 16:31-32.) But the Church is only betrothed, and the marriage is still ahead. So the sin of those who profess to be promised to the Son of God, and then turn from Him in heart and ways for the hire of the seducer, is fornication. Some confess Christ with the lips, while the affections and desires of the soul go out after other objects — the pride, lust, and gain of this world. That is the special sin marked out here.

This made Jerusalem's guilt far worse. They had nothing to gain, because Jehovah had blessed them so richly. Others had a blind craving for goods they saw elsewhere. They might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So she lusted after false gods for mere lust. She sinned her worst for the love of it. Next to her, even the vilest women of the streets looked excusable.

In reading Ezekiel 16, remember that Jerusalem is the subject, not Israel. Also, the subject here is not redemption, but how God dealt with her. Jerusalem had used all that Jehovah had given her in the service of her idols, and also to buy the help and the favour of the Egyptians and the Assyrians. She had no idea of independence, of standing alone and leaning on Jehovah. God would judge her as an adulterous woman. Jehovah would bring against her the very ones she had sought.

It all started with pride (verse 15). Jerusalem did not acknowledge the Giver. Instead of worshipping Him, they set up the high places and conformed to all the wicked Canaanite practices.

When God's people depart from Him, they are likely to go further astray than anyone else. That is a solemn yet certain truth. Without the protection of the One they have slighted, they become Satan's favourite sport and the victim his schemes desire most. Then Jerusalem was in question; now it is the Church. But it is always the devil's opposition to the Son of God.

A wretched outcast without the most ordinary care or pity, left out in the field on the day she was born. Then Jehovah passed by. He saw her defiled with her own blood, and said to her in her blood, Live — and He said it with all emphasis. Under His nurturing care she grew up to womanhood, dressed and decked with the most splendid ornaments. Jehovah entered into covenant with her and took her as His own.

Jerusalem had used everything Jehovah had given her in the service of her idols. She also used it to buy the help and favour of the Egyptians and the Assyrians. She had no idea of standing alone and independent, leaning on Jehovah. Jehovah would judge her as an adulterous woman. Jehovah would bring against her the very ones she had courted.

This was indeed an enormous aggravation of Jerusalem's guilt. They had nothing to gain, since Jehovah had blessed them so well. Other nations craved goods they saw elsewhere, and in their blindness they might credit those goods to the gods of the hills or the valleys, and so pile idol on idol. But Jerusalem was without excuse. She had nothing to want from any nation around her, great or small, near or far. So she was lusting after false gods for the sheer lust of it. She was sinning at her worst for the love of it, leaving the vilest women excused by comparison.

Here is a solemn yet certain truth. When God's people depart from Him, they tend to go further astray than anyone else. They have slighted Him, so they lose His protection. Then they become the special sport of Satan and the victim he wants most. Through them he can dishonour the living God all the more, and if possible make the breach on His side hopeless.

The Church is only promised to Christ, with the marriage still ahead. So when people claim to be promised to the Son of God, and yet turn away from Him in heart and in ways for what the seducer pays, their sin is fornication, or harlotry. This is the special sin marked out here. People confess Christ with the lips, while the affections and desires of the soul go out after other objects — the pride, lust, and gain of this world.

For Jerusalem, idolatry was in the proper sense the sin of adultery, because the Eternal was her husband. In the church we call it prostitution, because the marriage of the Lamb has not yet taken place. But there is more moral connection than one thinks. The heart and the conscience are at a distance from God, drawn away by the lure of gain and covetousness, which is idolatry.

This is the final restoration of Jerusalem under the new covenant. Here, as elsewhere, the passage calls it an everlasting covenant. So it stands in contrast with the covenant of Sinai. Under that covenant, restoration from guilt — above all from guilt like this — had been impossible.

"But you trusted in your own beauty and played the whore because of your renown." It is a sorrowful picture, and it is as true as it is sad. Jerusalem's beauty was on show for every passer-by. Her idol worship was fouler than anything before or after it. And it was marked by this, that all the countless favours of her divine husband — for that is what her Maker was to her — she squandered on the filthy idols of the nations.

He had given life, He had cleansed, adorned and anointed what was in misery and had no beauty. But Jerusalem had used everything Jehovah had given her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She had no thought of independence, of standing alone and leaning on Jehovah.

This was indeed a tremendous aggravation of Jerusalem's guilt. They had nothing to gain, because Jehovah had blessed them so much. Other nations craved goods they saw elsewhere. In their blindness they might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She wanted nothing from any nation around, great or small, far or near. So she lusted after false gods for the sake of lust alone. She sinned at her worst for the love of it. Next to her, the vilest prostitutes look excusable.

Israel's failure comes next. Sadly, all her privilege and all her wealth of blessing became for her only the means of a deeper and deadlier fall. The root of it was their self-confidence. Those who owe everything they have to grace alone can still show self-confidence! And we may build ourselves up just as Israel did, on privileges that only God's grace could have given us. We take the glory that is His due and dress ourselves in it.

Here is a solemn but certain truth. When God's people depart from Him, they tend to go further astray than anyone else. They have slighted the One who guarded them, so they have no protection. They become Satan's favourite sport and the victim he wants most. Through them he can dishonour the living God all the more, and, if he can, make the break with God final on God's side.

So too in the soul's own history, faith alone fights the good fight. Where faith weakens, the power of spiritual enemies grows. Out of sheer fear the soul turns to the world and its principles for the strength that comes from God alone. The result is compromise, worldly ways and entanglements, and shameful dishonour to the Lord.

She had played the harlot, and would be dealt with as one. Her own lovers became the agents who carried out God's just judgment on her. Even so, His oath and covenant of promise would still be made good.

This was a tremendous aggravation of Jerusalem's guilt. They had nothing to gain — Jehovah had blessed them so much. Others, in their blind craving after goods they saw elsewhere, might credit them to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem was without excuse, because she had nothing to desire from any nation around her, great or small, far or near. It was therefore lusting after false gods for mere lust. It was sinning at her worst for the love of it, leaving the vilest women looking excusable beside her.

The idolatrous uncleanness of Jerusalem was beyond anything that had been or was to be. This was the mark of it. Her Maker was her divine husband, and she squandered all His countless gifts on the filthy idols of the nations.

When you read Ezekiel 16, remember that Jerusalem is the subject, not Israel. The subject is not redemption, but God's dealings. He had given life, cleansed, adorned, and anointed what was in misery and without beauty. But Jerusalem had used all that Jehovah had given her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She had no idea of independence, of standing alone and leaning on Jehovah. Jehovah would judge her as an adulterous woman. He would bring against her the very ones she had courted.

It is a solemn yet certain truth that, when God's people depart from Him, they are apt to go further astray than all others. Without the care of the One they have slighted, they become the special sport of Satan and the most desired victim of his tricks. Through them he aims to dishonour the living God all the more, and if possible to make the break on God's side final. What a riddle the moral history of the world and of man is to all who do not see the conflict between God and His enemy! Then it was Jerusalem in question; now it is the Church.

This is the final restoration of Jerusalem under the new covenant. Here, as elsewhere, it is called an everlasting covenant, set in contrast with the covenant of Sinai. Under Sinai, restoration from guilt — above all from guilt without parallel — had been impossible.

Filled with pride, she would hear nothing of Samaria or of Sodom — names Jehovah now uses to humble her. She was even more worthless than the sisters she has to own, in spite of her pride. Once she is justly condemned and humbled, God will still act in full grace towards her. He will restore her, remembering His love and His covenant. She will never be restored on the old ground, any more than Samaria or Sodom.

A woman given up to fornication... Scripture uses the term as a picture of unfaithfulness: "How the faithful city has become a whore" (Isaiah 1:21); Ezekiel 16:31, 35.

In this way the LORD summons the harlot Jerusalem to hear His sentence on their mad and never-satisfied lust.

This indeed was a tremendous aggravation of Jerusalem's guilt. They had nothing to gain; so blessed had they been of the LORD. Other nations blindly craved goods they saw elsewhere. They might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. It was therefore lusting after false gods for mere lust; it was sinning her worst for the love of it, which left even the vilest women of the streets looking excusable beside her.

When you read Ezekiel 16, remember that Jerusalem is the subject, and not Israel. What is more, the subject here is not redemption, but God's dealings. He gave life to what was in misery and had no beauty; He cleansed it, decorated it, and anointed it. But Jerusalem had used all that the LORD had given her in the service of her idols, and also to buy the help and the favour of the Egyptians and the Assyrians. She had no thought of independence — of standing on her own and leaning on the LORD.

She had played the harlot, and God would deal with her as one. He made her very lovers the ones who carried out His just judgment on her.

Then the Lord addresses her whom He loved, and who had turned away from Him as a harlot. He announces her doom and judgment, and once more the promise of mercy and restoration follows.

It is a solemn yet certain truth that, when God's people depart from Him, they tend to go further astray than anyone else. Without the guardianship of Him whom they have slighted, they become the special plaything of Satan and the victim he most wants. His aim is to dishonour the living God all the more through them, and, if possible, to make the break with Him hopeless... Then Jerusalem was in question, now it is the Church.

It matters deeply to understand, as a divine truth, that Israel stood with Jehovah in the position of the married wife (Jeremiah 2; Ezekiel 16). This shapes how we judge our own relationship with God… So the particular form of Israel's unfaithfulness was adultery, as we hear so often in the prophets.

He had given life to what was in misery and had no beauty. He had cleansed it, adorned it, and anointed it. But Jerusalem used all that Jehovah had given her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She had no thought of independence, of standing alone and leaning on Jehovah. He would judge her as an adulterous woman.

A people mad about their idols sacrificed the children who were really born to God among Israel — the remnant He owned as His own… If we had eyes to read such things on a smaller scale, how often would we find the impulses and purposes born of the Spirit in us sacrificed in the same way to self-will! Even in a Christian, self-will may go after its idols. In all this, as with Israel, God's grace and the deliverance He worked by His grace must in practice be forgotten.

God makes her own sins the means of her repayment. The ones she turned to, while turning away from Him, become the instruments of His judgments. She had received riches from God and poured them out on her lusts. Stripped of them, she could no longer satisfy herself in this way.

It is a solemn yet certain truth that, when God's people turn away from Him, they tend to stray farther than anyone else. They have lost the protection of the One they treated so lightly. So they become Satan's favourite sport, and the victim he most wants to trap… Then it was Jerusalem; now it is the Church. But it is always the devil opposing the Son of God.

Once again God describes it all with complete faithfulness: the helpless state the people were in at the start, their "time of love" and the beauty with which He adorned them, their wild, shameless faithlessness, and how hopelessly low they had sunk. After all that, He assures them of a recovery and a re-union in the bonds of a marriage covenant "never to be broken or forgotten."

When you read Ezekiel 16, remember that the subject is Jerusalem, and not Israel. And the subject is not redemption, but God's dealings. He had given life to what was in misery and had no beauty. He had cleansed it, adorned it, and anointed it. But Jerusalem had used everything Jehovah gave her in the service of her idols. She also used it to buy the help and the favour of the Egyptians and the Assyrians. She had no thought of independence, of standing alone and leaning on Jehovah. She should be judged as an adulterous woman. Jehovah would bring against her those whom she had sought.

He had every right to bring her to this trial. He had married her long ago (Jer. 31:32), and long ago He had spread His robe over Jerusalem (Ezek. 16:8). At the time of the marriage He had warned her of His holy jealousy (Ex. 20:5). Time after time after the marriage she provoked Him to jealousy, but He held back. He was patient, and called again and again for repentance and confession.

And what was the return? "But you trusted in your own beauty and played the whore because of your renown." It is a sorrowful picture, and as true as it is sad. The beauty of Jerusalem was there for every passer-by… Her idol worship was filthier than anything before it or after it. And this was its mark: she squandered all the countless favours of her divine husband — for her Maker was her husband — on the filthy idols of the nations.

All His favour she had used in the service of idols, and to gain the support of Egypt and Assyria. She had played the harlot, and should be dealt with as such. God made her very lovers carry out His just judgment on her.

The word translated "filthiness" in verse 36 means copper or brass, and so money or wealth. It seems to point to the unnatural way Jerusalem squandered everything she had on her idols. God then threatens His guilty city with exposure before all her lovers and haters. He threatens the judgments that fit adultery: humbling, desolation, stoning, cutting in pieces, and burning. These last until His fury ceases and His jealousy turns away, and she no longer practises this wickedness along with all her abominations.

"Nevertheless I will remember my covenant with you in the days of your youth, and I will establish an everlasting covenant with you… that you may remember and be confounded, and never open your mouth again because of your shame, when I am pacified toward you for all that you have done, says the Lord God." This is the final restoration of Jerusalem under the new covenant. Here, as elsewhere, it is called an everlasting covenant. That sets it in contrast with the covenant of Sinai. Under Sinai, restoration from guilt had been impossible — above all from guilt like hers, which nothing could match.

When you read Ezekiel 16, remember that the subject is Jerusalem, not Israel. And the subject here is not redemption, but God's dealings. He gave life to one who lay in misery with no beauty at all. He cleansed her, adorned her and anointed her. But Jerusalem used everything Jehovah had given her to serve her idols. She also used it to buy the help and favour of the Egyptians and the Assyrians. She had no thought of independence, of standing alone and leaning on Jehovah. She should be judged as an adulterous woman.

This made Jerusalem's guilt far worse. They had nothing to gain, because Jehovah had blessed them so much. Others craved the goods they saw elsewhere. In their blindness they might credit them to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So she lusted after false gods for the sake of lust alone. She sinned her worst for the love of it, leaving the vilest women excused by comparison with herself.

Adultery and blood are both in the count against them here. Their idolatries held both: unfaithfulness to God, and putting their sons through the fire for their idols to devour. All the while, without shame, they walked into Jehovah's sanctuary, which their presence could only defile. And every act of theirs profaned His sabbaths, the sign of His covenant with them.

God then threatens His guilty city. He will expose her before all her lovers and haters, and send the judgments that fit adultery: humiliation, desolation, stoning, cutting in pieces, and burning. They last till His fury ceases and His jealousy turns away, and she should no longer practise this wickedness along with all her abominations.

Her own sins become the means of her repayment. Those she has turned to, while turning away from God, become the instruments of His judgments. She had received riches from God and lavished them on her lusts. Now, stripped of them, she could no longer gratify herself this way.

The prophets dwell at length on Israel's conduct as a wife, and on Jehovah's jealousy on that score. You will find these passages all through Jeremiah and Ezekiel. Her unfaithfulness is now out in the open. She has broken her vows. She has gone away from her Husband, the Holy One of Israel, and He has poured out His burning jealousy on the faithless nation. He is a jealous God. He cannot bear the thought that the heart He claims as His own should go to another.

Jerusalem had played the harlot, and God would deal with her as such. Despite this, His oath and covenant of promise (see Ezek. 16:8) would yet be made good (Ezek. 16:62-63).

The term "high places" has another application under the Hebrew word ramah, which also means "exalted." Israel is charged with making a high place in every street, and at every head of the way. This no doubt refers to some shrine or symbol of idolatry connected with shameful practices. They courted the favour of the surrounding nations by adopting their idolatrous worship and customs.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. What had been in misery and degradation He had washed, anointed, and beautified. All His favour, however, she had used in the service of idols, and to buy the support of Egypt and Assyria. She had played the harlot, and would be dealt with as such. Her very lovers would be made the executors of God's just judgment on her.

The false gods she trusted when she broke faith with the covenant of Jehovah are unable to lessen her present sorrows in any way. The powers she sought to lean on when she abandoned the Word of her God are all indifferent to her present plight. He, the eternal Lover whom she has despised, is the only One who still loves her.

God then threatens His guilty city with exposure before all her lovers and haters. He threatens judgments that fit adultery — humiliation, desolation, stoning, cutting in pieces, and burning. They last until His fury ceases and His jealousy turns away, and she would no longer practise this wickedness along with all her other abominations.

Whatever progress we make, it is always well to remember this — "the days of your youth, when you were naked and bare, and were polluted in your blood."

It is a solemn yet certain truth that, when God's people depart from Him, they are likely to go further astray than anyone else. Without the protection of the One they have slighted, they become the special sport of Satan and the most desired victim of his schemes... Then Jerusalem was in question, now it is the Church.

That repentance waits for a later day. But it will surely come. Jerusalem, long unfaithful, will have her heart bowed before the incomparable faithfulness of Jehovah as He reveals Himself to her in Jesus whom she killed. That will be at the end of this age, when grace accomplishes the promised reversal of captivity.

God then threatens His guilty city. She will be exposed in front of all her lovers and all who hate her. She will meet the judgments that fit adultery: being brought low, left desolate, stoned, cut in pieces, and burned. This lasts until His fury ceases and His jealousy turns away, and until she no longer adds this wickedness to all her other detestable deeds.

Their judgment, however, would not sleep. The adulterous woman had to be stoned until she died.

Israel's guilt is now summed up and her punishment announced. God makes her own sins the means of paying her back. The ones she turned to, while she turned away from God, become the instruments of His judgments. She had received riches from God but had lavished them on her lusts. Stripped of them, she could no longer gratify herself in this way.

This made Jerusalem's guilt far worse. They had nothing to gain, since Jehovah had blessed them so richly. Other nations craved goods they saw elsewhere. In their blindness they might credit those goods to the gods of the hills or of the valleys, and so add idol to idol. But Jerusalem had no excuse. She had nothing to want from any nation around her, great or small, far or near. So her sin was lusting after false gods for the sake of lust alone. It was sinning at her worst for the love of it.

The judgment he announces is not the judgment of eternity, the judgment that follows death. It is judgment in history, here on earth... God is acting things out in front of people's eyes, to give the broad, general lesson that is so much needed. We do right to carry it further than the mere details of history. If sin is the destruction of any people, it is because it is the destruction of individual souls.

It is a solemn yet certain truth that, when God's people depart from Him, they are apt to go farther astray than all others. They no longer have the protection of the One they have slighted. So Satan makes them his special sport, the victim his schemes want most... Then Jerusalem was in question; now it is the Church.

So Jerusalem is rightly condemned and humbled. Yet God will still act in full grace towards her. He will re-establish her, remembering His love and His covenant. He will never restore her on the old ground, any more than Samaria or Sodom.

God then threatens His guilty city. She will be shamed in front of all her lovers and all who hate her. She will meet the judgments that fit adultery: she will be brought low, left desolate, stoned, cut in pieces and burned. This lasts until His fury ceases and His jealousy turns away, and until she stops this wickedness along with all her other detestable practices.

God now sums up Israel's guilt and announces her punishment. Her own sins become the means of her repayment. The ones she turned to, while she turned away from God, become the instruments of His judgments. God gave her riches and she poured them out on her lusts. Stripped of them, she can no longer satisfy herself this way.

Up to the time of the captivity in Babylon, this was the sin Israel kept falling into. After that, the unclean spirit did go out of them, as the Lord described in Matthew 12:43-45. Sadly, it was not driven out, and One stronger than he never took possession of the house. So the house is ready for him to move into again. That will happen in the last days, when idolatry is set up once more in the very temple of God, among those who have returned to their own land.

Israel in the land did the same again. They took the gods of the nations as their own gods, until Babylon became the place of their captivity and judgment. When they came back to the land they did not go back to their idols, but they became unbelieving and presumptuous. Read how they behaved in Ezra and Nehemiah, and especially in Malachi. Again it was change and not cure.

This made Jerusalem's guilt far worse. She had nothing to gain, for God had blessed her so richly. Other nations blindly craved goods they saw elsewhere. They credited those goods to the gods of the hills or the valleys, and so piled idol on idol. Jerusalem had no excuse. There was nothing she wanted from any nation around her, great or small, far or near. So she lusted after false gods for the sake of lust alone. She sinned at her worst for the love of sinning.

Jerusalem is justly condemned and humbled. Even so, God will act toward her in full grace and set her up again, remembering His love and His covenant. She will never be restored on the old ground, and neither will Samaria or Sodom. Yet the grace He shows her will be enough to bring them back too. That grace is the sovereign grace of redemption and pardon. It is not the covenant Jerusalem had under the law.

The long story is told in all its ugliness. It was no time to hide what it really was; it had to be judged completely. For if we would judge ourselves, we would not meet judgment from God. So, for those who had hearts to take it in — and the spiritual eye is in the heart — Israel is taught here to judge herself, so that grace may be her refuge even now.

When you read Ezekiel 16, remember that the subject is Jerusalem, and not Israel. What is more, the subject is not redemption, but God's dealings. He gave life to what was in misery and had no beauty. He cleansed it, adorned it, and anointed it. But Jerusalem used everything Jehovah had given her to serve her idols, and to buy the help and the favour of the Egyptians and the Assyrians. She had no idea of standing on her own, leaning on Jehovah. She would be judged as an adulterous woman.

This was added to His grieved heart: with all her abominations and her lewdness, Jerusalem did not remember the days of her youth. Then she was naked and bare, stained with her own blood. (Ver. 22)

It all started with pride (verse 15). Jerusalem did not acknowledge the giver. Instead of worshipping Him, they set up the high places and conformed to all the wicked Canaanite practices.

In Ezekiel 16 God reminds Jerusalem of His dealings in grace. What had been in misery and degradation He had washed, anointed, and made beautiful. Yet she used all His favour to serve idols, and to gain the support of Egypt and Assyria. She had played the harlot, and would be treated as one. God would make the very lovers she had courted carry out His just judgment on her. Despite this, His oath and covenant of promise (see Ezek. 16:8) would yet be made good (Ezek. 16:62-63).

God then threatens His guilty city. He will expose her before all her lovers and all who hate her. He will bring on her the judgments that fit adultery — humiliation, desolation, stoning, cutting in pieces, and burning. This lasts until His fury ceases and His jealousy turns away, and she would not practise this wickedness with, or in addition to, all her abominations.

"Yet I will remember My covenant with you in the days of your youth, and I will establish for you an everlasting covenant, … and I will establish My covenant with you, and you shall know that I am the LORD" (Ezek. 16:60, 62). Here again God describes it all with complete faithfulness: the helpless state the people started in, their "time of love" and the beauty He gave them, their shameless unfaithfulness and hopeless degradation. Then He assures them of recovery and reunion in the bonds of a marriage covenant "never to be broken or forgotten."

Whatever progress we make, it is always good to remember this — "the days of your youth, when you were naked and bare, wallowing in your blood."