Ezekiel 16:13

Eze 16:13 Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

Ver. 13. Thus wast thou decked with gold and silver.] Yea, with far better habiliments; for what is gold and silver but the guts and garbage of the earth? It was observed of Queen Elizabeth (as of her father before her), that she loved to go very richly arrayed. Her sister Queen Mary had, at her coronation, her head so laden with jewels, that she could hardly hold it up. King Richard II had one coat of gold and jewels valued at 30,000 marks. This was much, but nothing to the Church’s beauty and bravery, which yet was all but borrowed, as is said in the next verse.

Thou didst eat fine flour and honey,] i.e., The very best of the best. Thou didst eat of the fat, and drink of the sweet of my holy ordinances.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 16:13-14. Thus wast thou decked with gold, &c. — With ornaments the most costly and splendid. And thy raiment was of fine linen, &c. — Which was of the manufacture of Egypt, and one of the principal ornaments of women, as well as of great men. Thou didst eat fine flour, honey, and oil — Thy country afforded all manner of plenty and delicacies: see Deu 32:13-14. Thou wast exceeding beautiful — This may refer to the beauty of the buildings of Jerusalem, and in particular of the temple. And thou didst prosper into a kingdom — Thou didst increase in majesty and dominion, and became superior to the nations around. Bishop Newcome renders this clause, Thou didst prosper into a queen, that is, didst become the reigning city, the mistress of many subject provinces. And thy renown went forth, &c., for thy beauty — Through thy power and riches thou wast able to procure every thing beautiful and desirable, so that thou didst soon become famous among the heathen nations around; or, perhaps, the words may refer to the excellent laws by which they were governed, and the various privileges of their church and state, which rendered their nation more perfect in beauty than any other in the world. Indeed, we can name nothing that would be to the honour of a people, but it was found in Israel in David and Solomon’s time, when that kingdom was in its zenith of prosperity, power, and glory; piety, learning, wisdom, justice, victory, peace, wealth, were found there in perfection, and all sure to continue if they had kept close to God. It was perfect, saith God, through my comeliness, which I had put upon thee — That is, through the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Observe, reader, sanctified souls are truly beautiful in God’s sight, and they themselves may take the comfort of it; but God must have all the glory, for whatever comeliness they have is that which God has put upon them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

flour . . . honey . . . oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (Deu 32:13-14).

exceeding beautiful-- Psa 48:2, the city; also, Psa 29:2, the temple.

prosper into a kingdom--exercising empire over surrounding nations.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Thus wast thou decked, c.] The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, c.

Thou didst prosper into a kingdom.] Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out by the growing up of this child into woman's estate, the increase and multiplication of the people by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its abominable rites; by her fornication and whoredoms with the Egyptians and Assyrians, the sinful alliances which the Jews made with those nations, and the incorporation of their idolatrous worship with that of Jehovah; by her lovers being brought against her, and stripping her naked, the delivery of the Jews into the hands of the Egyptians, Assyrians, and Chaldeans, who stripped them of all their excellencies, and at last carried them into captivity.

This is the key to the whole of this long chapter of metaphors; and the reader will do well to forget the figures, and look at the facts. The language and figures may in many places appear to us exceptionable: but these are quite in conformity to those times and places, and to every reader and hearer would appear perfectly appropriate, nor would engender either a thought or passion of an irregular or improper kind. Custom sanctions the mode, and prevents the abuse. Among naked savages irregular passions and propensities are not known to predominate above those in civilized life. And why? Because such sights are customary, and therefore in themselves innocent. And the same may be said of the language by which such states and circumstances of life are described. Had Ezekiel spoken in such language as would have been called chaste and unexceptionable among us, it would have appeared to his auditors as a strange dialect, and would have lost at least one half of its power and effect. Let this be the prophet's apology for the apparent indelicacy of his metaphors; and mine, for not entering into any particular discussion concerning them. See also on Eze 16:63.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

If any one makes any inquiry about these various kinds of dresses, whether it was lawful for women to use so many ornaments, the answer is easy, that the Prophet here does not approve of what he relates, but uses a common image. We said that his only intention was to show that God could not have treated his people more freely; since in every way he had unfolded the incomparable treasures of his beneficence in adorning the Israelites. He now describes this in a metaphor, and under figures taken from the common practice everywhere received. It does not follow, therefore, that women ought to adorn themselves in this way. For we know that superfluous ornaments are temptations; and we know also the vanity of women, and their ambition to show themselves off, as the saying is: and we see how sharply this eager desire of women is blamed, especially by Isaiah. (Isaiah 3.) But it is sufficient to elicit what God wished to teach by these figures, namely, that he had not omitted any kind of liberality. Whence it follows, that the people’s ingratitude was the less excusable, as Ezekiel will immediately add. But before we proceed further, we must turn this instruction to our use. What has hitherto been said of the Israelites does not suit us, I confess, in all things: but yet there is some likeness between us and them. If we reflect upon our origin, we are all born children of wrath, all cursed, all Satan’s bondsmen, (Ephesians 2:3;) and although many have been well brought up, yet as to our spiritual state we are like infant children or the new-born babe, exposed and immersed in its own filth and corruption. For what can be found in man before his renewal but the curse of God? Hence we are such slaves of Satan, that God hates us, as it is said in Genesis, (Genesis 6:7,) I repent of having formed man; where he does not acknowledge his image in us, which is not only defiled by original sin, but is all but extinct, surely this is the height of deformity: and though we do not perceive what is said by our senses, yet we are sufficiently detestable before God and the angels. We have no cause, then, to please ourselves; nay, if we open our eyes, the foulness which I have mentioned will be sufficiently clear to us. Meanwhile, God so aided us that he truly fulfilled what Ezekiel relates. For although we were not freed from any external tyranny, yet God espoused us: then he adopted us into his Church: this was our greatest honor; this was more than royal dignity. We see, then, that this instruction is useful for us also at this time, if we only consider in what we are like the ancient people. I had almost omitted one point — the nourishment. God here not only reminds them that he had adorned the people with various kinds of clothing, and necklaces, and gems, and silver; but he adds also, you did eat fine flour, or fine meal, and honey and oil, and you was very beautiful, and proceeded prosperously, even to a kingdom. Here God again commends and extols his beneficence, because he not only clothed sumptuously his spouse of whom he speaks, but also fed her plentifully with the best, and sweetest, and most delicate food. He puts only three species: he makes no mention of will or flesh; but by fine flour he means that they lacked no delicacy: the oil and honey mean the same thing. This clause points out an accumulation of grace when he says that they progressed happily even to a kingdom: all God’s benefits could not be recounted: he says that his bride was not only magnificently clothed and delicately brought up, but that she proceeded even to the royal dignity. In the next verse he still reminds them of his benefits.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

13. Her delicate fare and beauty.

fine flour] This was used in offerings at the altar (Eze_16:19), and was probably the food of persons of refinement and rank. Cf. Psa_81:16, “I should have fed them also with the finest of the wheat, and with honey out of the rock should I satisfy thee;” Psa_147:14; Deu_32:13-14.

exceeding beautiful] The beauty is less that of the mere city (Psa_48:2) than of the personified state or people (Eze_16:14).

prosper into a kingdom] Or, attain to royal estate. The reference is not to the mere historical fact that a monarchy arose in Israel under Saul or more permanently under David. It was Israel herself, personified as a woman, that attained to royalty, that is, to be an independent state among the states around, a queen among other queens. The words are wanting in LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And thy renown went forth among the Heathen for thy beauty,.... Which consisted of the above things: with this compare Deu 6:4, Psa 48:2; the church's beauty lies in the righteousness of Christ imputed, to her; in the holiness of Christ reckoned unto her; in the blood of Christ being upon her, by which she is washed and cleansed, justified and pardoned; and in the graces of the Spirit of Christ implanted in her; and in the salvation of Christ she is interested in; and in the presence of Christ, which is the beauty of the Lord upon her; and in being in Gospel order, and having Gospel ordinances; see Psa 45:11;

for it was perfect through my comeliness, which I had put upon thee,

saith the Lord God; all the outward happiness and prosperity of the Israelites in the days of David and Solomon, or at other times, was not, as Kimchi observes, of themselves, but of the Lord: and so the comeliness of the saints and people of God is not of themselves; they are by nature black and deformed; they are defiled with original and actual sin; they are as an unclean, thing; they are corrupt, abominable, and loathsome; and as they have not their comeliness by nature, so not by art; as it is not native to them, it is not acquired by them; they do not obtain it by their humiliation, repentance, and services; these cannot remove their natural blackness and uncomeliness, or wash away their sins, and render them beautiful in the sight of God, Jer 13:23, Jer 2:22; but they have their comeliness from another, from Christ, who is altogether lovely; and from his righteousness, which is put on them; and so they are in him, and, through that, perfectly comely, a perfection of beauty, all fair, and without spot, even the fairest in the whole creation, complete in Christ, and perfect in him, Psa 50:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Fine flour, and honey, and oil - These were the choicest kinds of food.

Into a kingdom - This part of the description refers to the reigns of David and Solomon, when the kingdom of Israel (still undivided) attained its highest pitch of grandeur.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Linen. Hebrew mossi, ver. 11. (Haydock) --- Chaldean understands these ornaments to pertain to the tabernacle, which was set up in the wilderness. --- Oil, enjoying a most fertile country, (Calmet) and the noblest sacrifices. (Haydock) --- And wast, &c. The kingdom had subsisted 1500 years. (Calmet) --- Septuagint omit this, for fear of giving umbrage to the Egyptians, according to St. Jerome, as if they could be ignorant of this circumstance. (Calmet) --- Grabe supplies, "thou wast directed to the kingdom." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The prophet sums up all again, partly to aver the truth thereof, partly to bring it to her remembrance, and partly to affect her with thankfulness for what she had received, and with shame for what she had done.

Thou didst eat fine flour; it was the constant course of thy diet, to be provided thus with the choicest food, which thou didst not by scanty allowance taste of, but wast filled with: these were royal dainties, as Gen 49:20.

Thou wast exceeding beautiful; such diet, with the additional ornaments, would surely render a perfect beauty, and to such perfection did this espoused virgin grow.

Thou didst prosper; all affairs succeeded well, and events added to thy greatness.

A kingdom, not only compact in itself, but victorious over others; and so she was a mistress over kingdoms, as in David’s, Solomon’s, Jehoshaphat’s, and Hezekiah’s time.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Fine flour, and honey, and oil;… and thou didst prosper into a kingdom — There is a double meaning attached to the food mentioned, as it was used by princesses and also in the temple sacrifices. The dress and food of the bride “symbolized the ritual and cultus of Judaism.” Israel is personified as a beautiful woman arriving at royal honors in David’s time (Eze_16:19; Psa_81:16).

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thou didst eat fine flour, and honey, and oil. From the dress of the bride we pass to her luxuries in the way of food. The things named might, of course, be only chosen as the delicacies for which the land of Israel was famous, (Deu_32:13, Deu_32:14) which in the prophet"s own time were in demand in the markets of Tyre. (Eze_27:17) Cakes of flour and honey were in common use in various forms of Greek ritual, and are probably referred to in Jer_44:19, but in that of the (Lev_2:11) honey takes its place, side by side with leaven, as a thing forbidden. Thou didst grow into a kingdom. History crops out through the parable, and points to the stage which it has now reached, i.e. that of the magnificence of the kingdom under Solomon.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues to speak about Jerusalem as if the city were a young woman. The city represents the people who live there. (See: Metaphor and Metonymy)

you were adorned with gold and silver, and you were dressed in fine linen

This can be stated in active form. AT: "I adorned you with gold and silver, and dressed you in fine linen" (See: Active or Passive)

Your fame went out among the nations

"Many people in many nations knew who you were"

it was perfect

"your beauty was perfect"

translationWords

honey

oil

queen

nation

perfect

majesty

Lord Yahweh

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And you adorned yourself with gold and silver [Jonathan renders:] And I placed My Tabernacle among you, adorned with gold, silver, curtains of linen, colored tapestries and embroidery, and mannawhich was as good as fine flour, honey and oil—I fed you, and you became exceedingly rich and strong, and you prospered and ruled over all the kingdoms.

fine flour, honey, and oil you ate The manna, which would change to any flavorto fine flour, honey, and oilyou ate. The Midrash Aggadah (Mid. Song 4:2) [points out that] thirteen items are enumerated here, and corresponding to them, the Holy One, blessed be He, ordered them to bring the thirteen items enumerated in the donation for the Tabernacle (Exod. 25:1-7). Nevertheless, He is destined to repay them in the future with thirteen items (Isa. 4:5f.): “And the Lord shall create over every dwelling of Mount Zion, etc. And a tabernacle shall be for shade by day from the heat, etc., from stream and from rain, etc.”

became exceedingly beautiful An expression of beauty.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.