Ezekiel 16:14

Eze 16:14 And thy renown went forth among the heathen for thy beauty: for it [was] perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

Ver. 14. And thy renown went forth.] Pliny saith of Jerusalem that it was the most famous of all the cities of the East; of the world he might have said, all things considered.

Through the comeliness which I had put upon thee.] As Abraham’s servant put the jewels upon Rebekah. See on Eze 16:13. That is a famous canon {a} of the second Arausican council, Tales nos amat Deus, quales futuri sumus ipsius dono, non quales sumus nostro merito: God loveth us such as we shall be by his free gift, and not such as we are by our own merit.

{a} Canon 12.

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.

He declareth wherein the dignity of Jerusalem stood: to wit, in that that the Lord gave them of his beauty and excellency.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

thy renown . . . among . . . heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (Kg1 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (Lam 2:15).

my comeliness--It was not thine own, but imparted by Me.

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

Here the Prophet still continues to recite those blessings of God by which he had bound the people to himself. As to his saying, that its name had gone forth, it cannot be restricted to a short period; but it embraces a continued series of God’s favors until the people reached the highest point of happiness; and this happened under David. There is no doubt that God here means that he was so continually liberal towards the people that their fame became celebrated, for the name of the Israelites were spread far and wide; and God deservedly recounts their nobility or celebrity of fame among his benefits: hence he adds, on account of the beauty or elegance which I have placed upon thee, says he; because you was perfect through the ornament which I had placed upon thee. Here, therefore, God signifies that the people had not earned their fame by their own virtue, nor were they noble through their own native excellence, so to speak; but rather by ornament bestowed upon them. You, therefore, was of great name among the nations, said he. But wherein was that nobility and excellence? Certainly from my gifts. For nothing was accomplished by thyself so to arrive at a name and dignity more than royal. Through that ornament thy fame was spread abroad among the nations. But this enlargement must be noticed, since the people had not only experienced God’s goodness in that corner of Judea, but, when they ought to be content with their lot, were held in admiration and repute among foreigners. Now follows the reproof —

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.

14. Her renown spread among the nations because of her beauty. In this is included partly the prosperity and success of the state, not without reference perhaps to the beauty of the city (Lam_2:15, the perfection of beauty, the joy of the whole earth, Psa_50:2), and of the land, which is often celebrated (ch. Eze_20:6; Eze_20:15 the glory of all lands, cf. Dan_8:9; Dan_11:16; Dan_11:41; Zec_7:14); and partly also the glory of a higher kind conferred on her by Jehovah and his presence, in the sense of Deu_4:6-8.

my comeliness] Or, my adornment; that given by me (Eze_16:10-13); hardly in the sense of Isa_60:1, that Jerusalem’s beauty was only a reflection of the glory of Jehovah, who was in the midst of her.

These verses allegorically set forth the second period of Israel’s history: her redemption by Jehovah from Egypt, his covenant with her to be her God, his leading her into the promised land, and making her the paramount power there, and loading her with all the riches of that good land. Other prophets with more simplicity have celebrated this early time, “I remember of thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land not sown” (Jer_2:2); “I found Israel like grapes in the wilderness; I saw your fathers as the firstripe on the fig tree at her first season” (Hos_9:10; cf. Deu_32:10).

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.

But thou didst trust in thine own beauty,.... As the Jews did in external gifts bestowed upon them; in their outward prosperity and grandeur; in their riches, wealth, and wisdom; and in the extent of their dominions, as in the days of David and Solomon; and in such things men are apt to; put their trust and confidence, and to be elated with, and grow proud and haughty, as a woman because of her beauty: so some professors of religion trust in a form and profession of it; in speculative knowledge, and in outward duties and services; being unconcerned for inward purity and: holiness; and not trusting in the righteousness of Christ, the real beauty of saints:

and playedst the harlot because of thy renown; or "name" (b); which the Jews got among the nations round about them, for their wisdom, riches, and power; which was a snare unto them, as a woman's beauty is to her; and they were admired and courted, and complimented by their neighbours, and so drawn into idolatrous practices, as women into fornication and adultery by the admirers of them: idolatry, which is here meant, is frequently signified by playing the harlot, or by fornication and adultery: or "thou playedst the harlot in thy name" (c); alluding to the custom of harlots, notorious infamous ones, who used to set their names over the apartments, to direct men unto them; and so it may denote how famous and notorious the Jews were for their idolatries, and how impudent in them. Jarchi interprets this of the calf of the wilderness, and other idolatries which the tribe of Dan committed there; but it rather respects the idolatries committed from the times of Solomon to the captivity, which were many, and often repeated; and though sometimes a stop was put to them by pious princes, yet broke out again: so trusting in a man's own righteousness, or in any outward thing, is idolatry; and also false worship and superstitious observances:

and pouredst out thy fornication on everyone that passed by: which expresses the multitude of their idolatries; the measure of them, which ran over; the fondness they had for every idol of their neighbours; like a common strumpet, that prostitutes herself to everyone, not only to the men of her own place and city, but to all strangers and travellers; so the Jews, not content with the idols they had, embraced all that offered or their neighbours could furnish them with:

his it was; or "to him it was"; her desire, her lust, her fornication; everyone that passed by, that would might enjoy her; so the Jews were reader to fall in with every idol and every idolatrous practice. The Targum renders this clause,

"and it is not right for thee to do so;''

to commit and multiply idolatry.

(b) "propter nomen tuum", Pagninus, Montanus, Piscator. (c) "In nomine tuo", V. L. Munster, Tigurine version, Grotius; "super nomen tuum", Starckius; "cum nomine tuo", Junius & Tremellius.

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

Perfect ... my comeliness - The comeliness was not natural, but the gift of God.

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

Thy renown; thy name was great and honoured.

Among the heathen; not only next neighbours, but the uttermost ends of the earth, as it is said of the queen of Sheba, heard thereof.

For thy beauty; the excellent order of thy government, prosperity of thy country, riches of thy merchants, and abundance of thy peace.

Perfect; the best of any upon earth, no nations had such laws as they had, or God so near them; it was perfect in its kind.

My comeliness which I had put upon thee; the form of the civil government and its laws, the wisdom, justice, and courage of the governors, the due compliance of the governed, and the holiness, purity, and truth of their religion; all which concurred to make up this beauty, and it was that God put upon them, or set before them, Deu 4:7,8. The visible, outward, emblematic part of all was beautiful; the invisible, inward, and spiritual part was much more beautiful, and ought to be duly considered. Thus far what God did for her.

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

14. It was perfect through my comeliness — All the beauty of Israel which gave her renown among the nations came from Jehovah (Deu_4:6-8; Psa_50:2; Isa_60:1). Her deliverance from Egypt, her conquest of Palestine, her power and wealth under the early kings, and her gorgeous temple with all its splendor of sacrifice, making her “the glory of all lands” (Eze_20:6); all this “comeliness” or “adornment” was from Jehovah. (Compare Deu_32:10; Jer_2:2; Hos_10:10.)

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

It was perfect, etc. (compare the phrase, "perfection of beauty," in Psa_1:2; Lam_2:15, as applied to Jerusalem) The prophet, in the words, my comelinessmajesty (Revised Version) lays stress on the fact that that "perfection" was itself the gift of God.

The renown of Israel.

I THE NATURE OF THIS RENOWN.

1. The renown of great deliverance. The fame of the escape from Egypt and of the overthrow of Pharaoh"s host in the Red Sea spread over the neighbouring lands, so that when the wandering tribes reached the borders of Canaan, they were known as a people marvellously favoured by God. The renown of the redemption by Christ is less appreciated by those who do not share in that redemption. Still it exists. It is a great thing to be among those on whom God"s pity has taken effect, and who have been saved from spiritual destitution.

2. The renown of glorious victory. Israel had made her way safely through the wilderness in spite of the arrows of Amalek and the wiles of Moab. She had crossed the Jordan and conquered Canaan. Since then, though often in adversity, she had ill the main triumphed over her enemies. The history of the Church is a history of victory over opposition and persecution. Often the faithless people of God have had to suffer shame for their sins. Still, on the whole, there has been success and victory.

3. The renown of acquired splendour. It is the beauty of the bride that is renowned. The wealth and wisdom of Solomon brought renown to Israel. For us the renown of Israel is that of her religion the revelation of God that comes to us through her, and the beautiful stories of her saints and heroes. The Church of Christ has won such a renown through her "noble army of martyrs," and the charity and holiness of her less conspicuous children.

II THE SIGNIFICANCE OF THIS RENOWN.

1. It redounds to the glory of God. The bride of Ezekiel"s parable had been a wretched castaway. All her splendors of jewels and raiment came from the kindness of her rescuer. All the beauty of holiness in the saints of God is due to the grace of him who has redeemed them from a state of sin and ruin.

2. It attracts the admiration of men. Israel was envied and admired by the nations in the days of her prosperity. The true beauty and greatness of the Church win men to Christ, as her sin and shame hinder them. The gospel is preached by the renown of Christian lives. A good biography thus declares the truth on which the life it describes has been built.

3. It aggravates the shame of unfaithfulness. That so beautiful and famous a bride should degrade herself, and exchange renown for infamy by proving herself false to her husband, is most shameful. The old renown of beauty adds notoriety to the present disgrace of sin. Israel"s apostasy was the more scandalous because her previous condition had been famous. The fall of the Church would be doubly shameful after the glorious history of past achievements. Men who have borne a high character before the world will be marked with a stigma of the greatest contempt if they fall into notorious wickedness.

4. It preserves an ideal for restorations. The former glory may be recovered. We see in Christian history Types of character to which we should seek to restore the Church. Christ"s redemption will confer a higher beauty than that which was lost by Israel"s apostasy.

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

My comeliness - "That is, thro' 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. 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, it is that which God has put upon them."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for it is all inclusive Heb. כָּלִיל, an expression of all-inclusive beauty (23:12). Another explanation: כִּי כָּלִיל הוּא, for it was perfect. Another explanation: כִּי כָּלִיל couronne in French, like (Lev. 21: 12): “crown (נֵזֶר),” which is translated כְּלִיל by Targum.

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.