Ezekiel 16:56

Eze 16:56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

Ver. 56. For thy sister Sodom was not mentioned.] Thou thoughtest her not worthy to be named in the same day with thee, and little dreamedst that thou shouldst be matched with her in misery. Or thus, Thou wouldst neither hear nor speak of her, though I had thrown her forth for an example of divine vengeance. {Jdg 1:7}

In the day of thy pride.] Heb., Prides; for pride buddeth, {Eze 7:10} and, like a great swelling in the body which breaks and runs with loathsome and foul matter, it breaks forth into odious practices.

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.

Thou wouldest not call her punishment to mind when thou wast aloft, to learn by her example to fear my judgments.

Hebrew, was not a rumor in thy mouth.

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

Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (Pe2 2:6).

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

God here blames the Jews because they did not attend to that remarkable judgment which he had executed against the Sodomites: for they had always before their eyes what ought to retain them in the fear of God; for that was a formidable spectacle, as it is this day. They knew that region to have been like the paradise of God, as it is called by Moses. (Genesis 13:10.) Since, then, the fertility and pleasantness of the place was so great, to see there the lake of sulphur and bitumen was sufficient material for instructing them, unless they had been utterly sluggish. But the Prophet says, that there was no mention of Sodom while the Jews lived happily; and we know that it was a great crime not to consider God’s judgments, as we read in Isaiah. (Isaiah 5:12.) Among other things he says, that the Jews and Israelites were so corrupt that they did not regard God’s works: hence as it is a useful exercise to consider God’s judgments, yea, this is the chief prudence of the faithful; so, on the other hand, those who shut their eyes to the manifest judgments of God are like the brutes. And yet this is a very common fault, especially when the circumstance here expressed is added, that profane men do not attend to God’s operations through being intoxicated by prosperity; for in this passage we have two ways of explaining the word גאוניך, gaonik, which the Prophet uses for pride or loftiness. Sometimes the word גאון, gaon, is taken in a bad sense, as well as for sublimity or any high degree of honor. Besides, the Prophet’s meaning is clear, while things proceeded according to the Jews desires they were not anxious about rendering an account before God; nay, they passed by with their eyes shut that memorable example which God designed for them in Sodom and the neighboring cities. Therefore we should learn from this passage, when God indulges us, and treats us softly and delicately, that we must always recall his judgments to mind, that we may be restrained from all licentiousness, lest prosperity should incite us to self-indulgence; for such remembrance is most needful. For we know that nothing is more dangerous than to exult like ferocious horses when God feeds us in abundance. Hence the remedy must be taken in time that we may receive instruction from the examples of punishment which we read in Scripture, or in other histories, or such as we witness with our own eyes. He adds, before thy wickedness was discovered. Here Ezekiel says that their wickedness was discovered, when it appeared that God was hostile to their sins; because even then, when their sins could be pointed out with the finger as notorious throughout Jerusalem, yet the people gloried in them; just as if an immodest woman, who is the town’s talk, is saluted honorably by all because she has many admirers to worship and adore her, and so sets herself above every chase matron: but if they all reject her, and she is reduced to want, and to foul and disgraceful ulcers, then all her enormities are made evident. This is the effect of which the Prophet speaks: before, says he, thy enormities were discovered. How so? God, indeed, constantly proclaimed them ‘by his prophets, and the wickedness of the people was open enough; but then they also remained as if buried: for they proudly rejected all the prophetic warnings, and were even restive against God himself: thus they lay hid under their own hiding-places. But when they became a laughingstock they were spoiled by their neighbors, and suffered the extremity of reproach, and then it was apparent that God had rejected them; for their crimes were detected by punishments, since neither reproofs nor threats profited them in any way.

Besides, interpreters explain this of the slaughter which the Jews suffered in the time of Ahaz. (2 Kings 16.) For then the King of Syria laid waste almost the whole region, and the citizens of Jerusalem were grievously fined. The Philistines took advantage of this occasion and made an irruption: they think, therefore, that the time is pointed out when the King of Syria made war upon the Israelites, and violently assaulted Judea. But I know not whether the Prophet looks to the future, as I said yesterday; for he speaks of punishment at hand, just as if God was fulfilling what he had already determined. I am inclined to think that the beginning and the end ought to be united. Hence God begins to disclose the wickedness of the people from the time when the burning consumed their neighbors till it reached themselves; for the slaughter of the tribes of Israel brought upon them many losses, as we know well enough. But God seems to embrace their ultimate destruction, which was now at hand. Hence he says, that they had been, and would be, a laughingstock to the daughters of Syria, and the nations all around, and also to the daughters of the Philistines. But because they were spoiled by the Philistines, who took their cities, as the sacred narrative informs us, it is very suitable thus to explain the word שאט, shat, to despise, in this passage. But because it signifies to despise, and the Prophet spoke of reproach, he may repeat the same thing of the Philistines which he had a little before said of the Syrians. It follows —

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.

56. Jerusalem did not deign to refer to Sodom on account of the wickedness and evil repute of the latter. Others interrogatively: Was not Sodom a report (a moral byword) in thy mouth? But the interrogative form is precarious.

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.

Before thy wickedness was discovered,.... By the punishment of it, by the judgments of God brought upon them; then they were humbled, who before were proud and haughty; and might speak and think of the vengeance of God on Sodom, which before they made no mention of. It is a sad thing only to know sin, and to have it discovered only by the punishment of it:

as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines; this seems to refer to the times of Ahaz, when the Syrians smote the men of Judah; and carried many of them captive; and the Philistines invaded the cities of the low country, and southern parts of Judah, and took many of them, Ch2 28:5; at which time the wickedness of the Jews was discovered; and it was a plain case they had sinned against the Lord, by his suffering their enemies to come upon them, and prevail over them; which was to their reproach. The Syrians reproached them, and so did the Philistines:

which despise thee round about; they spoiled and plundered them on all sides; and treated them with scorn and contempt, who before were formidable and terrible to them: thus it is with a people when they are left of God, they are despised by men.

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

Was not mentioned by thy mouth - Was held in utter contempt.

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

Pride. Thou scornedst to mention her, (Psalm xv. 4.; Calmet) or wouldst not take warning. (St. Jerome)

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).

This is the reason why their state should be hopeless as that of Sodom. The sins of Sodom and her plagues were not minded by thee, though thou didst worse in thy prosperity, didst not fear like misery, nor wouldst forbear like sins. Thou shouldst have told thy children what Sodom did against the Lord, and what the Lord did against theln, that thou and thy daughters might have repented, and returned; but no such things were told them.

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

56. Thy sister Sodom was not mentioned — Jerusalem had always refused to acknowledge Sodom as a spiritual relative, notwithstanding the marked family likeness. It was counted a disgrace even to refer to such a disgusting neighbor.

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

Thy sister Sodom, etc. The golds are obscure. The most tenable interpretation may be expressed by a paraphrase. The name of Sodom was not in the lips of Judah in the days of her prosperity. It was too vile for utterance, except as a byword of reproach. Isaiah (Isa_1:9, Isa_1:10) had in vain reminded her that she had made herself like them. Her fate could never be like theirs. Now, in the day of the discovery (the uncovering, or laying bare) of her wickedness (ver. 57), she had learnt the lesson.

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

Not mentioned - The sins of Sodom, and her plagues, were not minded or mentioned by thee.

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

General Information:

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

Sodom your sister was not even mentioned by your mouth

Here the word "mouth" represents the person who speaks. This can be stated in active form. AT: "You did not even mention your sister Sodom" (See: Synecdoche and Active or Passive)

before your wickedness was revealed

This can be stated in active form. AT: "before you revealed your wickedness" or "before I revealed your wickedness" (See: Active or Passive)

you are an object of scorn

This refers to Jerusalem as something people talk badly about.

the daughters of Edom and to all the daughters of the Philistines

Here Yahweh speaks of the cities of Edom and Philistia as if they were the daughters of Edom and of the Philistines. The cities represent the people who live there. AT: "the Edomite people and to all the Philistine people" (See: Metaphor and Metonymy)

despise

hate very much

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated a similar phrase in Ezekiel 5:11. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

translationWords

Sodom

proud

evil

Edom

Philistines

shame

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.

Now, was not Sodom your sister, etc. This is a [rhetorical] question.

a report in your mouth [by which] to reprove many and to say, Beware that you should not be overturned like Sodom, as though it were recent news to you.

on the day of your pride When you were in your greatness.

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.