Ezekiel 16:58

Eze 16:58 Thou hast borne thy lewdness and thine abominations, saith the LORD.

Ver. 58. Thou hast borne thy lewdness,] i.e., The punishment of it, and yet art little the better. See Isa 9:13.

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.

borne thy lewdness--that is, the punishment of it (Eze 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.

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 God repeats what we saw before, that the Jews were deprived of all excuse. We know how bold they were in their expostulations, and how they always cried out when God treated them severely. Because, therefore, complaints were always flying about from this proud people, here, as before, God pronounces that they deserved their sufferings: you bear, says he, not any immoderate rigor of which you falsely accuse me, but your abominations and crimes. זמה, zemeh, signifies simply purpose, but also abomination, so that it is better to translate it wickedness or baseness. Now, therefore, we understand the Prophet’s intention, that the Jews, indeed, suffered the just reward of their wickedness; and the penalties which awaited them could not be imputed to God as too severe, since, if they weighed their enormities, they would be found heavier than God’s treatment of them. Besides, this verse also embraces the final destruction of the city and temple; although God at the same time adds the punishment by which he wished to recall them into the way of life. 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.

58. This and the preceding verses assume the destruction of Jerusalem, of which the prophet was fully assured.

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.

For thus saith the Lord God,.... And what he says may be depended upon as truth, and what will certainly come to pass:

I will even deal with thee as thou hast done; reward them according to their works; or execute the law of retaliation upon them; and reject them, as they had rejected him; and cast them off from being his people, since they had forsook him as their God; they being the aggressors and transgressors of the covenant, he was under no obligation by virtue of that to bless and protect them:

which hath despised the oath by breaking the covenant; the covenant at Mount Sinai; or which was made in the plains of Moab, which had an oath annexed to it, Deu 29:12; but by breaking the covenant, which they did by their many abominations, they despised the oath by which they were sworn to keep it; and therefore it was but just with God to do with them as they had done with him and his covenant. The words are by some rendered, "I might even deal with thee as thou hast done" (i), &c. I should be justified in so doing, and you could not justly complain of me; but I will not, as follows:

(i) "ego quidem agerem tecum, quemadmodum fecisti mecum", Tigurine version.

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

What thou hast done I have imputed to thee; thou wilt not repent, therefore I account thee guilty, and I have in part punished thee; and though what I have done seem grievous, yet worse is behind, as Eze 16:59.

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

58. Thou hast borne — Rather, thou must bear. Her sins will fall upon her as a crushing punishment. (See notes Eze_14:5; Eze_14:9.)

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

Thou hast borne, etc. Judah, i.e., had received the full measure of its punishments. The righteousness of God had been adequately vindicated. And so, if the punishment led to repentances, there was room for pardon. (compare for the thought Isa_40:2)

Vers. 59, 60. I will even deal with thee, etc. The law of retribution is stated in all its fulness. Falling back upon the idea of the espousals of Israel in the covenant made at Sinai. (Lev_26:42, Lev_26:45; Deu_29:11, Deu_29:12) Ezekiel presses home on Judah the thought that she had broken that covenant. She must suffer as though it no longer existed. She must "dree her weird" and "accept her punishment". (Lev_26:41) And then Jehovah would show that he had not really been unmindful of his part in it. tie bad remained faithful in spite of her unfaithfulness. And so in the day of her repentance he will not only renew it, but will give it a higher and more permanent character. The "new covenant" of which Ezekiel"s master had spoken (Jer_31:31) should not be as the old, decaying and vanishing away, but should be foreverlasting.

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

Thy lewdness - The punishment thereof.

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

you bore them Heb. נְשָּׂאתִים, you bore them. This is a feminine form [used] in many places in this Book.

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.