Ezekiel – 16:15-42
v. 15 Jerusalem Exchanges Her Glory for Idols – That Jerusalem “played the whore” summarizes the rest of the chapter until the eschatological reversal at its end (16:59-63). This language refers not only to literal sexual sins but also to spiritual unions with false gods (a double entendre). For Jerusalem, the newly found beauty and fame were intoxicating. She lost all sense of history, perspective, and propriety in her inebriation. The temporal and ephemeral replaced the eternal; the gift displaced the giver. “Trusting in beauty” is likened to the primeval hubris of Satan, seizing equality with God. This chapter is not an indictment of the “world” but of the people of God, the church. Israel’s history is a warning to Christians (1 Cor 10:1-13). vv. 16-17 – These verses describe Israel’s whorish misuse of God’s gifts, including her children, as if they were hers alone to take and use as she pleased without responsibility or accountability to anyone. As St. Paul state about humanity in general in Rom 1:23, she exchanged the glory Yahweh gave her for inglorious images of harlotry. We’re reminded of the golden calf incident, especially the phallus idols, processions, and festivals. Baal, in particular, is often depicted as a bull. This is a speci c metaphor for pagan worship in general. vv. 18-19 – The Bible rarely illuminates idolatrous rituals. Yahweh has no iconic image, nor does He need to be fed (Ps 50:7-15). She tries to appease the idol with the sweet smell of incense, attempting by human works to placate an often capricious deity. Honey is forbidden in sacri ces (Lev 2:11). vv. 20-22 – Children were chief from the beginning of the Scriptures (Gen 1:28; 9:1) and the beginning of covenant history (Gen 12:1-3; 15:4-6; 17:1-8) among God’s blessings. Childlessness was considered a great tragedy (c.f. Abraham’s anguish in Gen 15-17 before Isaac’s conception). Thus, they are potentially the greatest possible sacri ce. Leviticus prescribes all children be presented at the tabernacle/temple (Lev 12:1-8), with the requirement of redemption of the rstborn (Ex 13:1, 11-16; Num 3:40-51; 18:15-16). Giving children as food to an idol is unthinkable but also an inversion of the meal Yahweh gives, as demonstrated by “to sacri ce,” “to slaughter, and “o er.” These children are sacri ced to Molech (perhaps an honori c for Baal, e.g., Jer 19:5; Jer 32:35). The place of sacri ce…