(11-14) In these verses the Divinely-given prosperity and glory of Israel is set forth under the sustained figure of the ornaments and food of a royal eastern bride. The various particulars mentioned are familiar to all readers of the Scripture histories. The latter part of Ezekiel 16:13 and Ezekiel 16:14 evidently refer to the times of David and Solomon, when the kingdom of Israel extended from the Euphrates to the "river of Egypt," and very many of the surrounding kingdoms were made tributary. Israel then was renowned among the heathen, but its glory was pre-eminently as the nation of Jehovah, "through my comeliness which I had put upon thee."
16:1-58 In this chapter God's dealings with the Jewish nation, and their conduct towards him, are described, and their punishment through the surrounding nations, even those they most trusted in. This is done under the parable of an exposed infant rescued from death, educated, espoused, and richly provided for, but afterwards guilty of the most abandoned conduct, and punished for it; yet at last received into favour, and ashamed of her base conduct. We are not to judge of these expressions by modern ideas, but by those of the times and places in which they were used, where many of them would not sound as they do to us. The design was to raise hatred to idolatry, and such a parable was well suited for that purpose.
And I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Proverbs 1:8; but may be as well understood of good works done in obedience to them, from a right principle, and to right ends; which adorn professors of religion, their profession, and the doctrines of Christ, which they profess, 1 Timothy 2:9; or rather the graces of the Spirit, which are all of them very ornamental to the saints, as faith, hope, love, humility, &c. and are in the sight of God of great price, 1 Peter 3:3;
and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God:
and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it,
"and with the holiness of my great name I sanctified you;''
and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Sol 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Ephesians 1:3, Romans 8:30; and both graces and blessings make the saint very beautiful.
and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God:
and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it,
"and with the holiness of my great name I sanctified you;''
and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Sol 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Ephesians 1:3, Romans 8:30; and both graces and blessings make the saint very beautiful.