My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) 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.Allusion is here made to some rite like the Roman "Lectisternia," in which public tables were set forth for feasts in honor of idols. 19. My meat … I gave—(Ho 2:8).set it before them—as a minchah or "meat offering" (Le 2:1). a sweet savour—literally, "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood! thus it was—The fact cannot be denied, for I saw it, and say it was so, saith Jehovah. My meat also; the bread, all that was necessary and proper for thy sustentation in general, which I gave thee, thou hast fed thy paramours withal.Fine flour, & c: here are particularly recounted the things God gave, and this adulteress misemployed, both literally and mystically; for I doubt not the Jews were lavish of the fruits of the Divine bounty, bestowing them both on adulterers and on idols. For a sweet savour; to reconcile the idol, or to prolong the favour of the idol, or to give a pleasing entertainment to their adulterers, or to provide for the idolatrous priests and their families, which could spend all this, though the idol knew not of it. Thus it was; all which is self-evident, plain, and needs no proof; it is undeniable. My meat also which I gave thee,.... Or "my bread" (i); a general name for all eatables. The Targum renders it, "my good things.'' The Jews apply it to the manna, which, they say, descended the same day the molten calf was made, and they set it before it. This interpretation Jarchi and Kimchi make mention of; it includes what follows: fine flour, and oil, and honey, wherewith I fed thee; for the land of Canaan was a land of wheat, of which fine flour was made; and of olives, from whence was the best oil; and a land flowing with milk and honey; and which was given by the Lord, and so he might be said to feed them with them: and instead of glorifying him, and being thankful for them, and using them in the manner they ought, thou hast even set it before them for a sweet savour; that is, they made a meat offering of their fine flour, oil, and honey, and set it before their idols; to gain their favour and good will; to appease them, and render them propitious; supposing it would be acceptable unto them; all these things were used in meat offerings and sacrifices unto the Lord, excepting honey, and that was forbid; but was in use among the Gentiles; see Leviticus 2:1; and thus it was, saith the Lord God; all this idolatry, ingratitude, and folly, have been committed; it is most notorious, there is no denying it; I, who am the Lord God omniscient, affirm it. The Targum puts it by way of question, and even of astonishment and admiration, "are not all these things done, saith the Lord God!'' (i) "et panem meum", V. L. Pagninus, Montanus, Starckius. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.EXEGETICAL (ORIGINAL LANGUAGES) 19. a sweet savour] See on ch. Ezekiel 6:13. The words “and thus it was” emphasize what was done, with a tone of reprobation.Ezekiel 16:19The jewellery of gold and silver was used by Israel for צלמי זכר, idols of the male sex, to commit fornication with them. Ewald thinks that the allusion is to Penates (teraphim), which were set up in the house, with ornaments suspended upon them, and worshipped with lectisternia. But there is no more allusion to lectisternia here than in Ezekiel 23:41. And there is still less ground for thinking, as Vatke, Movers, and Hvernick do, of Lingam-or Phallus-worship, of which it is impossible to find the slightest trace among the Israelites. The arguments used by Hvernick have been already proved by Hitzig to have no force whatever. The context does not point to idols of any particular kind, but to the many varieties of Baal-worship; whilst the worship of Moloch is specially mentioned in Ezekiel 16:20. as being the greatest abomination of the whole. The fact that נתן לפּניהם, to set before them (the idols), does not refer to lectisternia, but to sacrifices offered as food for the gods, is indisputably evident from the words לריח ניחח, the technical expression for the sacrificial odour ascending to God (cf. Leviticus 1:9, Leviticus 1:13, etc.). ויּהי (Ezekiel 16:19), and it came to pass (sc., this abomination), merely serves to give emphatic expression to the disgust which it occasioned (Hitzig). - Ezekiel 16:20, Ezekiel 16:21. And not even content with this, the adulteress sacrificed the children which God had given her to idols. The revulsion of feeling produced by the abominations of the Moloch-worship is shown in the expression לאכול, thou didst sacrifice thy children to idols, that they might devour them; and still more in the reproachful question 'המעט, "was there too little in thy whoredom?" מן before תּזנוּתיך is used in a comparative sense, though not to signify "was this a smaller thing than thy whoredom?" which would mean far too little in this connection. The מן is rather used, as in Ezekiel 8:17 and Isaiah 49:6, in the sense of too: was thy whoredom, already described in Ezekiel 16:16-19, too little, that thou didst also slaughter thy children to idols? The Chetib תזנותך (Ezekiel 16:20 and Ezekiel 16:25) is a singular, as in Ezekiel 16:25 and Ezekiel 16:29; whereas the Keri has treated it as a plural, as in Ezekiel 16:15, Ezekiel 16:22, and Ezekiel 16:33, but without any satisfactory ground. The indignation comes out still more strongly in the description given of these abominations in Ezekiel 16:21 : "thou didst slay my sons" (whereas in Ezekiel 16:20 we have simply "thy sons, whom thou hast born to me"), "and didst give them up to them, בּהעביר, by making them pass through," sc. the fire. העביר is used here not merely or lustration or februation by fire, but for the actual burning of the children slain as sacrifices, so that it is equivalent to העביר בּאשׁ למּלך (2 Kings 23:10). By the process of burning, the sacrifices were given to Moloch to devour. Ezekiel has the Moloch-worship in his eye in the form which it had assumed from the times of Ahaz downwards, when the people began to burn their children to Moloch (cf. 2 Kings 16:3; 2 Kings 21:6; 2 Kings 23:10), whereas all that can be proved to have been practised in earlier times by the Israelites was the passing of children through fire without either slaying or burning; a februation by fire (compare the remarks on this subject in the comm. on Leviticus 18:21). - Amidst all these abominations Israel did not remember its youth, or how the Lord had adopted it out of the deepest wretchedness to be His people, and had made it glorious through the abundance of His gifts. This base ingratitude shows the depth of its fall, and magnifies its guilt. For Ezekiel 16:22 compare Ezekiel 16:7 and Ezekiel 16:6. 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