And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 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) (12) A jewel on thy forehead.—Literally, a nose-ring on thy nostril, the custom of the time sanctioning this mode of ornament.In contrast to God’s kindness and abundant blessing, Israel’s grievous sin is now described (Ezekiel 16:15-34). It is to be remembered that however this extraordinary sin was the natural fruit of neglected grace, it yet was extraordinary. It is not by mere hyperbole that Israel is represented as worse than others. The grace which does not elevate always reacts by directing to a lower depth. (See Excursus at end of this Book on Ezekiel 5:7). 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.A jewel on thy forehead - literally, "a nose-ring on thy nostril" (Genesis 24:22 note). 12. jewel on thy forehead—rather, "a ring in thy nose" (Isa 3:21).a crown—at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Ex 19:6; compare Re 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced. A jewel; it was many times of silver, but most commonly of gold, and was of circular figure, hanging by a string fastened above the forehead in such a manner that it lay or rested on the nose, much esteemed among the Eastern people, though of no account with us.Earrings; golden ornaments hanging in the fleshy part of the ear. A beautiful crown; a very rich and beautiful crown; as virgins espoused and married had crowns set on their heads, Song of Solomon 3:11, so, to complete the solemnity, and make the magnificence of these nuptials full, a crown of beauty is set on the head of this Jewish nation now married to God. And I put a jewel on thy forehead,.... The same with the nose jewel, which was hung upon the forehead, and reached down to the nose and mouth; and, however disagreeable it may seem to us, was reckoned very ornamental in the eastern countries, Isaiah 3:21; and where now, as in Persia, as well as in all the Levant, the women put rings through their noses, which they pierce with needles, as Monsieur Thevenot (z) relates; so Dr. Shaw (a) says that nose jewels are used still by the Levant Arabs. The Targum applies it to the ark, thus, "and I put the ark of my covenant among you;'' but may be better applied a public profession of religion, which every good man ought to make, and take up from principles of grace received; this is bearing the name of Christ and the name of his Father in their foreheads; which is very ornamental to the believer, and well pleasing to Christ, Romans 10:9; and earrings in thine ears. The Targum is, "and the clouds of my glory overshadowed you;'' but it may be better interpreted of the spiritual ears God gives his people in conversion; by which they hear his word, so as to understand it; hear the voice of Christ, so as to distinguish it from the voice of a stranger; and hear his Gospel, so as to believe and receive it, approve of it, and love it, and act in conformity to it: and a beautiful crown upon thine head. The Targum paraphrases it thus, "and an angel, sent from before me, led at the head of you:'' referring to Exodus 23:20; with which Jarchi compares Micah 2:13 but may be better illustrated by the beautiful crown of twelve stars, the doctrine of the twelve apostles of Christ, said to he upon the head of the church; and is upon the head of every believer that holds the mystery of the faith in pure conscience; that holds fast the faithful word, and will not let it go, that so no man may take away his crown, Revelation 12:1. (z) Travels, par. 2. B. 2. c. 9. p. 94. (a) Travels, p. 241. Ed. 2. And I put a jewel in thy nose, and earrings in thy ears, and a beautiful {h} crown upon thy head.(h) By this he shows how he saved his Church, enriched it, and gave it power and dominion to reign. EXEGETICAL (ORIGINAL LANGUAGES) 12. on thy forehead] Rather: a ring on thy nose, Isaiah 3:21. The nose-ring was a jewel placed on the outside of the nostril. Cf. Jdg 8:24 (where read, nose-rings). Genesis 24:47. On earrings, Numbers 31:50.a beautiful crown] so ch. Ezekiel 23:42; in Isaiah 62:3 rendered “a crown of glory.” The word does not suggest royalty (Ezekiel 23:42). Verse 12. - A jewel on thy forehead; better, with the Revised Version, a ring upon thy nose. The word has the same meaning in Genesis 24:47 ("earring" in the Authorized Version); Isaiah 3:21 (where the Authorized Version gives "nose jewels"); Proverbs 11:22. Jerome, however, notes (in loc.) that the Syrian women of his time wore pendants or lockets that hung from the forehead to the nostrils. The crown, or diadem (LXX., στέφανος καυχήσεως), the thin circlet of gold confining the hair, completed the catalogue of ornaments. The Chaldee Targum continues its spiritual interpretation: "I gave the ark of my covenant to be among you, and the cloud of my glory overshadowed you, and the angel of my presence led you in the way." And, if we assume, as we legitimately may assume, that Ezekiel, above all others, the prophet of symbolism, did not fill up his picture with details which were only meant to fill it up, this seems a not unfitting interpretation. Ezekiel 16:12The Lord then went past again, and chose for His bride the virgin, who had already grown up to womanhood, and with whom He contracted marriage by the conclusion of the covenant at Sinai. עתּך, thy time, is more precisely defined as עת דּדים, the time of conjugal love. I spread my wing over thee, i.e., the lappet of my garment, which also served as a counterpane; in other words, I married thee (cf. Ruth. EZechariah 3:9), and thereby covered thy nakedness. "I swore to thee," sc. love and fidelity (cf. Hosea 2:21-22), and entered into a covenant with thee, i.e., into that gracious connection formed by the adoption of Israel as the possession of Jehovah, which is represented as a marriage covenant (compare Exodus 24:8 and Exodus 19:5-6, and Deuteronomy 5:2 : - אתך for אתּך). Ezekiel 16:9. describe how Jehovah provided for the purification, clothing, adorning, and maintenance of His wife. As the bride prepares herself for the wedding by washing and anointing, so did the Lord cleanse Israel from the blemishes and impurities which adhered to it from its birth. The rinsing from the blood must not be understood as specially referring either to the laws of purification given to the nation (Hitzig), or as relating solely to the purification effected by the covenant sacrifice (Hvernick). It embraces all that the Lord did for the purifying of the people from the pollution of sin, i.e., for its sanctification. The anointing with oil indicates the powers of the Spirit of God, which flowed to Israel from the divine covenant of grace. The clothing with costly garments, and adorning with all the jewellery of a wealthy lady or princess, points to the equipment of Israel with all the gifts that promote the beauty and glory of life. The clothing is described as made of the costliest materials with which queens were accustomed to clothe themselves. רקמה, embroidered cloth (Psalm 45:15). תּחשׁ, probably the sea-cow, Manati (see the comm. on Exodus 25:5). The word is used here for a fine description of leather of which ornamental sandals were made; a kind of morocco. "I bound thee round with byssus:" this refers to the headband; for חבשׁ is the technical expression for the binding or winding round of the turban-like headdress (cf. Ezekiel 24:17; Exodus 29:9; Leviticus 8:13), and is applied by the Targum to the headdress of the priests. Consequently covering with משׁי, as distinguished from clothing, can only refer to covering with the veil, one of the principal articles of a woman's toilet. The ἁπ. λεγ. משׁי (Ezekiel 16:10 and Ezekiel 16:13) is explained by the Rabbins as signifying silk. The lxx render it τρίχαπτον. According to Jerome, this is a word formed by the lxx: quod tantae subtilitatis fuerit vestimentum, ut pilorum et capillorum tenuitatem habere credatur. The jewellery included not only armlets, nose-rings, and ear-rings, which the daughters of Israel were generally accustomed to wear, but also necklaces and a crown, as ornaments worn by princesses and queens. For רביד, see comm. on Genesis 41:42. Ezekiel 16:13 sums up the contents of Ezekiel 16:9-12. Sheeshiy שׁשׁי is made to conform to משׁי; the food is referred to once more; and the result of the whole is said to have been, that Jerusalem became exceedingly beautiful, and flourished even to royal dignity. The latter cannot be taken as referring simply to the establishment of the monarchy under David, any more than merely to the spiritual sovereignty for which Israel was chosen from the very beginning (Exodus 19:5-6). The expression includes both, viz., the call of Israel to be a kingdom of priests, and the historical realization of this call through the Davidic sovereignty. The beauty, i.e., glory, of Israel became so great, that the name of fame of Israel sounded abroad in consequence among the nations. It was perfect, because the Lord had put His glory upon His Church. This, too, we must not restrict (as Hvernick does) to the far-sounding fame of Israel on its departure from Egypt (Exodus 15:14.); it refers pre-eminently to the glory of the theocracy under David and Solomon, the fame of which spread into all lands. - Thus had Israel been glorified by its God above all the nations, but it did not continue in fellowship with its God. 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