Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, 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) (20) Hast sacrificed unto them, i.e., hast sacrificed the children unto the idols. This was a terrible development of the later idolatries of Israel. At first the custom appears to have been a ceremony of passing young children through the fire to thereby consecrate them to Moloch; but afterwards it became an actual sacrifice of them in the fire to the idol. The Lord speaks of them in Ezekiel 16:20, as “thy children whom thou hast borne unto Me;” they were indeed Israel’s children, but still children whom God had given to her. Then in Ezekiel 16:21, by a most significant change of the pronoun, He calls them “My children,” the sin itself being aggravated by giving to the idol that which belonged to Jehovah. The last clause of the verse would be better translated, Were thy whoredoms too little?—i.e., was not apostacy enough without adding thereto this terrible and unnatural crime?Ezekiel 16:20-22. Thou hast taken thy sons, &c., whom thou hast borne unto me — Being married to me by a spiritual contract, Ezekiel 16:8. The children, with whom I blessed thee, were mine, being entered into covenant with me, as thou wast, Deuteronomy 29:11; Deuteronomy 29:22. These thou hast sacrificed unto them to be devoured — These very children of mine hast thou destroyed by consuming them with fire. These inhuman sacrifices were offered to the idol Moloch, in the valley of Hinnom. Is this of thy whoredoms a small matter — Were thy spiritual whoredoms, thy idolatries, a small matter, that thou hast proceeded to this unnatural cruelty? Thou hast not remembered the days of thy youth — Thy infant state in Egypt; that miserable condition from which I rescued thee, when I first took notice of thee, and set thee apart for my own people.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.Borne unto me - me is emphatic. The children of Yahweh have been devoted to Moloch. The rites of Moloch were twofold; (1) The actual sacrifice of men and children as expiatory sacrifices to, false gods. (2) The passing of them through the fire by way of purification and dedication. Probably the first is alluded to in Ezekiel 16:20; the two rites together in Ezekiel 16:21. 20, 21. sons and … daughters borne unto me—Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.to be devoured—not merely to pass through the fire, as sometimes children were made to do (Le 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on [1041]Isa 57:5; [1042]Jer 7:31; [1043]Jer 19:5; [1044]Jer 32:35). Is this of thy whoredoms a small matter, that thou hast slain my children—rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mic 6:7). Thy sons; they were hers by birth, and should have been hers in affection, care, and preservation; but as idolatry is from the father of lies, the old murderer, it is even cruel, and spares neither sons or daughters. Sons, that are usually the father’s darlings, are always the strength and glory of the family, without respect to him that begat them, were by this adulteress designed to please the idol.Thy daughters, usually the mother’s great delight, whose tender sex required better usage, unregarded, are by a cruel mother in idolatrous abominations destroyed. Whom thou hast borne unto me; which were mine, born within covenant, before the lewd mother was divorced, born to be of my family, and to serve and love me. And these; these very children of mine, to my dishonour and grief, to provoke me to utmost anger, hast thou destroyed. Sacrificed; not only consecrating them to be priests to dumb idols, dunghill gods, as Ezekiel 20:26 2 Chronicles 33:6; or idolatrously purifying them, called lustration; or, which is most inhumanly cruel, burning them in sacrifice to Molech, which cruelty the Jews themselves did barbarously imitate, 2 Chronicles 28:3. To be devoured; to be consumed to ashes, being made a burnt-offering to the devil, as Psalm 106:37. Is this of thy whoredoms a small matter? were thy whoredoms a small matter with thee, that thou hast proceeded to this height of unnatural cruelty? Or, is both face and heart so hardened by an impudent course of adulteries, that thou canst do this as if it were no great matter? Will spiritual adulteresses as well as bodily thus hunt the precious life? Could such commit the worst who were forbid to commit any murder? Moreover thou hast taken thy sons and thy daughters,.... Their own flesh and blood; which were more than to take their clothes, and cover their idols with them, and their food, and set it before them to part with them was much, but to part with these, and that in such a shocking manner as after mentioned, was so irrational and unnatural, as well as impious and wicked, as is not to be paralleled; and what increased their wickedness was, that these were not only their own, but the Lord's: whom thou hast borne unto me; for, though they were born of them, they were born unto the Lord, the Creator of them, the Father of their spirits, and God of their lives, and who had the sole right to dispose of them; nor was it in the power of their parents to take away their life at pleasure; for the Lord only has the sovereign power of life and death: and these hast thou sacrificed unto them: the male images before mentioned; one of which was Molech, who is here particularly designed: to be devoured; in the arms of that image; or to be consumed by fire, in which they were burnt, when sacrificed unto it. The Targum is, "for oblation and worship;'' is this of thy whoredoms a small matter; which was so dreadfully heinous and inhuman, yet by some reckoned a small matter; this was not the least of their idolatries, but, of all, the most shocking, and the most aggravated: or the sense is, is it a small thing that thou shouldest play the harlot, or worship idols? is it not enough for thee to do so, but thou must sacrifice thy children also to them? and which are not only thine, but mine, as follows: Moreover thou hast taken thy sons and thy daughters, whom thou hast borne to me, and these hast thou sacrificed to them to {o} be devoured. Is this of thy harlotries a small matter,(o) Meaning by fire, read Le 18:21, 2Ki 23:10. EXEGETICAL (ORIGINAL LANGUAGES) 20 seq. The sacrifice of childrenJehovah is the husband of the idealized community, and the individual members are his children. Human sacrifices, though rare, were not altogether unknown in early Israel, as the instance of Jephthah proves (Judges 11). They were probably more common among the Canaanites and neighbouring peoples, though perhaps even among them resorted to only on occasions of great trial, in the hope of appeasing the anger or securing the favour of the deity (cf. the tragic story of the king of Moab, 2 Kings 3:27). Instances of human sacrifices do not occur in the early history of Israel, for neither the slaughter of Agag (1 Samuel 15:33) nor the hanging of seven descendants of Saul (2 Samuel 21) comes strictly under the idea of a sacrifice; but Ahaz king of Judah is said to have passed his son through the fire (2 Kings 16:3), and the practice introduced by him was followed by Manasseh (2 Kings 21:6), and must have spread among the people (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35). The phrase “to pass through the fire” might be taken to mean merely a lustration or purification by fire, not implying the death of the child. This cannot, however, have been the case, for this prophet uses the words sacrifice (Ezekiel 16:20) and slaughter (Ezekiel 16:21), and Jeremiah says the people built high places “to burn their children in the fire as burnt offerings to Baal” (ch. Ezekiel 19:5). The child, of course, was not burnt alive, but slain like other sacrifices, and offered as a burnt offering. The practice was a widespread one in the East, 2 Kings 17:31. See further on ch. Ezekiel 20:25 seq. 20. to be devoured] Namely, in the fire. Verse 20. - The next stage of idolatry is that of Moloch worship, which never wholly ceased as long as the monarchy of Judah lasted (2 Kings 16:3; Psalm 106:37; Isaiah 57:5; Jeremiah 7:32; Jeremiah 19:5; Micah 6:7; Leviticus 18:21; Leviticus 20:2). It will be noticed that the words, "the fire," are in italics, i.e. are not in the Hebrew, the verb "to pass through" having acquired so technical a meaning that it was enough without that addition. This, as the closing words indicate, was the crowning point. As though idolatry in itself was a small matter, it was intensified by infanticide. Ezekiel 16:20The 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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