16 They made him jealous with their foreign gods and angered him with their detestable idols.
16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger.
16 They stirred him to jealousy with strange gods; with abominations they provoked him to anger.
16 They made him jealous with their foreign newfangled gods, and with obscenities they vexed him no end.
16 They provoked Him to jealousy with foreign gods; With abominations they provoked Him to anger.
16 They stirred up his jealousy by worshiping foreign gods; they provoked his fury with detestable deeds.
17 They sacrificed to false gods, which are not God- gods they had not known, gods that recently appeared, gods your ancestors did not fear.
17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.
17 They sacrificed to demons that were no gods, to gods they had never known, to new gods that had come recently, whom your fathers had never dreaded.
17 They sacrificed to no-god demons, gods they knew nothing about, The latest in gods, fresh from the market, gods your ancestors would never call "gods."
17 They sacrificed to demons, not to God, To gods they did not know, To new gods, new arrivals That your fathers did not fear.
17 They offered sacrifices to demons, which are not God, to gods they had not known before, to new gods only recently arrived, to gods their ancestors had never feared.
(Read Deuteronomy 32:15-18)
Here are two instances of the wickedness of Israel, each was apostacy from God. These people were called Jeshurun, "an upright people," so some; "a seeing people," so others: but they soon lost the reputation both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification, however different modes of irreligion, or false religion, may show that favourable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!
5 No one looked on you with pity or had compassion enough to do any of these things for you. Rather, you were thrown out into the open field, for on the day you were born you were despised.
5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
5 No eye pitied you, to do any of these things to you out of compassion for you, but you were cast out on the open field, for you were abhorred, on the day that you were born.
5 No one cared a fig for you. No one did one thing to care for you tenderly in these ways. You were thrown out into a vacant lot and left there, dirty and unwashed - a newborn nobody wanted.
5 No eye pitied you, to do any of these things for you, to have compassion on you; but you were thrown out into the open field, when you yourself were loathed on the day you were born.
5 No one had the slightest interest in you; no one pitied you or cared for you. On the day you were born, you were unwanted, dumped in a field and left to die.
(Read Ezekiel 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.
6 And when I passed by thee, and saw thee polluted
6 "And when I passed by you and saw you wallowing in your blood, I said to you in your blood, 'Live!' I said to you in your blood, 'Live!'
6 "'And then I came by. I saw you all miserable and bloody. Yes, I said to you, lying there helpless and filthy, "Live!
6 "And when I passed by you and saw you struggling in your own blood, I said to you in your blood, 'Live!' Yes, I said to you in your blood, 'Live!'
6 "But I came by and saw you there, helplessly kicking about in your own blood. As you lay there, I said, 'Live!'
(Read Ezekiel 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.
15 " 'But you trusted in your beauty and used your fame to become a prostitute. You lavished your favors on anyone who passed by and your beauty became his.
15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
15 "But you trusted in your beauty and played the whore
15 "'But your beauty went to your head and you became a common whore, grabbing anyone coming down the street and taking him into your bed.
15 "But you trusted in your own beauty, played the harlot because of your fame, and poured out your harlotry on everyone passing by who would have it.
15 "But you thought your fame and beauty were your own. So you gave yourself as a prostitute to every man who came along. Your beauty was theirs for the asking.
(Read Ezekiel 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.
22 In all your detestable practices and your prostitution you did not remember the days of your youth, when you were naked and bare, kicking about in your blood.
22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.
22 And in all your abominations and your whorings you did not remember the days of your youth, when you were naked and bare, wallowing in your blood.
22 "'Not once during these years of outrageous obscenities and whorings did you remember your infancy, when you were naked and exposed, a blood-smeared newborn.
22 And in all your abominations and acts of harlotry you did not remember the days of your youth, when you were naked and bare, struggling in your blood.
22 In all your years of adultery and detestable sin, you have not once remembered the days long ago when you lay naked in a field, kicking about in your own blood.
(Read Ezekiel 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.
Matthew Henry's Commentary on Deuteronomy 32:16
Commentary on Deuteronomy 32:15-18
(Read Deuteronomy 32:15-18)
Here are two instances of the wickedness of Israel, each was apostacy from God. These people were called Jeshurun, "an upright people," so some; "a seeing people," so others: but they soon lost the reputation both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification, however different modes of irreligion, or false religion, may show that favourable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!