Eze 16:1-16 | KingComments | STEP | After explaining the symbol of the vine, the LORD speaks a new parable which Ezekiel is to pass on to the people. This parable covers the entire history of Jerusalem: its origin, rise, beauty and glory, apostasy and judgment, salvation and final blessing. It is a comprehensive explanation of the parable of the short previous chapter. This chapter is best read in one breath, for it is one story. It contains a gripping and realistic description of an extraordinary nature, some of the details of which may seem strange to us. We see the repulsive picture of a prostitute. However, there is no picture that more clearly captures the reality of the city chosen by God that turns away from the one true God despite its exceptional privileges. The LORD presents this picture to the inhabitants of Jerusalem for this very reason, so that they will recognize how repulsive the sin of unfaithfulness is in His sight. The word of the LORD comes to Ezekiel ( ). The LORD addresses him as “son of man” and commands him to make known to Jerusalem her abominations ( ). The abominations refer to the idolatry that Jerusalem has committed and is committing and that she must come to see as the LORD sees it, that is as abominations. The origin of the city is around the year 3000 BC in the land of the Canaanites, the habitat of the Amorites and Hittites ( ; ). The name of the city was originally Jebus ( ; ). The city is reminded of its heathen roots. By her very nature, the city is distinguished in nothing from the heathen and from her inception she has been under the strong influence of the wicked culture of Canaan. In the time of her beginning, there is nothing attractive in the city ( ). On the contrary. She resembles an unwanted child who does not seem worthy of life. The not cutting of the navel cord indicates the certain death for the child. The Hittite mother apparently does not consider it worthwhile to give any care to the child at all; the child is not worth the water for cleansing. It is as worthless as the vine of the previous chapter. Even the rubbing with salt as an idolatrous ritual to protect against evil powers and the wrapping in cloths to protect against the cold are omitted. No one looks at the city, no one wants to take any care of her ( ). No one who looks at it gets a sense of pity to take care of the city. It is a worthless city, which only inspires disgust in others. All one does with the city is throw her out into the open field. The child is not even a foundling. That is how little value the life of the city has in the eyes of others from the moment of her birth. Instead of the attractiveness of what is newborn, there is disgust, and instead of compassion for what is defenseless, there is contempt and rejection. Applied to the history of the people of Israel, this possibly refers to the period of slavery of the people in Egypt. Then the LORD passes by ( ). He seems to be an “accidental” Passerby (compare the Good Samaritan, ). When He sees the child and sees its condition, how it is squirming in its blood and thus dying, He speaks that life-giving word: “Live!” While with the blood the life flows out of the child, He gives life. The wonder of unexpected salvation is repeated with emphasis. The child, forsaken by the parents and given up to death, is accepted by the LORD. He gives it the ability to live. He calls it from death to life, as it were. Applied to the history of Israel, we may have here an allusion to the redemption from Egypt (cf. ). Because of the LORD’s great care, which is first so withheld from the child, it grows up like plants of the field ( ). It comes to great bloom and beauty. Thus, the once despised city grows up into one that is compared to a beautiful, marriageable woman, which is indicated by the formed breasts. The hair grows and becomes long, which speaks of dependence. She is dependent on her Savior for everything. She herself possesses nothing; she is naked and bare. Thus Israel was completely dependent on the LORD in Egypt and in the wilderness.