Ezekiel 16:13Meaning & Commentary from the Church Fathers

The translation of the Septuagint states: ‘And thy upper garments were linen, and threescore and many-colored.’ The various translations render the original Hebrew word for ‘many’ differently, with interpretations highlighting the multicolored aspect of her attire. The narrative illustrates how she is washed, cleansed, and anointed with oil, dressed in a beautifully intricate garment, shod with purple, girded with fine linen, and adorned with opulent jewelry—gold chains on her wrists, rings on her face and ears, and a diadem on her head. Despite the lesser worth of silver, it is noted that she was clad in fine linen and garments of many colors or coverings, emphasizing that her adornment is not limited to her outer appearance; the care extended to her marriage also involves her linens and bed, thus ensuring she lacks nothing in sustenance.

In this spiritual interpretation, she signifies the necessity of being clothed in exquisite garments that provide both beauty and utility without overwhelming her delicate nature. She dined upon the finest wheat flour, pure oil, and exhibited unmatched beauty. Following the description of her attire comes the provision of exquisite food, for Jerusalem is nourished by the best of wheat, honey, and oil, which some suggest represents heavenly nourishment (John 6) and reflects the mystery of the Trinity—not as a differentiation in substance, but illustrating the singular sweetness of the Father, Son, and Holy Spirit. It is also noteworthy that in many offerings, the finest wheat flour is presented, which symbolizes nourishment, as referenced, ‘And they were nourished with wheat from here’ (Psalm 80:17). This is distinct from barley or coarse flour, which are only used when extraordinary zeal stirs within the husbandman. The narrative recalls Devorah from the book of Judges, whose prophetic words are as sweet as honey, representing the Holy Spirit, often referred to in feminine terms as Rua. Furthermore, in the Gospel of the Hebrews, it is noted that the Savior declares, ‘only My Mother, the Holy Spirit, has taken Me.’ The finest flour, derived from bread grains, pertains to the Lord, who asserts, ‘But if a grain of wheat falls into the ground and dies, it bears much fruit’ (John 12:24). The oil, which nourishes and strengthens the weary, serving as fuel for light in the tabernacle of God, is associated with the Father.

This holistic depiction bestows grace upon believers, as articulated by the apostle: ‘The divisions of gifts are but the same Spirit, and the divisions of offices are but the same Lord, and the divisions of works are but the same God’ (1 Cor. 12:4-6). Those who partake of such sustenance, relishing the sweetness of this heavenly bread and the illuminating oil, are renewed in beauty to an extraordinary degree—emphasizing an unmatched allure. The repetition in the phraseology highlights the fullness of her beauty. The term 'reached the kingdom' is absent in the Septuagint, potentially omitted to evade insensitivity toward the king of Egypt, indicating Jerusalem’s divine intention for royalty. Following her elaborate adornment, crowned with gold and silver, and clothed in resplendent garments, Jerusalem attains the status of a queen, for she is the city of the great King, as noted: ‘O God, give Thy judgment to the king, and Thy righteousness to the king’s son’ (Ps. 71:1). In John’s Revelation (Rev. 21), Jerusalem is depicted as a bride prepared for her husband. The Psalms also declare: ‘The queen at thy right hand is presented, she is clothed in gilded robes, and is exalted’ (Psalms 44:10). Nevertheless, all that pertains to Jerusalem can be collectively referenced concerning the Church. If Jerusalem, as stated by the Apostle (Galatians 4), is our mother, and our mother is the Church, then it follows that Jerusalem embodies the Church, the mother of those firstborn who are inscribed in heaven.