Here the Prophet, in a metaphor, relates other benefits of God by which he liberally adorned his people; for we know that nothing has been omitted in God’s pouring forth the riches of his goodness on the people. And as to the explanations which some give of these female ornaments allegorically, I do not approve of it, as they fruitlessly conjecture many trifles which are at variance with each other. First of all, their conjectures may be refuted by the Prophet’s words: then, if we suffer the Prophet’s words to be turned and twisted, what these allegorical interpreters chatter with each other is entirely contrary in their meaning. Let us, therefore, be content with the genuine sense, that God was so generous towards the Israelites that he poured forth all his blessings in enriching them. Now, if one asks how the people were adorned? I answer, in two ways — first, God embraced them with his favor, and promised to be their God, and this was their chief honor; as Moses says they were naked, and their shame was discovered when they set up an idol in the place of God. He now adds a second kind of blessing, when God took care of them in the desert: he appeared by day in a cloud, and by night in a pillar of fire: the water flowed for them from the rock; daily food was given them from heaven, as if God with his own hands had placed it within their mouths: then in his strength they conquered their enemies, and entered the promised land; while he slew the nations for them, and gave them quiet possession and dominion there: then he blessed the land, so that it nourished them abundantly, and made it testify that it was no vain promise that the land should flow with milk and honey. (Exodus 3:17; Exodus 13:21; Exodus 16:15; Exodus 17:6; Exodus 22:25; Numbers 20:11.) Ezekiel includes all these things under necklaces, bracelets, gold, silver, linen garments, broidered work, etc. As to the particular words I will not, accurately insist, unless I shortly touch on a point or two which may occasion doubt.
When he says that he clothed them, רקמה, rekmeh, this is in accordance with eastern customs: for they were accustomed to use clothing of different colors; as Benjamin wore a dress of this kind when he was a boy; and this was no royal splendor on his father’s part, who was a shepherd, but simply the usual custom. At this day, indeed, if any one among us wore a party colored garment, it would not be manly: nay, women who desire such variety in colors show themselves to have cast off all modesty. But among the Orientals, as I have said, this was the usual kind of dress. He afterwards adds, I shod thee with badgers’ skin. I know not why Jerome translates it violet-colored, and others hyacinth: it is sufficiently clear that it was a precious kind of skin. The word is often used by Moses when treating of the tabernacle; for the coverings were of violet-colored skin, and the whole tabernacle was covered with them. The badger was an animal unknown to us: but since he is here treating of shoes, there is no doubt that the skin was more elegant, and more highly esteemed by God. (Exodus 35:23.) Afterwards he adds, I bound thee with fine linen. We know that linen garments were in more frequent use among that people than in Greece or in Italy, or in these parts: for linen was rarely used by the Romans even in their greatest luxury; but in the East they wore linen, as that region is very warm. But we know that linen is very fine, and that they were accustomed to weave transparent veils. Now this clothing was commonly worn by men in the East, though it is by no means manly: nay, in women it is scarcely tolerable. But the priests afterwards adopted the custom, and clothed themselves in linen while performing sacred rites. The Papal priests too — apes in all things — have imitated the custom; and although they do not wear fine linen, yet use linen robes, which they call surplices.
He now adds, and I covered thee with silk, or silken garments, or silk cloth. He adds, that he placed bracelets upon the hands: barbarians call them armlets. This luxury was spread abroad almost everywhere; but the circular ornament which the Prophet adds to it was rejected by other nations. He puts a chain round the neck: chains were in common use as they are this day: nay, to necklaces were added looser chains — double, threefold, and fourfold; for this fault was too common. And what he afterwards adds of the ring was left to the Orientals, for they had jewels hanging from their nostrils: and I wonder why interpreters put earrings here, and then instead of earrings put nose-rings. But the Prophet here means a ring, whence a jewel was hung from the nose; and this with us is ridiculous and deforming: but in those barbarous regions both men and women have gems hanging from both their noses and ears. He adds, a crown on thy head. He does not mean a diadem or crown as a sign of royalty, but an ornament sufficiently common.