Birth - See the margin; the word represents "origin" under the figure of "cutting out stone from a quarry" (compare Isaiah 51:1).

An Amorite - the Amorite, a term denoting the whole people. The Amorites, being a principal branch of the Canaanites, are often taken to represent the whole stock Genesis 15:16; 2 Kings 21:11.

An Hittite - Compare Genesis 26:34. The main idea is that the Israelites by their doings proved themselves to be the very children of the idolatrous nations who once occupied the land of Canaan. Compare Deuteronomy 20:17.

Thy birth and thy nativity is of the land of Canaan - It would dishonor Abraham to say that you sprung from him: ye are rather Canaanites than Israelites. The Canaanites were accursed; so are ye.

Thy father was an Amorite, and thy mother a Hittite - These tribes were the most famous, and probably the most corrupt, of all the Canaanites. So Isaiah calls the princes of Judah rulers of Sodom, Isaiah 1:10; and John the Baptist calls the Pharisees a generation or brood of vipers, Matthew 3:7. There is a fine specimen of this kind of catachresis in Dido's invective against Aeneas: -

Nec tibi Diva parens, generis nec

Dardanus auctor, Perflde;

sed duris genuit te cautibus horrens

Caucasus, Hyrcanaeque admorunt ubera tigres.

Aen. lib. 4:365.

"False as thou art, and more than false, forsworn;

Not sprung from noble blood, nor goddess born:

But hewn from hardened entrails of a rock, -

And rough Hyrcanian tigers gave thee suck."

Dryden.

This is strong: but the invective of the prophet exceeds it far. It is the essence of degradation to its subject; and shows the Jews to be as base and contemptible as they were abominable and disgusting.

And say, thus saith the Lord God unto Jerusalem,.... To the inhabitants of Jerusalem, as the Targum:

thy birth and thy nativity is of the land of Canaan; here the Jewish ancestors for a time dwelt and sojourned, Abraham, Isaac, and Jacob; and so the Targum, Jarchi, Kimchi, and Ben Melech, interpret the first word, "thy habitation" or "sojourning" (f): but whereas it follows, "and thy nativity", this does not solve the difficulty; which may be said to be of the land of Canaan, because their ancestors were born here; for though Abraham was a Chaldean he was called out of Chaldea into the land of Canaan, where Isaac was born; and so was Jacob, the father of the twelve tribes; besides, the Israelites were the successors of the Canaanites in their land, and so seemed to descend from them; and it is not unusual for such to be reckoned the children of those whom they succeed; to which may be added, that they were like to the Canaanites in their manners, particularly in their idolatries; and so their children, as such, are said to be the offspring and descendants of those whose examples they follow, or whom they imitate; see the history of Susannah in the Apocrypha:

"So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart.'' (Susannah 1:56)

thy father was an Amorite, and thy mother an Hittite; Abraham and Sarah, who were, properly speaking, the one the father, the other the mother, of the Jewish nation, were Chaldeans; and neither Amorites nor Hittites; yet, because they dwelt among them; are so called; and especially since before their conversion they were idolaters, as those were; besides, the Jews who descended from Judah, and from whom they have their name, very probably sprung from ancestors who might be Amorites and Hittites: since Judah married the daughter of a Canaanite, and such an one seems to be Tamar, he took for his son Er, and by whom he himself had two sons, Pharez and Zarah, from the former of which the kings of Judah lineally descended, Genesis 37:2; besides, the Jews were the successors of these people, and possessed their land, and imitated them in their wicked practices, Amos 2:10; and these two, the Amorite and Hittite, of all the seven nations, are mentioned, because they were the worst, and the most wicked, Genesis 15:16. The Jews (g) say Terah the father of Abraham, and his ancestors, came from Canaan.

(f) "habitationes tuae", Pagninus, Calvin; "mansiones tuae", Montanus; "habitatio tua", Vatablus, Grotius; so R. Sol. Urbin. Ohel Moed, fol. 30. 1.((g) T. Bab. Sanhedrin, fol. 44. 2. & Gloss. in ib.

And say, Thus saith the Lord GOD to Jerusalem; Thy birth and thy nativity is of the land {a} of Canaan; thy father was an Amorite, and thy mother an Hittite.

(a) You boast to be of the seed of Abraham, but you are degenerate and follow the abominations of the wicked Canaanites as children do the manners of their fathers, Isa 1:4,57:3.

16:3 Jerusalem - The whole race of the Jews. Thy birth - Thy root whence thou didst spring. Thy father - Abraham, before God called him, (as his father and kindred) worshipped strange gods beyond the river, Josh 24:14. An Amorite - This comprehended all the rest of the cursed nations.

birth: Heb. cutting out, or, habitation

3. birth . nativity-thy origin and birth; literally, "thy diggings" (compare Isa 51:1) "and thy bringings forth."

of . Canaan-in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Eze 21:30).

an Amorite . an Hittite-These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Jos 1:4; Am 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Le 18:24, 25, 28; De 18:12). Translate rather, "the Amorite . the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Ge 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Ge 26:34, 35; 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Eze 16:45).

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.