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Chapter 23

Ezekiel 23

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¹The word of the LORD came again to me, saying,

²Son of man, there were two women, the daughters of one mother:

³And they committed lewd deeds in Egypt; they committed lewd deeds in their youth: there were their breasts pressed, and there they were first corrupted.

⁴And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bore sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah.

⁵And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbors.

⁶Who were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.

⁷Thus she committed her lewd deeds with them, with all them that were the chosen men of Assyria, and with all on whom she doted: with all their idols she defiled herself.

⁸Neither left she her lewd deeds brought from Egypt: for in her youth they lay with her, and they first corrupted her, and poured their impurities upon her.

⁹Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted.

¹⁰These uncovered her nakedness: they took her sons and her daughters, and slew her with the sword: and she became famous among women; for they had executed judgment upon her.

¹¹And when her sister Aholibah saw this , she was more corrupt in her inordinate love than she, and in her prostitutions more than her sister in her prostitutions.

¹²She doted upon the Assyrians her neighbors, captains and rulers clothed most gorgeously, horsemen riding upon horses, all of them desirable young men.

¹³Then I saw that she was defiled, that they took both one way.

¹⁴And that she increased her prostitutions: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion.

¹⁵Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:

¹⁶And as soon as she saw them with her eyes she doted upon them, and sent messengers to them into Chaldea.

¹⁷And the Babylonians came to her into the bed of love, and they defiled her with their lewdness, and she was polluted with them, and her mind was alienated from them.

¹⁸So she disclosed her lewd deeds, and exposed her nakedness: then my mind was alienated from her, as my mind was alienated from her sister.

¹⁹Yet she multiplied her prostitutions, in calling to remembrance the days of her youth, in which she had played the harlot in the land of Egypt.

²⁰For she doted upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.

²¹Thus thou calledst to remembrance the lewdness of thy youth, by being corrupted by the Egyptians in thy youth.

²²Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side;

²³The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses.

²⁴And they shall come against thee with chariots, wagons, and wheels, and with an assembly of people, which shall set against thee buckler and shield and helmet on every side: and I will set judgment before them, and they shall judge thee according to their judgments.

²⁵And I will set my jealousy against thee, and they shall deal furiously with thee: they shall take away thy nose and thy ears; and thy remnant shall fall by the sword: they shall take thy sons and thy daughters; and thy residue shall be devoured by the fire.

²⁶They shall also strip thee of thy clothes, and take away thy fair jewels.

²⁷Thus will I make thy lewdness to cease from thee, and thy adultery brought from the land of Egypt: so that thou shalt not lift up thy eyes to them, nor remember Egypt any more.

²⁸For thus saith the Lord GOD; Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy mind is alienated:

²⁹And they shall treat thee with hatred, and shall take away all thy labor, and shall leave thee naked and bare: and the nakedness of thy prostitutions shall be disclosed, both thy lewdness and thy prostitutions.

³⁰I will do these things to thee, because thou hast gone astray after the heathen, and because thou art polluted with their idols.

³¹Thou hast walked in the way of thy sister; therefore will I give her cup into thy hand.

³²Thus saith the Lord GOD; Thou shalt drink of thy sister's cup deep and large: thou shalt be treated with scorn and had in derision; it containeth much.

³³Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.

³⁴Thou shalt even drink it, and empty it to the dregs, and thou shalt break its pieces, and pluck off thy own breasts: for I have spoken it , saith the Lord GOD.

³⁵Therefore thus saith the Lord GOD; Because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy prostitutions.

³⁶The LORD said moreover to me; Son of man, wilt thou judge Aholah and Aholibah? yes, declare to them their abominations;

³⁷That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bore to me, to pass for them through the fire , to devour them .

³⁸Moreover this they have done to me: they have defiled my sanctuary in the same day, and have profaned my sabbaths.

³⁹For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and lo, thus have they done in the midst of my house.

⁴⁰And furthermore, that ye have sent for men to come from far, to whom a messenger was sent; and lo, they came: for whom thou didst wash thyself, paint thy eyes, and deck thyself with ornaments,

⁴¹And sattest upon a stately bed and a table prepared before it, upon which thou hast set my incense and my oil.

⁴²And a voice of a multitude being at ease was with her: and with the men of the common sort were brought Sabeans from the wilderness, who put bracelets upon their hands, and beautiful crowns upon their heads.

⁴³Then said I to her that was old in adulteries, Will they now commit lewd deeds with her, and she with them ?

⁴⁴Yet they went in to her, as they go in to a woman that playeth the harlot: so they went in to Aholah and to Aholibah, the lewd women.

⁴⁵And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.

⁴⁶For thus saith the Lord GOD; I will bring up a company upon them, and will give them to be removed and plundered.

⁴⁷And the company shall stone them with stones, and dispatch them with their swords; they shall slay their sons and their daughters, and burn their houses with fire.

⁴⁸Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness.

⁴⁹And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols: and ye shall know that I am the Lord GOD.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

The idolatries of Samaria and Jerusalem are represented in this chapter by the bad practices of two common harlots, for which God denounces severe judgments against them, vv. 1-49. See the sixteenth chapter, where the same metaphor is enlarged upon as here, it being the prophets view to exude the utmost detestation of the crime against which he inveighs.

Verse 2

Son of man, there were two women - All the Hebrews were derived from one source, Abraham and Sarah; and, till the schism under Rehoboam, formed but one people: but as these ten tribes and a half separated from Judah and Benjamin, they became two distinct people under different kings; called the kingdom of Judah, and the kingdom of Israel. They are called here, because of their consanguinity, two sisters. The elder, Samaria, (for there was the seat of government for the kingdom of Israel), was called אהלה aholah, "a tent." The younger, Judah, was called אהליבה aholibah, "my tent is in her," because the temple of God was in Jerusalem, the seat of the government of the kingdom of Judah.

Verse 5

And Aholah played the harlot - Without entering into detail here, or following the figures, they both became idolatrous, and received the impure rites of the Egyptians, Assyrians, and Chaldeans, of which connection the prophet speaks here as he did in chap. 16, which see. In this chapter there are many of what we would call indelicate expressions, because a parallel is run between idolatry and prostitution, and the circumstances of the latter illustrate the peculiarities of the former. In such cases, perhaps, the matter alone was given to the prophet, and he was left to use his own language, and amplify as he saw good. Ezekiel was among the Jews what Juvenal was among the Romans, - a rough reprover of the most abominable vices. They both spoke of things as they found them; stripped vice naked, and scourged it publicly. The original is still more rough than the translation; and surely there is no need of a comment to explain imagery that is but too generally understood. I have said enough on Ezekiel 16, and to that I must refer the reader. It is true that there are a few things here in the shade that might be illustrated by anatomy; and it would not be difficult to do it: but they are not necessary to salvation, and I shall not take off the covering. They were sufficiently understood by those for whose use they were originally designed.

Verse 6

Clothed with blue - The purple dye was highly valued among the ancients, and at first was only used by kings, at last it was used among the military, particularly by officers of high rank in the country.

Verse 14

Men pourtrayed upon the wall - See on Eze 8:10 (note).

Verse 20

She doted upon their paramours - פלגשיהם pillagsheyhem, their harlots or concubines. Anciently harlot meant in our language either the male or female prostitute. Whose flesh is as the flesh of asses - See on Eze 16:25 (note).

Verse 23

Pekod, and Shoa, and Koa - פקוד ושוע וקוע. These names have been thought to designate certain people bordering on the Chaldeans; but no geographer has ever been able to find them out. In our old translations these names were considered appellatives - rulers, mighty men, and tyrants. Others, following the literal import of the words, have translated, visiting, shouting and retreating. Others have applied them to the habits of the Chaldean soldiers. Pekod signifying the muster or review of armies; Shoa, the magnificence of their uniform and arms; and Koa, the marks or embroidery of the clothes of the captains and generals. Grotius thought that they might be names of contiguous nations: Pekod, the Bactrians; Shoa, a people of Armenia; and Boa, the Medes. I have nothing to add that would satisfy myself, or be edifying to my readers.

Verse 25

Shall take away thy nose - A punishment frequent among the Persians and Chaldeans, as ancient authors tell. Adulteries were punished in this way; and to this Martial refers: - Quis tibi persuasit nares abscindere moecho? "Who has counselled thee to cut off the adulterer's nose?" Women were thus treated in Egypt. See Calmet.

Verse 26

They shall also strip thee - See on Eze 16:39 (note).

Verse 32

Thou shalt drink of thy sister's cup - Thou shalt be ruined and desolated as Samaria was.

Verse 34

Thou shalt - pluck off thine own breasts - Thou shalt tear them; a frequent action in extreme sorrow and desolation. Weeping, tearing the bosom, and beating the breasts. Tunc vero rupique sinus, et pectora planxi. Ovid's Ep. 5.

Verse 38

They have defiled my sanctuary - By placing idols there.

Verse 40

Thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments - This is exactly the way in which a loose female in Bengal adorns herself to receive guests. She first bathes, then rubs black paint around her eyes, and then covers her body with ornaments. - Ward's Customs.

Verse 41

And satest upon a stately bed - Hast raised a stately altar to thy idols; probably alluding to that which Ahaz ordered to be made, after the similitude of that which he saw at Damascus. The bed here is in allusion to the sofas on which the ancients were accustomed to recline at their meals; or to the couches on which they place Asiatic brides, with incense pots and sweetmeats on a table before them.

Verse 42

And a voice of a multitude - This seems to be an account of an idolatrous festival, where a riotous multitude was assembled, and fellows of the baser sort, with bracelets on their arms and chapters on their heads, performed the religious rites.

Verse 45

And the righteous men - אנשים צדיקים anashim tsaddikim. The Chaldeans, thus called because they are appointed by God to execute judgment on these criminals.

Verse 47

Shall stone them with stones - As they did adulteresses under the law. See Lev 20:10; Deu 22:22, compared with Joh 8:3.

Verse 48

Thus will I cause lewdness to cease - Idolatry; and from that time to the present day the Jews never relapsed into idolatry.

Verse 49

Ye shall bear the sins of your idols - The punishment due to your adultery; your apostasy from God, and setting up idolatry in the land.

Introduction

ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49) two . . . of one mother--Israel and Judah, one nation by birth from the same ancestress, Sarah.

Verse 3

Even so early in their history as their Egyptian sojourn, they committed idolatries (see on Eze 20:6-8; Jos 24:14). in their youth--an aggravation of their sin. It was at the very time of their receiving extraordinary favors from God (Eze 16:6, Eze 16:22). they bruised--namely, the Egyptians.

Verse 4

Aholah--that is, "Her tent" (put for worship, as the first worship of God in Israel was in a tent or tabernacle), as contrasted with Aholibah, that is, "My tent in her." The Beth-el worship of Samaria was of her own devising, not of God's appointment; the temple-worship of Jerusalem was expressly appointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (Exo 25:8; Lev 26:11-12; Jos 22:19; Psa 76:2). the elder--Samaria is called "the elder" because she preceded Judah in her apostasy and its punishment. they were mine--Previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God therefore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to them.

Verse 5

when . . . mine--literally, "under Me," that is, subject to Me as her lawful husband. neighbours--On the northeast the kingdom of Israel bordered on that of Assyria; for the latter had occupied much of Syria. Their neighborhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprobation here, tended to this (Kg2 15:19; Kg2 16:7, Kg2 16:9; Kg2 17:3; Hos 8:9).

Verse 6

blue--rather, "purple" [FAIRBAIRN]. As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (compare Isa 10:8). horsemen--cavaliers.

Verse 7

all their idols--There was nothing that she refused to her lovers.

Verse 8

whoredoms brought from Egypt--the calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her alliances with Egypt politically are also meant (Isa 30:2-3; Isa 31:1). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Judah (Ch2 12:2-4).

Verse 9

God, in righteous retribution, turned their objects of trust into the instruments of their punishment: Pul, Tiglath-pileser, Esar-haddon, and Shalmaneser (Kg2 15:19, Kg2 15:29; Kg2 17:3, Kg2 17:6, Kg2 17:24; Ezr 4:2, Ezr 4:10). "It was their sin to have sought after such lovers, and it was to be their punishment that these lovers should become their destroyers" [FAIRBAIRN].

Verse 10

became famous--literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others. women--that is, neighboring peoples.

Verse 11

Judah, the southern kingdom, though having the "warning" (see on Eze 23:10) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (Eze 16:47, Eze 16:51; Jer 3:11).

Verse 12

(Eze 23:6, Eze 23:23). most gorgeously--literally, "to perfection." GROTIUS translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.

Verse 13

one way--both alike forsaking God for heathen confidences.

Verse 14

vermilion--the peculiar color of the Chaldeans, as purple was of the Assyrians. In striking agreement with this verse is the fact that the Assyrian sculptures lately discovered have painted and colored bas-reliefs in red, blue, and black. The Jews (for instance Jehoiakim, Jer 22:14) copied these (compare Eze 8:10).

Verse 15

exceeding in dyed attire--rather, "in ample dyed turbans"; literally, "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly colored tunics, scarfs, girdles, and head-dresses or turbans, varying in ornaments according to the rank. Chaldea, . . . land of their nativity--between the Black and Caspian Seas (see on Isa 23:13). princes--literally, a first-rate military class that fought by threes in the chariots, one guiding the horses, the other two fighting.

Verse 16

sent messengers . . . into Chaldea-- (Eze 16:29). It was she that solicited the Chaldeans, not they her. Probably the occasion was when Judah sought to strengthen herself by a Chaldean alliance against a menaced attack by Egypt (compare Kg2 23:29-35; Kg2 24:1-7). God made the object of their sinful desire the instrument of their punishment. Jehoiakim, probably by a stipulation of tribute, enlisted Nebuchadnezzar against Pharaoh, whose tributary he previously had been; failing to keep his stipulation, he brought on himself Nebuchadnezzar's vengeance.

Verse 17

alienated from them--namely, from the Chaldeans: turning again to the Egyptians (Eze 23:19), trying by their help to throw off her solemn engagements to Babylon (compare Jer 37:5, Jer 37:7; Kg2 24:7).

Verse 18

my mind was alienated from her--literally, "was broken off from her." Just retribution for "her mind being alienated (broken off) from the Chaldeans" (Eze 23:17), to whom she had sworn fealty (Eze 17:12-19). "Discovered" implies the open shamelessness of her apostasy.

Verse 19

Israel first "called" her lusts, practised when in Egypt, "to her (fond) remembrance," and then actually returned to them. Mark the danger of suffering the memory to dwell on the pleasure felt in past sins.

Verse 20

their paramours--that is, her paramours among them (the Egyptians); she doted upon their persons as her paramours (Eze 23:5, Eze 23:12, Eze 23:16). flesh--the membrum virile (very large in the ass). Compare Lev 15:2, Margin; Eze 16:26. issue of horses--the seminal issue. The horse was made by the Egyptians the hieroglyphic for a lustful person.

Verse 21

calledst to remembrance--"didst repeat" [MAURER]. in bruising--in suffering . . . to be bruised.

Verse 22

lovers . . . alienated-- (Eze 23:17). Illicit love, soon or late, ends in open hatred (Sa2 13:15). The Babylonians, the objects formerly of their God-forgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment.

Verse 23

Pekod, &c.-- (Jer 50:21). Not a geographical name, but descriptive of Babylon. "Visitation," peculiarly the land of "judgment"; in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment. Shoa . . . Koa--"rich . . . noble"; descriptive of Babylon in her prosperity, having all the world's wealth and dignity at her disposal. MAURER suggests that, as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divided at "Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and . . . Chaldeans" in the first hemistich; "Pekod" meaning "prefects"; Shoa . . . Koa, "rich . . . princely." desirable young men--strong irony. Alluding to Eze 23:12, these "desirable young men" whom thou didst so "dote upon" for their manly vigor of appearance, shall by that very vigor be the better able to chastise thee.

Verse 24

with chariots--or, "with armaments"; so the Septuagint; "axes" [MAURER]; or, joining it with "wagons," translate, "with scythe-armed wagons," or "chariots" [GROTIUS]. weels--The unusual height of these increased their formidable appearance (Eze 1:16-20). their judgments--which awarded barbarously severe punishments (Jer 52:9; Jer 29:22).

Verse 25

take away thy nose . . . ears--Adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. How just the retribution, that the features most bejewelled should be mutilated! So, allegorically as to Judah, the spiritual adulteress.

Verse 26

strip . . . of . . . clothes--whereby she attracted her paramours (Eze 16:39).

Verse 27

Thus . . . make . . . lewdness to cease--The captivity has made the Jews ever since abhor idolatry, not only on their return from Babylon, but for the last nineteen centuries of their dispersion, as foretold (Hos 3:4).

Verse 28

(Eze 23:17-18; Eze 16:37).

Verse 29

take away . . . thy labour--that is, the fruits of thy labor. leave thee naked--as captive females are treated.

Verse 31

her cup--of punishment (Psa 11:6; Psa 75:8; Jer 25:15, &c.). Thy guilt and that of Israel being alike, your punishment shall be alike.

Verse 34

break . . . sherds--So greedily shalt thou suck out every drop like one drinking to madness (the effect invariably ascribed to drinking God's cup of wrath, Jer 51:7; Hab 2:16) that thou shalt crunch the very shreds of it; that is, there shall be no evil left which thou shalt not taste. pluck off thine own breasts--enraged against them as the ministers to thine adultery.

Verse 35

forgotten me-- (Jer 2:32; Jer 13:25). cast me behind thy back-- (Kg1 14:9; Neh 9:26). bear . . . thy lewdness--that is, its penal consequences (Pro 1:31).

Verse 36

A summing up of the sins of the two sisters, especially those of Judah. wilt thou judge--Wilt thou (not) judge (see on Eze 20:4)?

Verse 38

the same day--On the very day that they had burned their children to Molech in the valley of Gehenna, they shamelessly and hypocritically presented themselves as worshippers in Jehovah's temple (Jer 7:9-10).

Verse 40

messenger was sent--namely, by Judah (Eze 23:16; Isa 57:9). paintedst . . . eyes-- (Kg2 9:30, Margin; Jer 4:30). Black paint was spread on the eyelids of beauties to make the white of the eye more attractive by the contrast, so Judah left no seductive art untried.

Verse 41

bed--divan. While men reclined at table, women sat, as it seemed indelicate for them to lie down (Amo 6:4) [GROTIUS]. table--that is, the idolatrous altar. mine incense--which I had given thee, and which thou oughtest to have offered to Me (Eze 16:18-19; Hos 2:8; compare Pro 7:17).

Verse 42

Sabeans--Not content with the princely, handsome Assyrians, the sisters brought to themselves the rude robber hordes of Sabeans (Job 1:15). The Keri, or Margin, reads "drunkards." upon their hands--upon the hands of the sisters, that is, they allured Samaria and Judah to worship their gods.

Verse 43

Will they, &c.--Is it possible that paramours will desire any longer to commit whoredoms with so worn-out an old adulteress?

Verse 45

the righteous men--the Chaldeans; the executioners of God's righteous vengeance (Eze 16:38), not that they were "righteous" in themselves (Hab 1:3, Hab 1:12-13).

Verse 46

a company--properly, "a council of judges" passing sentence on a criminal [GROTIUS]. The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God.

Verse 47

stones--the legal penalty of the adulteress (Eze 16:40-41; Joh 8:5). Answering to the stones hurled by the Babylonians from engines in besieging Jerusalem. houses . . . fire--fulfilled (Ch2 36:17, Ch2 36:19).

Verse 48

(Eze 23:27). that all . . . may be taught not to do, &c.-- (Deu 13:11).

Verse 49

bear the sins of your idols--that is, the punishment of your idolatry. know that I am the Lord God--that is, know it to your cost . . . by bitter suffering. Next: Ezekiel Chapter 24

Introduction

INTRODUCTION TO EZEKIEL 23 In this chapter the idolatries of Israel and Judah are represented under the metaphor of two harlots, and their lewdness. These harlots are described by their descent; by the place and time in which they committed their whoredoms; by their names, and which are explained, Eze 23:1, the idolatries of Israel, or the ten tribes, under the name of Aholah, which they committed with the Assyrians, and which they continued from the Egyptians, of whom they had learned them, are exposed, Eze 23:5, and their punishment for them is declared, Eze 23:9 then the idolatries of Judah, or the two tribes, under the name of Aholibah, are represented as greater than those of the ten tribes, Eze 23:11, which they committed with the Assyrians, Eze 23:12, with the Chaldeans and Babylonians, Eze 23:13 in imitation of the Egyptians, reviving former idolatries learnt of them, Eze 23:19, wherefore they are threatened, that the Chaldeans, Babylonians, and Assyrians, should come against them, and spoil them, and carry them captive, Eze 23:22, and the prophet is bid to declare the abominable sin of them both, Eze 23:36, and to signify that they should be judged after the manner of adulteresses, should be stoned, and dispatched with swords, their sons and their daughters, and their houses burnt with fire; by which means their adulteries or idolatries should be made to cease, Eze 23:45

Verse 1

The word of the Lord came unto me,.... The word of prophecy, as the Targum; another prophecy, one upon the same subject, as in Eze 16:1, saying; as follows:

Verse 2

Son of man, there were two women,.... Or two nations and kingdoms, the kingdom of Israel or the ten tribes, and the kingdom of Judah or the two tribes. So the Targum, "son of man, prophesy concerning two provinces, which are as two women:'' the daughters of one mother; either Sarah the wife of Abraham, from whom they sprung; or because they were originally one kingdom and nation; so they were when they came out of Egypt, and during the times of the judges, and in the reigns of David and Solomon; but became two in the days of Rehoboam the son of Solomon, from whom ten tribes revolted, and set up a separate kingdom, with Jeroboam at the head of it.

Verse 3

And they committed whoredoms in Egypt,.... When they were but one body, one nation; and while they sojourned as strangers in that land they learned and practised the idolatries of it, Jos 24:14, and so the Targum, "and they erred in Egypt, after the worship of their idols they erred, and there they corrupted their works:'' they committed whoredoms in their youth; as soon as they were come out of Egypt, and were formed into a political and ecclesiastical state, had the law of God given them, and promised obedience to him, and were espoused by him, which times are called the days of their youth and espousal, Jer 2:2, and then were they guilty of whoredom, or spiritual adultery, which idolatry, in making and worshipping the golden calf, after the manner of Egypt; and in joining themselves to Baalpeor, the god of the Moabites, Exo 32:1; there were their breasts pressed, there they bruised the teats of their virginity; that is, the Egyptians, who drew them into idolatry, and with whom they committed it; which is expressed by the actions of adulterous persons, suggesting that, before this, they were as chaste and pure virgins to God, adhered to his worship, and served him only, and were not defiled with the superstition and idolatry of the Heathens: or, "they made (l) the teats or paps of their virginity"; that is, made them swell and increase, being impregnated by them, and their idolatry completed; or to move and heave being pressed. (l) "fecerant mammas", Starckius; "fecerent ut earam mammae agrerent", Gussetius; "sese commovendo scilicet, in contentione libidinis aestuantes, et pectoris anheli reciprocationem sequentes", ib. p. 652. "ibi subagitarunt ubera virginum", Coeccius.

Verse 4

And the names of them were Aholah the elder,.... Or, "the greater" (m) meaning the ten tribes of Israel, which were more in number than Judah, and greater in power and riches; their name, Aholah, signifies "her tent or tabernacle", which was entirely their own, and not the Lord's: their worship, and places of worship, were of their own appointing, namely, their calves at Dan and Bethel; God had nothing to do with them, there he did not dwell; his tabernacle was not there, that was at Salem, Psa 76:1, and Aholibah her sister; which name signifies "my tent or tabernacle is in her": this is the name of Judah or the two tribes, in which stood the temple of the Lord, where he was worshipped, and where he dwelt: some think these were proper names of two Egyptian harlots; others think there is allusion to the wife of Esau, Gen 36:2, and they were mine; or, "I had them (n)"; when they were together; they were originally espoused unto him; he avouched them to be his people, and they avouched him to be their God; he chose them for himself above all other people, and they professed themselves to be his, and promised to serve and worship him; and for a while did continue in his service and worship: and they bare sons and daughters; to the Lord, whom they brought up in the fear of God, and taught them to serve him: the phrase is expressive of their increase, and of their happiness and prosperity, while they adhered to the pure worship of God: thus were their names; this is the application of them: "Samaria is Aholah"; or Aholah signifies Samaria, which was the metropolis of Ephraim, and belonged to the ten tribes, and is put for the whole, Isa 7:9, "and Jerusalem Aholibah"; or Aholibah designs Jerusalem, the head city of Judah, and stands for the two tribes of Judah and Benjamin. (m) "major", Junius and Tremellius, Polanus, Starckius. (n) "et habui eos", V. L. Heb.; "facte sunt mihi", Piscator; "sub uxores", Grotius.

Verse 5

And Aholah played the harlot when she was mine,.... His married wife, and so ought to have cleaved to him alone: or, under me (o); under his cover, power, and protection, and therefore it was their interest to serve him only: or, "instead of me" (p); or, as the Syriac version, "besides me": they worshipped other gods in the room of the true God, or other gods besides him. The Targum is, "and Aholah erred from my worship;'' the ten tribes fell into idolatry, when they were God's professing people: and she doted on her lovers; whom she loved even to madness; she was mad with love, to the idols, temples, altars, and idolatrous worship of the Heathens; particularly doted "on the Assyrians her neighbours"; who were become so by the conquest of Syria; and these they treated as their neighbours, and sought to have them to be their allies and confederates; courted their help and assistance, and gave them much money for that purpose; as Menahem gave to Pul king of Assyria a thousand talents of silver, to confirm the kingdom in his hand, Kg2 15:19. (o) "sub me", Pagninus, Montanus, Munster, Tigurine version. Piscator, Cocceius, Starckius. (p) "Exteros excipiens loco meo", Junius & Tremellius, Polanus.

Verse 6

Which were clothed with blue,.... A colour the Assyrians were fond of, and clothed their soldiers in, and was taking to the eye; and is mentioned, because that men, finely clothed find beautifully arrayed, are more engaging to women, who are fond of dress: captains and rulers; men of power and authority in military and civil affairs, either in the camp, or in the court; officers either in the army, or in the king's palace; and which was a recommendation of them: desirable young men; for their youth, strength, beauty, and honourable employments and offices: horsemen riding upon horses: of which there was a scarcity in Judea; wherefore such were the more desirable to them, as appearing more grand, and being more serviceable and helpful to them.

Verse 7

Thus she committed her whoredoms with them,.... Entered into alliance with them, and joined them in their idolatrous worship: with all them that were the chosen men of Assyria; before described by their habit, office, and age: and with all on whom she doted; had an insatiable desire and lust after: with all their idols she defiled herself; worshipped all the idols the Assyrians did; and which were defiling, as they must needs be, since, as the word used signifies, they were dunghill gods.

Verse 8

Neither left she her idols brought from Egypt,.... Though the Israelites took in the gods of the Assyrians into their worship, they did not relinquish the golden calves set up at Dan and Bethel, in imitation of the Egyptian deities; the idolatrous worship of which they learned in Egypt, and brought from thence: for in her youth they lay with her; the Egyptians enticed the Israelites to idolatry when among them, as soon as they began to be a people; See Gill on Eze 23:3, and they bruised the breasts of her virginity; who before retained the pure worship of God, and was like a chaste virgin: and poured their whoredom upon her; expressive of the numerous acts of idolatry committed together by them.

Verse 9

Wherefore I have delivered her into the hand of her lovers,.... To destruction; their persons, families, riches, and kingdom itself: into the hand of the Assyrians, on whom she doted; first into the hands of Pul, then Tiglathpileser, then Shalmaneser, all kings of Assyria, by whom they were spoiled or carried captive; by the two first in part, by the last wholly; see Kg2 15:19.

Verse 10

These discovered her wickedness,.... That is, stripped them of all their substance: they took her sons and her daughters; and carried them captive: and slew her with the sword; put an end to the kingdom of Israel, or the ten tribes, and which was never recovered to this day: and she became famous among women; or among the provinces, as the Targum; she became famous, or rather infamous, among other nations; was talked of for her sins, her whoredoms and idolatries, and the vengeance of God upon her for them; she became a byword and a proverb among the kingdoms of the world for her wickedness and her destruction: for they had executed judgment upon her; that is, the Assyrians, who were the instruments in God's hand in doing justice to her, and inflicting his judgments on her, and for that she became famous.

Verse 11

And when her sister Aholibah saw this,.... The two tribes of Judah and Benjamin, when, they saw the idolatries the ten tribes fell into, and the destruction which came upon them for the same; instead of receiving instruction, and taking caution by all this, she was more corrupt in her inordinate love than she; in courting the friendship, alliance, and help of their Heathen neighbours: and in her whoredoms more than her sister in her whoredoms; guilty of more idolatries than the ten tribes, as in the times of Manasseh; see Jer 2:28.

Verse 12

She doted upon the Assyrians her neighbours,.... As in the times of Ahaz, who sent to Tiglathpileser, king of Assyria, for help; and from whence he took the pattern of an altar, and had one built like it at Jerusalem, and offered upon it, Kg2 16:7, captains and rulers clothed most gorgeously; or "perfectly" (q); with all kind of precious garments, and of all manner of colours; not with blue only, but purple, scarlet, crimson, &c. horsemen riding upon horses, all of them desirable young men; See Gill on Eze 23:6. (q) "omni genera pulchrarum vestinto", Pagninus; "absoluto vestira", Montanus; "perfectione, sive universitate, sub. vestium", Vatablus; "perfectissime", Janius & Tremellius, Polanus; "perfecto ornatu", Piscator; "vestitos accurate", Cocceius.

Verse 13

Then I saw that she was defiled,.... With idols, and the worship of them, Eze 23:7, that they took both one way; the same way of idolatry; worshipped the same idols, lived the same course of life, were guilty of the same sin, both Israel and Judah.

Verse 14

And that she increased her whoredoms,.... Added to the number of her idols, increased her idols, and even was guilty of more than her sister: for when she saw men portrayed on the wall; of the temple, as idols were, Eze 8:10 or upon the wall of a private house, where they were worshipped as household gods: the images of the Chaldeans portrayed with vermilion: the images of their heroes, who after death were deified; and these, being drawn upon the wall with vermilion, which, being mixed with ceruse, made a flesh colour, were worshipped; as Bel, Nebo, Merodach, which are names of their idols, Isa 46:1 or these were graven on the walls, or etched out upon them with minium or red lead; or rather were "painted" (r), as some render the word, with minium, vermilion, or cinnabar, which are the same; See Gill on Jer 22:14, and it may be observed, that it was usual with the Heathens to paint the images and statues of their gods with these. Thus Virgil (s) represents Pan, the god of Arcadia, coloured red with minium or vermilion; and Pausanius (t) speaks of the statue of Bacchus being besmeared with cinnabar: and Pliny (u) says the face of the image of Jupiter used to be anointed with minium or vermilion on festival days; and observes, that the nobles of Ethiopia used to colour themselves all over with it; this being the colour of the images of their gods, which they reckoned more august, majestic, and sacred. Hence the Romans, in their triumphs, used to paint themselves with vermilion; particularly it is said of Augustus Caesar, that he did this to make himself the more conspicuous and respectable, after the example of the Assyrians and Medes (w): and the triumphers chose to be rubbed all over with a red colour, that they might, according to Isidore (x), resemble the divine fire. (r) "depictas sinopide", Pagninus; "pictas minio", Piscator. (s) "Pan deus Arcadiae venit, quem vidimus ipsi Sanguineis ebuli baccis, minioque rubentern." Bucolic. Eclog. 10. (t) Achaica, sive l. 7. p. 452. & Arcadica, sive l. 8. p. 520. (u) Nat. Hist. l. 33. c. 7. (w) Alex. ab Alex. Genial. Dier. l. 6. c. 6. p. 332. (x) Originum, l. 18. c. 2.

Verse 15

Girded with girdles upon their loins,.... As a token of dignity and authority; see Isa 11:5, which was the peculiar custom of the Babylonians, as Kimchi, from the Talmudists, observes: "exceeding in dyed attire upon their heads"; having turbans of various colours upon their heads, after the manner of the Persians: all of them princes to look to; bore the resemblance of kings, princes, and the great men of the earth, and whose images indeed they were; even of such who in their lifetime were famous for military exploits, or for some excellency or another, either real or pretended, and after death reckoned among the gods, and worshipped: after the manner of the Babylonians of Chaldea, the land of their nativity; either where these heroes were born whose images were portrayed; or where Abraham, the father of the Jewish nation, was born, and so called from thence the land of their nativity; putting them in mind of their original, and of the idolatries of their ancestors, which they were now returning to.

Verse 16

And as soon as she saw them with her eyes, she doted upon them,.... As lustful women, on the sight of the pictures of men, fall in love with them, and are mad after them; such a vehement desire after the idols of the Chaldeans prevailed, upon seeing their images: and sent messengers unto them in Chaldea; to make alliances with the Chaldeans, and to have their idols, and worship them.

Verse 17

And the Babylonians came to her in the bed of love,.... Entered into alliance with the Jews, and worshipped together in the same idols' temple. Jarchi thinks this refers to the messengers of the king of Babylon to Hezekiah; who were gladly received by him, and to whom he showed all the treasures of his house: and they defiled her with their whoredom; or with their idols, as the Targum; they drew them into their idolatrous practices; which were defiling them, and by which they were corrupted from the simplicity of the true worship of God: and she was polluted with them, and her mind was alienated from them: or "plucked", or "disjoined from them" (y); the Chaldeans, broke league and covenant with them, hating them as much as before they doted upon them; this was done in the times of Jehoiakim and Zedekiah, who rebelled against the king of Babylon, Kg2 24:1 as it often is the case with lewd women, when they have satisfied their lust with their gallants, loath and despise them, and cast them off. (y) "avulsa est", Munster; "et luxata est anima ipsius ab eis", Junius & Tremellius, Polanus.

Verse 18

So she discovered her whoredoms, and discovered her nakedness,.... The Jews did not cease from their idolatries when they broke with the Babylonians; but were rather more frequent and impudent in them, and courted the friendship and alliance of other Heathen nations, and their worship; even as a lewd woman, when she has cast off her former lovers, does not leave her lewdness, but seeks after others; and by her impudence in discovering her whoredoms, and her nakedness, and by all the signs of a prostitute, draws in others to commit lewdness with her: then my mind was alienated from her, like as my mind was alienated from her sister; as a virtuous husband is alienated from an adulterous wife, and cannot admit her to his bed and board, so the mind of the Lord was alienated from the Jews, because of their idolatries; nor could he favour them with his presence, and the blessings of his providence and goodness, as he had formerly done; even as his mind had been alienated, on the same account, from the ten tribes of Israel, and which he showed by suffering them to be carried captive.

Verse 19

Yet she multiplied her whoredoms,.... Though the Lord frowned upon the Jews in the times of Jehoiakim and Zedekiah, yet still they went on, and increased their alliances and idolatries with the Heathen nations: in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt; they called to mind with pleasure the idolatries of their fathers in Egypt, and committed the same themselves; they sent ambassadors to Egypt, in the times of Zedekiah, for help and assistance, and to enter into alliance with them, when they renewed among them the idolatries of that nation; see Eze 17:15.

Verse 20

For she doted upon their paramours,.... Or "concubines" (z); the neighbouring nations and allies of the Egyptians, whose friendship the Jews courted, and whose idols they served: the Septuagint and Arabic versions wrongly read the Chaldeans: whose flesh is as the flesh of asses, and whose issue is like the issue of horses; by "flesh" is meant the "membrum virile", which in asses is very large, and therefore dedicated to Priapus by the Heathens; and vast is the profusion of seed in coitus by horses, to which the flesh and issue of the Egyptian paramours are compared; who were very libidinous, and therefore desirable to insatiable women; all which serves to express the eagerness of the people of the Jews after idolatry. (z) "equecubinas eorum", Vatablus, so Junius & Tremellius, Polanus; "concubitores", Munster, Tigurine version; "cinaedos", Castalio; and, as Ben Melech observes, these were men, and not women.

Verse 21

Thus thou calledst to remembrance the lewdness of thy youth,.... By committing the same; the same idolatries their fathers committed in Egypt they now committed, being in alliance with the same people: or, thou causest to be visited the lewdness of thy youth (a); by the Lord, who remembered their sins, and punished them for them: in bruising thy teats by the Egyptians for the paps of thy youth: committing spiritual fornication, that is, idolatry with them; signified by pressing and bruising the breasts and paps of virgins, by corporeal fornication with them. (a) "et visitasti scelus adolescestiae, vel pueritiae tuae", Piscator, Starckius; i.e. "visitari fecisti a Deo", a Lapide.

Verse 22

Therefore, O Aholibah, thus saith the Lord God,.... Or, ye two tribes of Benjamin and Judah, hear what the Lord says unto you: behold, I will raise up thy lovers against thee; the Chaldeans, whom they had formerly loved, and in whose alliance they were, and whose idols they worshipped: from whom thy mind is alienated; having broke covenant with them, and cast off their yoke, and rebelled against them: and I will bring them against thee on every side; to besiege and encompass Jerusalem on every side with their army, as they did, so that there was no escaping.

Verse 23

The Babylonians, and all the Chaldeans,.... Both the inhabitants of the city of Babylon, called in the Hebrew text the children of Babylon, and all the inhabitants of the several parts of the country of Chaldean, of which Babylon was the metropolis: Pekod, and Shoa, and Koa; the Vulgate Latin version, and so Jerom, take these words to be appellatives, and render them noblemen, tyrants, and princes; as some mentioned by Jarchi do, governors, princes, and rulers; and Kimchi (b) thinks they are the titles of the Babylonian princes spoken of in Jeremiah, as Nebuzaradan. Nebushasban, Rabsaris, Rabmag, &c. Jer 39:3, but with others they are the proper names of persons or places: and so the Targum calls them, Pekodaites, Shoaites, and Koaites; that is, the inhabitants of places so called; and certain it is that Pekod was a province of Babylon, Jer 50:21, which, according to Junius, lay between the two rivers Tigris and Lycus, and in which was the famous city of Nineveh; and, according to him, Shoa, or the Shoaites, lay between the rivers Lycus and Gorgus, among where were the Adiabeni, and the town called Siai by Ptolemy; and the Koaites were situated in the inward part of Assyria, by Arbelitis, where formerly was the fortified town of Koah, by historians called Gauga; and by Strabo Gaugamela. Grotius thinks that Pekod are the Bactriani; and that Shoa is Siai in Armenia with Ptolemy; and that Koa is Choana of Media, with the same Ptolemy; but, be they who they will, they were such people as were to come with the Chaldean army against the Jews: and all the Assyrians with them: which were now one people with the Chaldeans and Babylonians, by whom formerly the ten tribes were carried captive: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses; persons of high rank and dignity, in chief offices at court or in the camp, all in the bloom and strength of youth; men of name and renown for their honour and valour; and all well mounted, a famous cavalry of them; and who before were lovely on these accounts, when they were their gallants and lovers, their confederates and allies, but now formidable and terrible being their enemies; see Eze 23:5. (b) So R. Sol. Urbin. Ohel Moed, fol. 51. 1.

Verse 24

And they shall come against thee with chariots, wagons, and wheels,.... With "chariots", in which were their princes and great men, their chief commanders, generals, and captains, and in which they fought, as was usual in those times; and with "wagons", to carry their provisions and warlike stores; and with "wheels", that is, either with chariots and wagons that ran upon wheels, or with wheels for them in case they should break down; the first of these words here, according to some Jewish interpreters, as Donesh in Jarchi, signifies warlike instruments in general; and the second word is used for chariots: and so the whole is paraphrased by the Targum, "and they shall come against thee with instruments of war, with chariots and wheels;'' all which denotes how well prepared they should be, and with what swiftness they would come: and with an assembly of people, which shall set against thee buckler, and shield, and helmet, round about; a multitude of people, a vast army gathered out of all the provinces of Babylon, having bucklers and shields about their bodies, and helmets on their heads to protect and defend them; and these should surround the city of Jerusalem. So the Targum, "an army of people, armed with shields and helmets, shall set themselves against thee round about:'' and I will set judgment before them, and they shall judge thee according to their judgments; that is, I will deliver you into their hands, and they shall judge and condemn you; not according to my laws and yours, but according to their own laws, according to the customs and usages among them, according to the law of nations; they shall deal with you as rebels and covenant breakers, such Zedekiah was; he broke covenant with the king of Babylon, and rebelled against him: and this was fulfilled when he fell into his hands, and when he slew his children before his face, and then put out his eyes.

Verse 25

And I will set my jealousy against thee, and they shall deal furiously with thee,.... As a jealous husband, enraged against his adulterous wife, falls upon her in his fury, and uses her with great severity; so the Jews having committed spiritual fornication, that is, idolatry, and departed from the Lord, he threatens to stir up the fury of his jealousy, and punish them severely by the Chaldeans, as follows: they shall take away thy nose and thine ears, and thy remnant shall fall by the sword; as gallants use their harlots when they leave them, or jealous husbands their adulterous wives, disfiguring them, that they may be marked and known what they are, and be despised by others; and as has been the custom in some countries, particularly with the Egyptians, to cut off the noses of adulterous persons; here it is to be understood figuratively: by the "nose", according to Jarchi, Kimchi, and Ben Melech, is meant the king, who is higher than his people, as the nose is the highest part in a man's face; and by the "ears" the priest, who caused a noise to be heard when he entered into the temple with his bells; or rather because it was the priest's office to attend to the word of God, and teach it the people; in general, these denote everything that was excellent among the Jews, their city, temple, king, kingdom, princes, priests, and prophets, which should be demolished and removed; and by the remnant is meant the common people, that should come into the hands of the Chaldeans, and fall by their sword. So the Targum paraphrases it, "thy princes and thy nobles shall go into captivity, and thy people shall be killed with the sword:'' they shall take thy sons and thy daughters, and thy residue shall be devoured by the fire; take and carry their sons and daughters captive, and burn with fire the city left by them. Thus the Targum, "they shall carry thy sons and daughters captive, and the beauty of thy land shall be burnt with fire;'' that is, the city of Jerusalem, the temple, the king's palaces, the houses of the great men, and others in it, which were all burnt with fire when taken by the Chaldeans, Jer 52:13.

Verse 26

They shall also strip thee out of thy clothes,.... As such who are taken captives are usually served: and take away, thy fair jewels; their ornaments of every kind: or "the vessels of thy glory" (c); Kimchi observes this may be meant either of the garments of the priests, and the vessels of the sanctuary; or of whole spoil of the city in general, whether in the temple, or in other houses. (c) "vasa gloria tuae", V. L. Pagninus, Montanus; "instrumenta ornatus tui", Junius & Tremellius, Polanus, Piscator; "vasa ornatus tui", Starckius.

Verse 27

Thus will I make thy lewdness to cease from thee,.... That is, their idolatry; for, after this captivity, the Jews never were guilty of idolatry any more: and thy whoredom brought from the land of Egypt; the idolatry which they learned there, and brought from thence; so the Targum, "the worship of thine idols, which was with thee when thou wast in the land of Egypt:'' so that thou shall not lift up thine eyes unto them; to the idols of Egypt, to pray unto them, and worship them: nor remember Egypt any more; with any delight and pleasure, and so as to desire an alliance with them, and help from them, or to join with them in their idolatries: so the Targum, "and the idols of the Egyptians thou shalt remember no more.''

Verse 28

For thus saith the Lord God, I will deliver thee into the hand of them whom thou hatest,.... The Chaldeans and Babylonians, before loved by her, and doted upon, but now hated and rebelled against; and to fall into such hands must be a sore judgment; and this the Lord threatens to bring upon the Jews for their sins; and he having said it, it might be depended upon it would be performed; and, for the greater certainty of it, it is repeated in different words: into the hand of them from whom thy mind is alienated; See Gill on Eze 23:17.

Verse 29

And they shall deal with thee hatefully,.... The Chaldeans should hate the Jews as much as before they loved them, when they came into the bed of love to them, Eze 23:17 and as much as the Jews hated them; which they showed by their severe and rigorous usage of them, putting some to the sword, carrying the rest captive, and employing them in hard service and labour; and, which is still worse, and an aggravation of all this: and shall take away all thy labour; whatever they got by labour, that they should not enjoy, but should be taken away from them: and shall leave thee naked and bare: stripped of all the necessaries and conveniences of life: and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms; it shall then be manifest to all that thou hast been guilty of idolatry, and hast departed from the Lord thy God, which has caused him to bring these judgments upon thee for thy sins. The Targum paraphrases the latter part of the clause thus, "the sins of thy wicked counsels, and thy pride.'' It seems to be a heap of words, to express the grossness of their idolatries, which now should be exposed.

Verse 30

And I will do these things unto thee,.... What the Chaldeans did God is said to do, because he suffered them to do these things, as a punishment for their sins; yea, it was according to his will, and by his orders. The Septuagint and Vulgate Latin versions render it, "they have done these things unto thee"; that is, the Chaldeans. The Targum is, "thy sins are the cause of these things unto thee;'' that is, their idolatry and other iniquities. Hence the Syriac version is very particular, "for thy whoredoms these things shall be done unto thee;'' and the Arabic version, "thy whoredom hath done (or is the cause of) these things unto thee,'' as follows: because thou hast gone a whoring after the Heathen, and because thou art polluted with their idols; imitated them in their idolatries; worshipped the same dunghill gods as they did, as the word signifies; with which it was no wonder they should be polluted, and become abominable unto God.

Verse 31

Thou hast walked in the way of thy sister,.... Samaria, or the ten tribes of Israel; followed them in their idolatrous practices, were guilty of the same: therefore will I give her cup into thine hand; the cup of her vengeance, as the Targum; inflict the same punishment on the two tribes as on the ten, and suffer them to be carried captive as they had been.

Verse 32

Thus saith the Lord God, thou shall drink of thy sister's cup deep and large,.... That is, partake of the same punishment, which was very great, signified by a deep and large cup, which holds much: thou shall be laughed to scorn, and had in derision; by the nations round about, who, instead of pitying them under their troubles, will rejoice at them; just as drunken men are laughed at, when intoxicated and reeling about: it containeth much; the cup of wrath and vengeance; as much as will last severity years drinking. The Targum connects this with the preceding clause, "and thou shalt be for derision and for laughter, because of the greatness of the tribulation that shall come upon thee.''

Verse 33

Thou shalt be filled with drunkenness and sorrow,.... Sorrow is the effect of drunkenness; these two generally go together; when a man is filled with the one, he is with the other; this expresses the greatness of the sorrow and distress of the Jews in captivity: with the cup of astonishment and desolation; their punishment would be so great, and their condition be so desolate, that it should astonish them, and bereave them of their senses; and they should be like mad men, as their actions in the following verse show: with the cup of thy sister Samaria; the same punishment as inflicted on the ten tribes.

Verse 34

Thou shalt even drink it, and suck it out,.... The very dregs of it, that which lies at the bottom, which is the most nauseous and the most pernicious; not through love to it, but through force, shall be obliged to it; see Psa 75:8, and thou shall break the sherds thereof; and suck them, so that not a drop of the liquor shall be lost; even what has penetrated into the earthen vessel, which this cup is supposed to be; and therefore it shall be broken to pieces, and these pieces sucked, that all may be got out; suggesting that there will be no abatement of the punishment, it shall be endured to the utmost: or it may be an allusion to drunkards, who, having drunk up their liquor, and become drunk, break their glasses, pots, and cups, and to which the next clause agrees: and pluck off thine own breasts; as men in their drunken fits, being like mad men, tear their own flesh; and so the Targum paraphrases it, "thou shall tear thy flesh;'' so the Jews, under punishment for sin, and pressed with the guilt of it, through indignation at themselves should tear their flesh, and particularly pluck off their breasts: the allusion is to fornication, to which idolatry is compared, in which those parts are particularly affected; see Eze 23:21, the Syriac version renders this and the former clause thus, "thou shall shave thine hair and cut off thy breasts"; Kimchi thinks by the "breasts" are meant the oral and written laws, which ceased in the time of the captivity; but without any foundation: for I have spoken it, saith the Lord; and therefore it shall be done.

Verse 35

Therefore thus saith the Lord God, because thou hast forgotten me,.... His word, worship, and ordinances, and did not attend unto them, but worshipped strange gods: so the Targum, "because thou hast left my worship:'' and cast me behind thy back; or, as the same paraphrase, "hast cast the fear of me from before thine eyes;'' or out of thy sight, his laws and statutes; see Neh 9:26, as men cast behind their backs that which they have no value for and loath, and which they do not care to see, and choose to forget: therefore bear thou also thy lewdness and thy whoredoms; that is, the guilt of their sins, the punishment of their idolatries, and shame and confusion for them.

Verse 36

The Lord said moreover unto me, son of man, wilt thou judge Aholah and Aholibah?.... Plead the cause of Israel and Judah? say any thing in their defence, and in excuse of them? or intercede and pray for them, that threatened judgments may not come upon them? no, do nothing of this kind; if thou wilt do anything, do as follows: yea, declare unto them their abominations; their abominable sins, their murders, adulteries, and idolatries; set them in a true light before them, in all their aggravated circumstances; that, if it can be, they may be brought to a true sight and sense of them, to repent of them, be ashamed of them, loath them, confess them, and forsake them.

Verse 37

That they have committed adultery,.... Either literally, adultery with their neighbours' wives, which was a prevailing sin with this people; or figuratively, spiritual adultery, that is, idolatry: and blood is in their hands; the Targum is, "they have shed the blood of innocents with their hands;'' the blood of prophets and righteous men, sent unto them; and the blood of their infants in sacrificing to idols, as after mentioned: and with their idols have they committed adultery; by worshipping them, which is spiritual adultery; and this being so explicitly mentioned, it seems to be distinguished from corporeal adultery in the first clause, which may be only there designed; and so Kimchi thinks: and have also caused their sons, whom they bare unto me, to pass for them through the fire, to devour them; their children, who were the Lord's by national adoption, and who ought to have been trained up in the worship and service of God, were, in a most barbarous and unnatural manner, caused to pass through the fire, for or to the idols Molech and Baal; and that not merely by way of lustration and dedication, which was sometimes done by passing between two fires, but so as to be devoured and destroyed by the fire.

Verse 38

Moreover this they have done unto me,..... The following piece of wickedness, which was very provoking to the Lord: they have defiled my sanctuary in the same day; as they caused their children to pass through the tire to their idols, by entering into the sanctuary when they had so done, and were thus defiled, and by offering sacrifices to their idols in it; or under pretence of serving the Lord, when they had just been guilty of murder and idolatry: and have profaned my sabbaths; not only by doing their own worldly and civil business, but by slaying their infants on those days, and sacrificing them to idols.

Verse 39

For when they had slain their children to their idols,.... This explains more clearly what is before said, that by causing their children to pass through the fire was a slaying them; and that their passing through it "for them" was for their idols, and unto them; see Eze 23:37, and how when they had been guilty of such shocking wickedness, then they came the same day into my sanctuary to profane it; not that they came into the temple on purpose to profane it; but coming into it, being themselves defiled with the murder of their infants, and offering sacrifices to idols, or performing a hypocritical service to the Lord, this was in the event a profanation of the sanctuary: and, lo, thus they have done in the midst of mine house; set up idols there, and worshipped them; as they did in the temple itself, in the times of Ahaz and Manasseh; see Jer 7:30.

Verse 40

And furthermore, that ye have sent for men to come from far,.... From Egypt, Assyria, and Chaldea, to treat with them, and enter into alliances and confederacies with them, and to join them in their idolatrous practices; these Heathen nations did not send to the Jews, but the Jews to them; they did not court their friendship and alliance, but the Jews courted theirs: unto whom a messenger was sent; to court their favour, and solicit a confederacy, and to desire that ambassadors might be sent to reside among them: and, lo, they came; these Heathen courts listened to the proposal, and accordingly sent their plenipotentiaries and ambassadors to them, who came in their masters' name, and with their credentials; and for the reception of whom great preparations were made, as follows: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments; just as harlots do to make themselves agreeable to their lovers; who use washes and paint, as Jezebel did, and dress themselves in their best clothes, and adorn themselves in the best manner they can. Harlots had their particular attire, by which they were known, Pro 7:10 and they not only used bagnios or baths, but washes for their face, to make them look beautiful; and particularly painted their eyes, to make them look larger; for large eyes in women, in some nations, were reckoned very handsome, particularly among the Greeks: hence Juno, in Homer (d), is called the ox eyed, as some translate it; or rather the large eyed Juno: and the Grecian women, in order to make their eyes large, made use of a powder mixed with their washes, which shrunk their eyebrows, and caused their eyes to stand out, and look fuller and larger; and such was the paint which Pliny, (e) calls stibium, and says, it was by some named "platyophthalmon", because in the beautiful eyebrows of women it dilated the eyes; and it seems that painting with something of this nature was used by the Jewish women, in imitation of the Heathens, for the same purpose, especially by harlots; hence the phrase of rending the face, or rather the eyes, with paint, Jer 4:30, so the Moorish women now, as Dr. Shaw (f) relates, to add a gracefulness to their complexions, tinge their eye lids with "alkahol", the powder of lead ore; and this is performed by first dipping into this powder a small wooden bodkin, of the thickness of a quill, and then drawing it afterwards through the eyelids, over the ball of the eye; and which is properly a rending the eyes indeed, as the prophet calls it, with powder of "pouk", or lead ore: so, for the gratifying these idolatrous ambassadors, idols were set up, altars built, and sacrifices prepared; and, in order to their public entry, and to show how acceptable they were, palaces were fitted up for them; and the streets through which they passed decorated, and all public marks of esteem and affection given them; to this the Targum seems to have respect, paraphrasing the words thus, "and, lo, they came to the place thou hadst prepared; thou hast adorned the streets, and appointed palaces.'' (d) Iliad. 1. l. 550. (e) Nat. Hist. l. 33. c. 6. (f) Travels, p. 229. Ed. 2.

Verse 41

And satest upon a stately bed,.... Or honourable (g), a bed of state: either a throne, a royal seat under a canopy, on which the king of Judah sat to receive foreign ambassadors; or a stately bed at a feast, made for the entertainment of them; it being usual in the eastern nations to sit on beds at eating, to which the next clause agrees. The allusion is to a harlot sitting on a bed decked out by her to allure men to lie with her; see Pro 7:16, and a table prepared before it; before the bed, furnished with the richest provisions to treat the ambassadors with; or this may design an altar built for them to offer on it sacrifices to their idols, according to the customs of their countries: whereupon thou hast set mine incense and mine oil; which were the gifts of God to this people, and which they should have used in his service; but with these they treated the ministers of Heathen princes; scenting the room where they were entertained with incense, and anointing their heads and feet with oil, for their pleasure and refreshment; or they offered these on the altars of the idols to them. (g) "honorato", Junius and Tremellius, Polanus, Coeccius, Starckius.

Verse 42

And a voice of a multitude being at ease was with her,.... With Aholibah, with the two tribes of Judah and Benjamin: or, "in her", in Jerusalem; or "in it", or "about it" (h); the bed, or table, or both: these were either the people of the many nations that came in great numbers with the ambassadors, as their retinue, and for the greater splendour of them; and who came, not to make war, but in a peaceable way, being invited to come; or these were a confluence of the Jewish people, who came from all parts to see the public entry of these ambassadors; who were quite easy with it, since they came as the ambassadors of their allies and friends, in whose alliance they thought themselves safe and happy; and therefore welcomed them with their loud huzzas: and with the men of the common sort were brought Sabeans from the wilderness; or, "and with men because of a multitude of men" (i); that is, with those men that came from several parts on this occasion, for the sake of a greater number, and of making a greater appearance, the Sabeans that dwelt in the desert of Arabia were fetched from thence; or their neighbours round about Moab and Ammon, that dwelt in the wilderness, were sent for, and brought to make the solemnity the greater; so Jarchi; and to this sense the Targum renders it, "because of the multitude of men that came round about on every side from the wilderness,'' Some render it, "drunkards from the wilderness" (k); a parcel of drunken fellows that lived in the wilderness, rustic, brutish, people; these were brought as fit persons to drink healths, and roar on this occasion: which put bracelets upon their hands, and beautiful crowns upon their heads; that is, the Jews put these ornaments upon the hands and heads of these men of the common sort, and the Sabeans with them, and these poor country drunken fellows too, that they might make the better appearance when they met and huzzaed the ambassadors at their entry; or which Sabeans and other foreigners put these ornaments on Aholah and Aholibah, and enticed them to the worship of their idols, and taught them idolatry. (h) "in ea", Pagninus, Montanus, Vatablus, Junius & Tremellius, Polanus; "in illa", Cocceius, Starckius, "in illo", Piscator; "circa eam", a Lapide. (i) "et cum viris ut multiplicarent homines" Pagninus; "ut adessent multi homines", Munster; "prae multitudine hominum", Tigurine version, Cocceius, Starckius; "propter multiplicare homines", Vatablus. (k) "ebrosi ex deserto", Junius & Tremellius, Piscator, Polanus; so R. Sol. Urbin. Ohel Moed, fol. 99. 1.

Verse 43

Then said I unto her that was old in adulteries,.... That had been an old adulterer or idolater; meaning either Aholah the ten tribes, who from Jeroboam's time had been guilty of idolatry; or Aholibah the two tribes, who had remained longer in their own country, and had been long given to idolatry; or both of them, as some think, the whole body of the people of Israel, who had been addicted to idolatry ever since they came out of Egypt, and so was like an old harlot indeed: now the Lord said "unto her", or "concerning her" (l); in his own mind, after the manner of men. So the Targum, "I said concerning the congregation of Israel, whose people are old in sins:'' will they now commit whoredoms with her, and she with them? will they commit adultery with such an old harlot? are they not weary of her? and will they not rather loath and despise her? as it is common when such prostitutes grow old; and what pleasure can she take, thus advanced in years, in such impurities? suggesting that alliances and confederacies between the Jews and the nations of the world could not be agreeable on either side, especially to the former; but so it was, and so were their idolatries likewise. The Targum is, "now she will leave her idols, and return to thy worship; but she returned not.'' (l) "de inveterata illa", Vatablus.

Verse 44

Yet they went in unto her,.... Made a league with one another, and joined in idolatrous worship: as they go in unto a woman that playeth the harlot; with the same heat of lust, with the same greediness and eager desire as young men do when they go into a brothel house where a beautiful harlot lives: so went they in unto Aholah and unto Aholibah; the lewd women, the ten tribes of Israel, and the two tribes of Judah and Benjamin, which apostatized from God, and committed idolatry; with these the Sabeans before mentioned, and other nations, joined in idolatrous worship.

Verse 45

And the righteous men,.... Some understand this of the prophets, who were really righteous men; and foretold the righteous judgments of God that should come upon the idolatrous Jews, which was a judging them: others, of righteous men in general, who will one and all agree that persons guilty of such crimes ought to suffer the punishment adequate to them, and usually inflicted on such; but rather the Babylonians are here meant; who, though not righteous in themselves, or truly so, yet were so in comparison of the wicked Jews, who had a divine revelation, and knew better than to commit such idolatries; whereas these were Gentiles that knew not God, nor his will. So the Targum, "and righteous men in respect (or comparison) of them;'' that is, of Israel and Judah; and they may be also called so, because they were the executioners of justice, the instruments of inflicting God's righteous judgments on the Jews; and, among other things, for their perfidy and treachery to them; so that they would appear just in the eyes of other nations for treating them as they did: they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; that is, according to the law concerning such persons; and shall condemn them to suffer the punishment denounced on such, and shall execute it on them: because they are adulteresses, the blood is in their hands; are guilty, not only of corporeal uncleanness, but of spiritual adultery; that is, idolatry; and of the murder of their prophets and righteous men, and even of their own children sacrificed to idols; than which nothing can be more unnatural and barbarous for women to do.

Verse 46

For thus saith the Lord God, I will bring up a company upon them,.... Or, "do thou bring up a company upon them" (m), or "against them". The Targum represents it as spoken to the prophet, thus, "prophesy that armies shall come up against them.'' Kimchi interprets it as we do, "I will bring up", &c. and so others (n). By this "company" is to be understood the Chaldean army, whom God in his providence, and in righteous judgment, would bring up against the Jews; styled a "convocation" (o), assembly or congregation, in allusion to the sanhedrim, or court of judicature, that took cognizance of such crimes, and judged and condemned for them: and will give them to be removed and spoiled; or, "for a removing", and a "spoil" (p); that is, he would give the Jews into the hands of the Chaldean army; their persons to be carried captive into other lands, and their substance to be spoiled and plundered. (m) ' , Sept.; "adduc super eas coetum", V. L. "ascendere tac contra eas, vel eaos, coetum", Cocceius, Starckius. (n) "Facium ascendere", Pagninus; "adducam", Munster, Tigurine version; "quum adduxero", Piscator. (o) "congretio", Junius & Tremellius, Piscator; "consessus judicum", Grotius, Starckius. (p) "commotioni et directioni", Junius & Tremellius, Polanus, Piscator; "in commotionen et in praedam", Starckius.

Verse 47

And the company shall stone them with stones,.... Which was the punishment of adulterers and idolaters, Deu 13:10, this seems to refer to the Chaldean army casting out stones from their slings and engines into the city of Jerusalem, when they besieged it, by which they killed some, and beat down the houses, which fell upon others, and destroyed them. So the Targum, "and the army shall stone them with the stones of a sling:'' and dispatch them with their swords; cut them in pieces with them, such as sallied out of the city upon them, or they found without, or by any means fell into their hands: they shall slay their sons and their daughters; when they broke into the city, and took it; or when they found them making their escape, and hiding themselves in secret places: and burn up their houses with fire; as they did; the temple, the king's palace, the houses of noblemen, and all the houses in Jerusalem; see Jer 52:13.

Verse 48

Thus will I cause to cease lewdness out of the land,.... There being no opportunity for it, nor any to commit it; what were not destroyed by famine, sword, and pestilence, during the siege, were carried captive; and, when they returned, were never more given to idolatry; see Eze 23:27, that all women may be taught not to do after your lewdness; that is, that all provinces, as the Targum, all kingdoms; states, churches, and people, hearing and reading the judgments of God on this people for their idolatry, may learn to shun it; it is even an instruction to us, at this distance, not to commit idolatry, as they did, Co1 10:7. The church of Rome ought to observe this.

Verse 49

And they shall recompense your lewdness upon you,.... Or, "give your lewdness" (q); the punishment of it; the just recompence of reward for their idolatry: and ye shall bear the sins of your idols; the shame, and guilt, and punishment of their sins committed in worshipping idols: and ye shall know that I am the Lord God; the only Lord God who is to be worshipped, and not idols; jealous of my honour and glory, and true to my word; who can and will accomplish all I have said; this the Jews knew and acknowledged when in captivity, and returned from it, as they will more fully when they shall be converted in the latter day. (q) "et dabunt scelus vestrum", V. L. Montanus, Cocceius, Starckius. Next: Ezekiel Chapter 24

Verse 1

The Sisters Oholah and Oholibah Eze 23:1. And the word of Jehovah came to me, saying, Eze 23:2. Son of man, two women, daughters of one mother were they, Eze 23:3. They committed whoredom in Egypt, in their youth they committed whoredom; there were their breasts pressed, and there men handled their virgin bosom. Eze 23:4. Their names are Oholah, the greater, and Oholibah her sister; and they became mine, and bare sons and daughters. But their names are: Samaria is Oholah, and Jerusalem is Oholibah. - The name אהליבה is formed from אהלי בהּ, "my tent in her;" and, accordingly, אהלה is to be derived from אהלהּ, "her tent," and not to be regarded as an abbreviation of אהלהּ בהּ, "her tent in her," as Hitzig and Kliefoth maintain. There is no ground for this assumption, as "her tent," in contrast with "my tent in her," expresses the thought with sufficient clearness, that she had a tent of her own, and the place where her tent was does not come into consideration. The "tent" is the sanctuary: both tabernacle and temple. These names characterize the two kingdoms according to their attitude toward the Lord. Jerusalem had the sanctuary of Jehovah; Samaria, on the other hand, had her own sanctuary, i.e., one invented by herself. Samaria and Jerusalem, as the historical names of the two kingdoms, represent Israel of the ten tribes and Judah. Oholah and Oholibah are daughters of one mother, because they were the two halves of the one Israel; and they are called women, because Jehovah had married them (Eze 23:4). Oholah is called הגּדולה, the great, i.e., the greater sister (not the elder, see the comm. on Eze 16:46); because ten tribes, the greater portion of Israel, belonged to Samaria, whereas Judah had only two tribes. They committed whoredom even in Egypt in their youth, for even in Egypt the Israelites defiled themselves with Egyptian idolatry (see the comm. on Eze 20:7). מיעך, to press, to crush: the Pual is used here to denote lewd handling. In a similar manner the Piel עשּׂה is used to signify tractare, contrectare mammas, in an obscene sense.

Verse 5

Samaria's Whoredom and Punishment Eze 23:5. And Oholibah played the harlot under me, and burned towards her lovers, even as far as Assyria, standing near; Eze 23:6. Clothed in purple, governors and officers, all of them choice men of good deportment, horsemen riding upon horses. Eze 23:7. And she directed her whoredom toward them, to the choice of the sons of Assyria all of them, and with all towards whom she burned, with all their idols she defiled herself. Eze 23:8. Also her whoredom from Egypt she did not give up; for they had lain with her in her youth, and they had handled her virgin bosom, and had poured out their lust upon her. Eze 23:9. Therefore I have given her into the hand of her lovers, into the hand of the sons of Assyria, towards whom she was inflamed. Eze 23:10. They uncovered her nakedness, took away her sons and her daughters, and slew her with the sword, so that she became a legend among the women, and executed judgments upon her. - Coquetting and whoring with Assyria and Egypt denote religious and political leaning towards and connection with these nations and kingdoms, including idolatry and the formation of alliances with them, as in Ezekiel 16. תּחתּי is to be interpreted in accordance with תּחת אישׁהּ (Eze 16:32). עגּב, which only occurs in Ezekiel and once in Jeremiah, denotes the eager desire kindled by passionate love towards any one. By the words אל־אשּׁוּר the lovers are more precisely defined. קרובים without an article is not an adjective, belonging to מאהביה, but in apposition, which is continued in the next verse. In these appositions the particular features, which excited the ardent passion towards the lovers, are pointed out. קרוב is not to be taken in an outward or local sense, but as signifying inward or spiritual nearness: standing near, equivalent to inwardly related, as in Psa 38:12; Job 19:14. The description given of the Assyrians in Eze 23:6 contains the thought that Israel, dazzled by Assyria's splendour, and overpowered by the might of that kingdom, had been drawn into intercourse with the Assyrians, which led her astray into idolatry. The predicate, clothed in purple, points to the splendour and glory of this imperial power; the other predicates, to the magnitude of its military force. פחות וּסגנים are rulers of higher and lower grades (cf. Jer 51:57). "Here the expression is a general one, signifying the different classes of office-bearers in the kingdom" (Hvernick). With regard to פּחה, see my comm. on Hag 1:1; and for סגן, see Delitzsch on Isa 41:25. "Riding upon horses" is added to פּרשׁים to denote the noblest horsemen, in contrast to riders upon asses and camels (cf. Isa 21:7). In Eze 23:7 בּכּל־גּלּוּליהםhem is in apposition to בּכל אשׁר־עגבה, and defines more precisely the instigation to pollution: with all towards whom she burned in love, namely, with all their (the lovers') idols. The thought is as follows: it was not merely through her intercourse with the Assyrians that Israel defiled herself, but also through their idols. At the same time, Samaria did not give up the idolatry which it had derived from Egypt. It was from Egypt that the worship of God under the image of the golden calves had been imported. The words are much too strong for us to understand them as relating simply to political intercourse, as Hitzig has done. We have already observed at Eze 20:7, that even in Egypt itself the Israelites had defiled themselves with Egyptian idolatry, as is also stated in Eze 23:8. - Eze 23:9, Eze 23:10. As a punishment for this, God gave Samaria into the power of the Assyrians, so that they executed judgment upon the harlot. In Eze 23:10 the prophecy passes from the figure to the fact. The uncovering of the nakedness consisted in the transportation of the sons and daughters, i.e., the population of Samaria, into exile by the Assyrians, who slew the woman herself with the sword; in other words, destroyed the kingdom of Samaria. Thus did Samaria become a name for women; that is to say, her name was circulated among the nations, her fate became an object of conversation and ridicule to the nations, not "a nickname for the nations," as Hvernick supposes (vid., Eze 36:3). שׁפוּטים, a later form for שׁפטים (cf. Eze 16:41).

Verse 11

Whoredom of Judah Eze 23:11. And her sister Oholibah saw it, and carried on her coquetry still more wantonly than she had done, and her whoredom more than the whoredom of her sister. Eze 23:12. She was inflamed with lust towards the sons of Asshur, governors and officers, standing near, clothed in perfect beauty, horsemen riding upon horses, choice men of good deportment. Eze 23:13. And I saw that she had defiled herself; they both went one way. Eze 23:14. And she carried her whoredom still further; she saw men engraved upon the wall, figures of Chaldeans engraved with red ochre, Eze 23:15. Girded about the hips with girdles, with overhanging caps upon their heads, all of them knights in appearance, resembling the sons of Babel, the land of whose birth is Chaldea: Eze 23:16. And she was inflamed with lust toward them, when her eyes saw them, and sent messengers to them to Chaldea. Eze 23:17. Then the sons of Babylon came to her to the bed of love, and defiled her with their whoredom; and when she had defiled herself with them, her soul tore itself away from them. Eze 23:18. And when she uncovered her whoredom, and uncovered her nakedness, my soul tore itself away from her, as my soul had torn itself away from her sister. Eze 23:19. And she increased her whoredom, so that she remembered the days of her youth, when she played the harlot in the land of Egypt. Eze 23:20. And she burned toward their paramours, who have members like asses and heat like horses. Eze 23:21. Thou lookest after the lewdness of thy youth, when they of Egypt handled thy bosom because of thy virgin breasts. - The train of thought in these verses is the following: - Judah went much further than Samaria. It not only indulged in sinful intercourse with Assyria, which led on to idolatry as the latter had done, but it also allowed itself to be led astray by the splendour of Chaldea, to form alliances with that imperial power, and to defile itself with her idolatry. And when it became tired of the Chaldeans, it formed impure connections with the Egyptians, as it had done once before during its sojourn in Egypt. The description of the Assyrians in Eze 23:12 coincides with that in Eze 23:5 and Eze 23:6, except that some of the predicates are placed in a different order, and לבשׁי is substituted for לבשׁי תכלת. The former expression, which occurs again in Eze 38:4, must really mean the same as תכלת 'לב. But it does not follow from this that מכלול signifies purple, as Hitzig maintains. The true meaning is perfection; and when used of the clothing, it signifies perfect beauty. The Septuagint rendering, εὺπάρυφα, with a beautiful border - more especially a variegated one - merely expresses the sense, but not the actual meaning of מכלול. The Chaldee rendering is לבשׁי גמר, perfecte induti. - There is great obscurity in the statement in Eze 23:14 as to the way in which Judah was seduced to cultivate intercourse with the Chaldeans. She saw men engraved or drawn upon the wall (מחקּה, a participle Pual of חקק, engraved work, or sculpture). These figures were pictures of Chaldeans, engraved (drawn) with שׁשׁר, red ochre, a bright-red colour. חגורי, an adjective form חגור, wearing a girdle. טבוּלים, coloured cloth, from טבל, to colour; here, according to the context, variegated head-bands or turbans. סרוּח, the overhanging, used here of the cap. The reference is to the tiarae tinctae (Vulgate), the lofty turbans or caps, as they are to be seen upon the monuments of ancient Nineveh. שׁלישׁים, not chariot-warriors, but knights: "tristatae, the name of the second grade after the regal dignity" (Jerome. See the comm. on Exo 14:7 and Sa2 23:8). The description of these engravings answers perfectly to the sculptures upon the inner walls of the Assyrian palaces in the monuments of Nimrud, Khorsabad, and Kouyunjik (see Layard's Nineveh and its Remains, and Vaux, Nineveh and Persepolis). The pictures of the Chaldeans are not mythological figures (Hvernick), but sculptures depicting war-scenes, triumphal processions of Chaldean rulers and warriors, with which the Assyrian palaces were adorned. We have not to look for these sculptures in Jerusalem or Palestine. This cannot be inferred from Eze 8:10, as Hvernick supposes; nor established by Hitzig's argument, that the woman must have been in circumstances to see such pictures. The intercourse between Palestine and Nineveh, which was carried on even in Jonah's time, was quite sufficient to render it possible for the pictures to be seen. When Israelites travelled to Nineveh, and saw the palaces there, they could easily make the people acquainted with the glory of Nineveh by the accounts they would give on their return. It is no reply to this, to state that the woman does not send ambassadors till afterwards (Eze 23:16), as Hitzig argues; for Judah sent ambassadors to Chaldea not to view the glories of Assyria, but to form alliances with the Chaldeans, or to sue for their favour. Such an embassy, for example, was sent to Babylon by Zedekiah (Jer 29:3); and there is no doubt that in v. 16b Ezekiel has this in his mind. Others may have preceded this, concerning which the books of Kings and Chronicles are just as silent as they are concerning that of Zedekiah. The thought in these verses is therefore the following: - The acquaintance made by Israel (Judah) with the imperial splendour of the Chaldeans, as exhibited in the sculptures of their palaces, incited Judah to cultivate political and mercantile intercourse with this imperial power, which led to its becoming entangled in the heathen ways and idolatry of the Chaldeans. The Chaldeans themselves came and laid the foundation for an intercourse which led to the pollution of Judah with heathenism, and afterwards filled it with disgust, because it was brought thereby into dependence upon the Chaldeans. The consequence of all this was, that the Lord became tired of Judah (Eze 23:17, Eze 23:18). For instead of returning to the Lord, Judah turned to the other power of the world, namely, to Egypt; and in the time of Zedekiah renewed its ancient coquetry with that nation (Eze 23:19-21 compared with Eze 23:8). The form ותּעגּבה in Eze 23:20, which the Keri also gives in Eze 23:18, has taken ah as a feminine termination (not the cohortative ah), like תּרגּה in Pro 1:20; Pro 8:1 (vid., Delitzsch, Comm. on Job, en loc.). פּלּגשׁים are scorta mascula (here (Kimchi) - a drastically sarcastic epithet applied to the sârisim, the eunuchs, or courtiers. The figurative epithet answers to the licentious character of the Egyptian idolatry. The sexual heat both of horses and asses is referred to by Aristotle, Hist. anim. vi. 22, and Columella, de re rust. vi. 27; and that of the horse has already been applied to the idolatry of the people by Jeremiah (vid., Jer 5:8). בּשׂר, as in Eze 16:26. פּקד (Eze 23:21), to look about for anything, i.e., to search for it; not to miss it, as Hvernick imagines.

Verse 22

Punishment of the Harlot Jerusalem Eze 23:22. Therefore, Oholibah, thus saith the Lord Jehovah, Behold, I raise up thy lovers against thee, from whom thy soul has torn itself away, and cause them to come upon thee from every side; Eze 23:23. The sons of Babel, and all the Chaldeans, rulers, lords, and nobles, all the sons of Assyria with them: chosen men of graceful deportment, governors and officers together, knights and counsellors, all riding upon horses. Eze 23:24. And they will come upon thee with weapons, chariots, and wheels, and with a host of peoples; target and shield and helmet will they direct against thee round about: and I commit to them the judgment, that they may judge thee according to their rights. Eze 23:25. And I direct my jealousy against thee, so that they shall deal with thee in wrath: nose and ears will they cut off from thee; and thy last one shall fall by the sword: they will take thy sons and thy daughters; and thy last one will be consumed by fire. Eze 23:26. They will strip off thy clothes from thee, and take thy splendid jewellery. Eze 23:27. I will abolish thy lewdness from thee, and thy whoredom from the land of Egypt: that thou mayest no more lift thine eyes to them, and no longer remember Egypt. Eze 23:28. For thus saith the Lord Jehovah, Behold, I give thee into the hand of those whom thou hatest, into the hand of those from whom thy soul has torn itself away: Eze 23:29. And they shall deal with thee in hatred, and take all thy gain, and leave thee naked and bare; that thy whorish shame may be uncovered, and thy lewdness and thy whoredom. Eze 23:30. This shall happen to thee, because thou goest whoring after the nations, and on account of thy defiling thyself with their idols. Eze 23:31. In the way of thy sister hast thou walked; therefore I give her cup into thy hand. Eze 23:32. Thus saith the Lord Jehovah, The cup of thy sister thou shalt drink, the deep and broad one; it will be for laughter and for derision, because it contains so much. Eze 23:33. Thou wilt become full of drunkenness and misery: a cup of desolation and devastation is the cup of thy sister Samaria. Eze 23:34. Thou wilt drink it up and drain it, and gnaw its fragments, and tear thy breasts (therewith); for I have spoken it, is the saying of the Lord Jehovah. Eze 23:35. Therefore thus saith the Lord Jehovah, Because thou hast forgotten me, and hast cast me behind thy back, thou shalt also bear thy lewdness and thy whoredom. - As Jerusalem has given herself up to whoredom, like her sister Samaria, she shall also share her sister's fate. The paramours, of whom she has become tired, God will bring against her as enemies. The Chaldeans will come with all their might, and execute the judgment of destruction upon her. - For the purpose of depicting their great and powerful forces, Ezekiel enumerates in Eze 23:23 and Eze 23:24 the peoples and their military equipment: viz., the sons of Babel, i.e., the inhabitants of Babylonia, the Chaldeans - the ruling people of the empire at that time - and all the sons of Asshur, i.e., the inhabitants of the eastern portions of the empire, the former rulers of the world. There is some obscurity in the words פּקוד ושׁוע , which the older theologians have almost unanimously taken to be the names of different tribes in the Chaldean empire. Ewald also adopts this view, but it is certainly incorrect; for the words are in apposition to וכל־כּשׂדּים, as the omission of the copula ו before פּקוד is sufficient to show. This is confirmed by the fact that שׁוע is used, in Isa 32:5 and Job 34:19, in the sense of the man of high rank, distinguished for his prosperity, which is quite in harmony with the passage before us. Consequently פּקוד is not to be taken in the sense of visitation or punishment, after Jer 50:21; but the meaning is to be sought in the verb פּקד, to exercise supervision, or lead; and the abstract oversight is used for overseer, or ruler, as an equivalent to פּקיד. Lastly, according to Rabbins, the Vulgate, and others, קוע signifies princes, or nobles. The predicates in Eze 23:23 are repeated from Eze 23:6 and Eze 23:12, and קרוּאים alone is added. This is a word taken from the Pentateuch, where the heads of the tribes and families, as being members of the council of the whole congregation of Israel, are called קרוּאי or קרוּאי מועד, persons called or summoned to the meeting (Num 1:16; Num 16:2). As Michaelis has aptly observed, "he describes them sarcastically in the very same way in which he had previously described those upon whom she doted." There is a difficulty in explaining the ἁπ. λεγ.. הצן - for which many MSS read חצן - as regards not only its meaning, but its position in the sentence. The fact that it is associated with רכב וגלגּל would seem to indicate that הצן is also either an implement of war or some kind of weapon. At the same time, the words cannot be the subject to וּבאוּ; but as the expression וּבקהל עמּים, which follows, clearly shows, they simply contain a subordinate definition of the manner in which, or the things with which, the peoples mentioned in Eze 23:23, Eze 23:24 will come, while they are governed by the verb in the freest way. The attempts which Ewald and Hitzig have made to remove the difficulty, by means of conjectures, are forced and extremely improbable. נתתּי לפּניהם, I give up to them (not, I place before them); נתן, as in Kg1 8:46, to deliver up, or give a thing into a person's hand or power. לפני is used in this sense in Gen 13:9 and Gen 24:51. - In Eze 23:25, Eze 23:26, the execution of the judgment is depicted in detail. The words, "they take away thy nose and ears," are not to be interpreted, as the earlier expositors suppose, from the custom prevalent among the Egyptians and other nations of cutting off the nose of an adulteress; but depict, by one particular example, the mutilation of prisoners captured by their enemies. אחרית: not posterity, which by no means suits the last clause of the verse, and cannot be defended from the usage of the language (see the comm. on Amo 4:2); but the last, according to the figure employed in the first clause, the trunk; or, following the second clause, the last thing remaining in Jerusalem, after the taking away of the sons and daughters, i.e., after the slaying and the deportation of the inhabitants - viz. the empty houses. For Eze 23:26, compare Eze 16:39. - In Eze 23:27, "from the land of Egypt" is not equivalent to "dating from Egypt;" for according to the parallel ממּך, from thee, this definition does not belong to זנוּתך, "thy whoredom," but to השׁבּתּי, "I cause thy whoredom to cease from Egypt" (Hitzig). - For Eze 23:28, compare Eze 16:37; for Eze 23:28, vid., Eze 23:17 above; and for Eze 23:29, see Eze 23:25 and Eze 23:26, and Eze 16:39. - Eze 23:31 looks back to Eze 23:13; and Eze 23:31 is still further expanded in Eze 23:32-34. Judah shall drink the cup of the wrathful judgment of God, as Samaria has done. For the figure of the cup, compare Isa 51:17 and Jer 25:15. This cup is described in Eze 23:32 as deep and wide, i.e., very capacious, so that whoever exhausts all its contents must be thoroughly intoxicated. תּהיה is the third person; but the subject is מרבּה, and not כּוס. The greatness or breadth of the cup will be a subject of laughter and ridicule. It is very arbitrary to supply "to thee," so as to read: will be for laughter and ridicule to thee, which does not even yield a suitable meaning, since it is not Judah but the nations who laugh at the cup. Others regard תּהיה as the second person, thou wilt become; but apart from the anomaly in the gender, as the masculine would stand for the feminine, Hitzig has adduced the forcible objection, that according to this view the words would not only anticipate the explanation give of the figure in the next verse, but would announce the consequences of the שׁכּרון ויגון mentioned there. Hitzig therefore proposes to erase the words from תּהיה to וּללעג as a gloss, and to alter מרבּה into מרבּה : which contains much, is very capacious. But there is not sufficient reason to warrant such critical violence as this. Although the form מרבּה is ἁπ λεγ.., it is not to be rejected as a nomen subst.; and if we take מרבּה להכיל, the magnitude to hold, as the subject of the sentence, it contains a still further description of the cup, which does not anticipate what follows, even though the cup will be an object of laughter and ridicule, not so much for its size, as because of its being destined to be drunk completely empty. In Eze 23:33 the figure and the fact are combined - יגון, lamentation, misery, being added to שׁכּרון, drunkenness, and the cup being designated a cup of devastation. The figure of drinking is expanded in the boldest manner in Eze 23:34 into the gnawing of the fragments of the cup, and the tearing of the breasts with the fragments. - In Eze 23:35 the picture of the judgment is closed with a repetition of the description of the nation's guilt. For Eze 23:35, compare Eze 16:52 and Eze 16:58.

Verse 36

Another Summary of the Sins and Punishment of the Two Women Eze 23:36. And Jehovah said to me, Son of man, wilt thou judge Oholah and Oholibah, then show them their abominations; Eze 23:37. For they have committed adultery, and blood is in their hands; and they have committed adultery with their idols; and their sons also whom they bare to me they have caused to pass through to them to be devoured. Eze 23:38. Yea more, they have done this to me; they have defiled my sanctuary the same day, and have desecrated my Sabbaths. Eze 23:39. When they slaughtered their sons to their idols, they came into my sanctuary the same day to desecrate it; and, behold, they have acted thus in the midst of my house. Eze 23:40. Yea, they have even sent to men coming from afar; to them was a message sent, and, behold, they came, for whom thou didst bathe thyself, paint thine eyes, and put on ornaments, Eze 23:41. And didst seat thyself upon a splendid cushion, and a table was spread before them, thou didst lay thereon my incense and my oil. Eze 23:42. And the loud noise became still thereat, and to the men out of the multitude there were brought topers out of the desert, and they put armlets upon their hands, and glorious crowns upon their heads. Eze 23:43. Then I said to her who was debilitated for adultery, Now will her whoredom itself go whoring, Eze 23:44. And they will go in to her as they go in to a shore; so did they go in to Oholah and Oholibah, the lewd women. Eze 23:45. But righteous men, these shall judge them according to the judgment of adulteresses and according to the judgment of murderesses; for they are adulteresses, and there is blood in their hands. Eze 23:46. For thus saith the Lord Jehovah, I will bring up against them an assembly, and deliver them up for maltreating and for booty. Eze 23:47. And the assembly shall stone them, and cut them in pieces with their swords; their sons and their daughters shall they kill, and burn their houses with fire. Eze 23:48. Thus will I eradicate lewdness from the land, that all women may take warning and not practise lewdness like you. Eze 23:49. And they shall bring your lewdness upon you, and ye shall bear the sins of your idols, and shall learn that I am the Lord Jehovah. - The introductory words 'התשׁפּוט point back not only to Eze 22:2, but also to Eze 20:4, and show that this section is really a summary of the contents of the whole group (Eze 20:23). The actual subject-matter of these verses is closely connected with Eze 23:16, more especially in the designation of the sins as adultery and bloodshed (compare Eze 23:37 and Eze 23:45 with Eze 16:38). נאף, to commit adultery with the idols, whereby the idols are placed on a par with Jehovah as the husband of Israel (compare Jer 3:8 and Jer 2:27). For the Moloch-worship in Eze 23:37, compare Eze 16:20-21, and Eze 20:31. The desecration of the sanctuary (Eze 23:38) is more minutely defined in Eze 23:39. בּיּום ההוּא in Eze 23:38, which has so offended the lxx and Hitzig that it is omitted by the former, while the latter proposes to strike it out as a gloss, is added for the purpose of designating the profanation of the sanctuary as contemporaneous with the Moloch-worship of Eze 23:37, as is evident from Eze 23:39. For the fact itself, compare Kg2 21:4-5, Kg2 21:7. The desecration of the Sabbaths, as in Eze 20:13, Eze 20:16. For Eze 23:39, compare Eze 16:21. The words are not to be understood as signifying that they sacrificed children to Moloch in the temple, but simply that immediately after they had sacrificed children to Moloch, they went into the temple of Jehovah, that there they might worship Jehovah also, and thus placed Jehovah upon a par with Moloch. This was a profanation (חלּל) of His sanctuary. In Eze 23:40-44 the allusion is not to actual idolatry, but to the ungodly alliance into which Judah had entered with Chaldea. Judah sent ambassadors to Chaldea, and for the purpose of receiving the Chaldeans, adorned herself as a woman would do for the reception of her paramours. She seated herself upon a splendid divan, and in front of this there was a table spread, upon which stood the incense and the oil that she ought to have offered to Jehovah. This is the explanation which Kliefoth has correctly given of Eze 23:40 and Eze 23:41. The emphatic ואף כּי in Eze 23:40 is sufficient to show that the reference is to a new crime deserving of punishment. This cannot be idolatry, because the worship of Moloch has already been mentioned in Eze 23:38 and Eze 23:39 as the worst of all the idolatrous abominations. Moreover, sending for (or to) men who come from afar does not apply to idolatry in the literal sense of the word; for men to whom the harlot sent messengers to invite them to come to her could not be idols for which she sent to a distant land. The allusion is rather to Assyrians or Chaldeans, and, according to Eze 23:42, it is the former who are referred to here (compare Isa 39:3). There is no force in Hitzig's objection, namely, that the one woman sent to these, and that their being sent for and coming have already been disposed of in Eze 23:16. For the singulars in the last clause of Eze 23:40 show that even here only one woman is said to have sent for the men. Again, תּשׁלחנה might even be the third person singular, as this form does sometimes take the termination נה (vid., Ewald, 191c, and Ges. 47, Anm. 3). At the same time, there is nothing in the fact that the sending to Chaldea has already been mentioned in Eze 23:16 to preclude another allusion to the same circumstance from a different point of view. The woman adorned herself that she might secure the favour of the men for whom she had sent. כּהל is the Arabic khl, to paint the eyes with stibium (kohol). For the fact itself, see the remarks on Kg2 9:30. She then seated herself upon a cushion (not lay down upon a bed; for ישׁב does not mean to lie down), and in front of this there was a table, spread with different kinds of food, upon which she placed incense and oil. The suffix to עליה refers to שׁלחן, and is to be taken as a neuter, which suits the table as a thing, whilst שׁלחן generally takes the termination ות in the plural. In Eze 23:41, Ewald and Hvernick detect a description of the lectisternia of the licentious worship of the Babylonian Mylitta. But neither the sitting (ישׁב) upon a cushion (divan), nor the position taken by the woman behind the table, harmonizes with this. As Hitzig has correctly observed, "if she has taken her seat upon a cushion, and has a table spread before her, she evidently intends to dine, and that with the men for whom she has adorned herself. The oil is meant for anointing at meal-time (Amo 6:6; Pro 21:17; cf. Psa 23:5), and the incense for burning." "My incense and my oil" are the incense and oil given to her by God, which she ought to have devoted to His service, but had squandered upon herself and her foreign friends (cf. Eze 16:18; Hos 2:10). The oil, as the produce of the land of Palestine, was the gift of Jehovah; and although incense was not a production of Palestine, yet as the money with which Judah purchased it, or the goods bartered for it, were the fists of God, Jehovah could also call it His incense. Eze 23:42 is very obscure. Such renderings of the first clause as et vox multitudinis exultantis in ea (Vulg)., and "the voice of a careless multitude within her" (Hvernick), can hardly be sustained. In every other passage in which קול occurs, it does not signify the voice of a multitude, but a loud tumult; compare Isa 13:4; Isa 33:3; Dan 10:6, and Sa1 4:14, where קול ההמון is used as synonymous with קול. Even in cases where המון is used for a multitude, it denotes a noisy, boisterous, tumultuous crowd. Consequently שׁלו cannot be taken as an adjective connected with המון, because a quiet tumult is a contradiction, and שׁלו does not mean either exultans or recklessly breaking loose (Hvernick), but simply living in quiet, peaceful and contented. שׁלו must therefore be the predicate to קול המון; the sound of the tumult or the loud noise was (or became) quiet, still. בהּ, thereat (neuter, like בהּ, thereby, Gen 24:14). The words which follow, 'ואל אנשׁים וגו, are not to be taken with the preceding clause, as the connection would yield no sense. They belong to what follows. אנשׁים מרב אדם .swollof tah can only be the men who came from afar (Eze 23:40). In addition to these, there were brought, i.e., induced to come, topers from the desert. The Chetib סובאים is no doubt a participle of סבא, drinkers, topers; and the Hophal מוּבאים is chosen instead of the Kal בּאים, for the sake of the paronomasia, with סובאים. The former, therefore, can only be the Assyrians (בּני אשּׁוּר, Eze 23:5 and Eze 23:7), the latter (the topers) the Chaldeans (בּני בבל( sn, Eze 23:15). The epithet drinkers is a very appropriate one for the sons of Babylon; as Curtius (Eze 23:1) describes the Babylonians as maxime in vinum et quae ebrietatem sequuntur effusi. The phrase "from the desert" cannot indicate the home of these men, although ממּדבּר corresponds to ממּרחק in Eze 23:40, but simply the place from which they came to Judah, namely, from the desert of Syria and Arabia, which separated Palestine from Babylon. These peoples decorated the arms of the harlots with clasps, and their heads with splendid wreaths (crowns). The plural suffixes indicate that the words apply to both women, and this is confirmed by the fact that they are both named in Eze 23:44. The subject to ויּתּנוּ is not merely the סובאים, but also the אנשׁים ממּרחק eht osla in Eze 23:40. The thought is simply that Samaria and Judah had attained to wealth and earthly glory through their intercourse with these nations; the very gifts with which, according to Eze 16:11., Jehovah Himself had adorned His people. The meaning of the verse, therefore, when taken in its connection, appears to be the following: - When the Assyrians began to form alliances with Israel, quiet was the immediate result. The Chaldeans were afterwards added to these, so that through their adulterous intercourse with both these nations Israel and Judah acquired both wealth and glory. The sentence which God pronounced upon this conduct was, that Judah had sunk so deeply into adultery that it would be impossible for it ever to desist from the sin. This is the way in which we understand Eze 23:43, connecting לבּלה with ואמר: "I said concerning her who was debilitated with whoredom." בּלה, feminine of בּלה fo enini, used up, worn out; see, for example, Jos 9:4-5, where it is applied to clothes; here it is transferred to persons decayed, debilitated, in which sense the verb occurs in Gen 18:12. נאפּים, which is co-ordinated with בּלה, does not indicate the means by which the strength has been exhausted, but is an accusative of direction or reference, debilitated with regard to adultery, so as no longer to be capable of practising it. (Note: The proposal of Ewald to take לבּלה נאפּים as an independent clause, "adultery to the devil," cannot be defended by the usage of the language; and that of Hitzig, "the withered hag practises adultery," is an unnatural invention, inasmuch as ל, if taken as nota dativi, would give this meaning: the hag has (possesses) adultery as her property - and there is nothing to indicate that it should be taken as a question.) In the next clause עתּ , תּזנוּתיה is the subject to יזנה, and the Chetib is correct, the Keri being erroneous, and the result of false exposition. If תזנותיה were the object to יזנה, so that the woman would be the subject, we should have the feminine תּזנה. But if, on the other hand, תזנותיה is the subject, there is no necessity for this, whether we regard the word as a plural, from תּזנוּתים, or take it as a singular, as Ewald (259a) has done, inasmuch as in either case it is still an abstract, which might easily be preceded by the verb in the masculine form. והיא gives greater force, not only to the suffix, but also the noun - and that even she (her whoredom). The sin of whoredom is personified, or regarded as רוּח זנוּנים (Hos 4:12), as a propensity to whoredom, which continues in all its force after the capacity of the woman herself is gone. - Eze 23:44 contains the result of the foregoing description of the adulterous conduct of the two women, and this is followed in Eze 23:45. by an account of the attitude assumed by God, and the punishment of the sinful women. ויּבוא, with an indefinite subject, they (man, one) went to her. אליה, the one woman, Oholibah. It is only in the apodosis that what has to be said is extended to both women. This is the only interpretation of Eze 23:44 which does justice both to the verb ויּבוא (imperfect with Vav consec. as the historical tense) and the perfect בּאוּ. The plural אשּׁת does not occur anywhere else. Hitzig would therefore alter it into the singular, as "unheard of," and confine the attribute to Oholibah, who is the only one mentioned in the first clause of the verse, and also in Eze 23:43, Eze 23:40, and Eze 23:41. The judgment upon the two sisters is to be executed by righteous men (Eze 23:45). The Chaldeans are not designated as righteous in contrast to the Israelites, but as the instruments of the punitive righteousness of God in this particular instance, executing just judgment upon the sinners for adultery and bloodshed (vid., Eze 16:38). The infinitives העלה and נתון in Eze 23:46 stand for the third person future. For other points, compare the commentary on Eze 16:40 and Eze 16:41. The formula נתן לזעוה is derived from Deu 28:25, and has been explained in the exposition of that passage. וּברא is the inf. abs. Piel. For the meaning of the word, see the comm. on Eze 21:24. From this judgment all women, i.e., all nations, are to take warning to desist from idolatry. נוּסּרוּ is a mixed form, compounded of the Niphal and Hithpael, for התוסּרוּ, like נכּפּר in Deu 21:8 (see the comm. in loc.). - For Eze 23:49, vid., Eze 16:58. - The punishment is announced to both the women, Israel and Judah, as still in the future, although Oholah (Samaria) had been overtaken by the judgment a considerable time before. The explanation of this is to be found in the allegory itself, in which both kingdoms are represented as being sisters of one mother; and it may also be defended on the ground that the approaching destruction of Jerusalem and the kingdom of Judah affected the remnants of the kingdom of the ten tribes, which were still to be found in Palestine; whilst, on the other hand, the judgment was not restricted to the destruction of the two kingdoms, but also embraced the later judgments which fell upon the entire nation.

Introduction

This long chapter (as before ch. 16 and 20) is a history of the apostasies of God's people from him and the aggravations of those apostasies under the similitude of corporal whoredom and adultery. Here the kingdoms of Israel and Judah, the ten tribes and the two, with their capital cities, Samaria and Jerusalem, are considered distinctly. Here is, I. The apostasy of Israel and Samaria from God (Eze 23:1-8) and their ruin for it (Eze 23:9, Eze 23:10). II. The apostasy of Judah and Jerusalem from God (Eze 23:11-21) and sentence passed upon them, that they shall in like manner be destroyed for it (Eze 23:22-35). III. The joint wickedness of them both together (Eze 23:36-44) and the joint ruin of them both (Eze 23:45-49). And all that is written for warning against the sins of idolatry, and confidence in an arm of flesh, and sinful leagues and confederacies with wicked people (which are the sins here meant by committing whoredom), is that others may hear and fear, and not sin after the similitude of the transgressions of Israel and Judah.

Verse 1

God had often spoken to Ezekiel, and by him to the people, to this effect, but now his word comes again; for God speaks the same thing once, yea, twice, yea, many a time, and all little enough, and too little, for man perceives it not. Note, To convince sinners of the evil of sin, and of their misery and danger by reason of it, there is need of line upon line, so loth we are to know the worst of ourselves. The sinners that are here to be exposed are two women, two kingdoms, sister-kingdoms, Israel and Judah, daughters of one mother, having been for a long time but one people. Solomon's kingdom was so large, so populous, that immediately after his death it divided into two. Observe, 1. Their character when they were one (Eze 23:3): They committed whoredoms in Egypt, for there they were guilty of idolatry, as we read before, Eze 20:8. The representing of those sins which are most provoking to God and most ruining to a people by the sin of whoredom plainly intimates what an exceedingly sinful sin uncleanness is, how offensive, how destructive. Doubtless it is itself one of the worst of sins, for the worst of other sins are compared to it here and often elsewhere, which should increase our detestation and dread of all manner of fleshly lusts, all appearances of them and approaches to them, as warring against the soul, infatuating sinners, bewitching them, alienating their minds from God and all that is good, debauching conscience, rendering them odious in the eyes of the pure and holy God, and drowning them at last in destruction and perdition. 2. Their names when they became two, Eze 23:4. The kingdom of Israel is called the elder sister, because that first made the breach, and separated from the family both of kings and priests that God had appointed - the greater sister (so the word is), for ten tribes belonged to that kingdom and only two to the other. God says of them both, They were mine, for they were the seed of Abraham his friend and of Jacob his chosen; they were in covenant with God, and carried about with them the sign of their circumcision, the seal of the covenant. They were mine; and therefore their apostasy was the highest injustice. It was alienating God's property, it was the basest ingratitude to the best of benefactors, and a perfidious treacherous violation of the most sacred engagements. Note, Those who have been in profession the people of God, but have revolted from him, have a great deal to answer for more than those who never made any such profession. "They were mine; they were espoused tome, and to me they bore sons and daughters;" there were many among them that were devoted to God's honour, and employed in his service, and were the strength and beauty of these kingdoms, as children are of the families they are born in. In this parable Samaria and the kingdom of Israel shall bear the name of Aholah - her own tabernacle, because the places of worship which that kingdom had were of their own devising, their own choosing, and the worship itself was their own invention; God never owned it. Her tabernacle to herself (so some render it); "let her take it to herself, and make her best of it." Jerusalem and the kingdom of Judah bear the name of Aholibah - my tabernacle is in her, because their temple was the place which God himself had chosen to put his name there. He acknowledged it to be his, and honoured them with the tokens of his presence in it. Note, Of those that stand in relation to God, and make profession of his name, some have greater privileges and advantages than others; and, as those who have greater are thereby rendered the more inexcusable if they revolt from God, so those who have less will not thereby be rendered inexcusable. 3. The treacherous departure of the kingdom of Israel from God (Eze 23:5): Aholah played the harlot when she was mine. Though the ten tribes had deserted the house of David, yet God owned them for his still; though Jeroboam, in setting up the golden calves, sinned, and made Israel to sin, yet, as long as they worshipped the God of Israel only, though by images, he did not quite cast them off. But they way of sin is down-hill. Aholah played the harlot, brought in the worship of Baal (Kg1 16:31), set up that other god, that dunghill-god, in competition with Jehovah (Kg1 18:21), as a vile adulteress dotes on her lovers, because they are well dressed and make a figure, because they are young and handsome (Eze 23:6), clothed with blue, captains and rulers, desirable young men, genteel, and that pass for men of honour, so she doted upon her neighbours, particularly the Assyrians, who had extended their conquests near them; she admired their idols and worshipped them, admired the pomp of their courts and their military strength and courted alliances with them upon any terms, as if her own God were not sufficient to be depended upon. We find one of the kings of Israel giving a thousand talents to the king of Assyria, to engage him in his interests, Kg2 15:19. She doted on the chosen men of Assyria, as worthy to be trusted and employed in the service of the state (Eze 23:7), and on all their idols with which she defiled herself. Note, Whatever creature we dote upon, pay homage to, and put a confidence in, we make an idol of that creature; and whatever we make an idol of we defile ourselves with. And now again the conviction looks back as far as the original of their nation: Neither left she her whoredoms which she brought from Egypt, Eze 23:8. Their being idolaters in Egypt was a thing never to be forgotten - that they should be in love with Egypt's idols even when they were continually in fear of Egypt's tyrants and task-masters! But (as some have observed) therefore, at that time, when Satan boasted of his having walked through the earth as all his own, to disprove his pretensions God did not say, Hast thou considered my people Israel in Egypt? (for they had become idolaters, and were not to be boasted of), but, Hast thou considered my servant Job in the land of Uz? And this corrupt disposition in them, when they were first formed into a people, is an emblem of that original corruption which is born with us and is woven into our constitution, a strong bias towards the world and the flesh, like that in the Israelites towards idolatry; it was bred in the bone with them, and was charged upon them long after, that they left not their whoredoms brought from Egypt. It would never out of the flesh, though Egypt had been a house of bondage to them. Thus the corrupt affections and inclinations which we brought into the world with us we have not lost, nor got clear of, but still retain them, though the iniquity we were born in was the source of all the calamities which human life is liable to. 4. The destruction of the kingdom of Israel for their apostasy from God (Eze 23:9, Eze 23:10): I have delivered her into the hand of her lovers. God first justly gave her up to her lust (Ephraim is joined to idols, let him alone), and then gave her up to her lovers. The neighbouring nations, whose idolatries she had conformed to and whose friendship she had confided in, and in both had affronted God, are now made use of as the instruments of her destruction. The Assyrians, on whom she doted, soon spied out the nakedness of the land, discovered her blind side, on which to attack her, stripped her of all her ornaments and all her defences, and so uncovered her, and made her naked and bare, carried her sons and daughters into captivity, slew her with the sword, and quite destroyed that kingdom and put an end to it. We have the story at large Kg2 17:6, etc., where the cause of the ruin of that once flourishing kingdom by the Assyrians is shown to be their forsaking the God of Israel, fearing other gods, and walking in the statutes of the heathen; it was for this that God was very angry with them and removed them out of his sight, Eze 23:18. And that the Assyrians, whom they had been so fond of, should be employed in executing judgments upon them was very remarkable, and shows how God, in a way of righteous judgment, often makes that a scourge to sinners which they have inordinately set their hearts upon. The devil will for ever be a tormentor to those impenitent sinners who now hearken to him and comply with him as a tempter. Thus Samaria became famous among women, or infamous rather; she became a name (so the word is); not only she came to be the subject of discourse, and much talked of, as the desolations of cities and kingdoms fill the newspapers, but she was thus ruined for her idolatries in terrorem - for warning to all people to take heed of doing likewise; as the public execution of notorious malefactors makes them such a name, such an ill name, as may serve to frighten others from those wicked courses which have brought them to a miserable and shameful end. Deu 21:21, All Israel shall hear and fear.

Verse 11

The prophet Hosea, in his time, observed that the two tribes retained their integrity, in a great measure, when the ten tribes had apostatized (Hos 11:12, Ephraim indeed compasses me about with lies, but Judah yet rules with God and is faithful with the saints; and this was justly expected from them: Hos 4:15, Though thou Israel play the harlot, yet let not Judah offend); but this lasted not long. By some unhappy matches made between the house of David and the house of Ahab the worship of Baal had been brought into the kingdom of Judah, but had been by the reforming kings worked out again; and at the time of the captivity of the ten tribes, which was in the reign of Hezekiah, things were in a good posture: but it lasted not long. In the reign of Manasseh, soon after the kingdom of Judah had seen the destruction of the kingdom of Israel, they became more corrupt than Israel had been in their inordinate love of idols, Eze 23:11. Instead of being made better by the warning which that destruction gave them, they were made worse by it, as if they were displeased because the Lord had made that breach upon Israel, and for that reason became disaffected to him and to his service. Instead of being made to stand in awe of him as a jealous God, they therefore grew strange to him, and liked those gods better that would admit of partners with them. Note, Those may justly expect God's judgments upon themselves who do not take warning by his judgments upon others, who see in others what is the end of sin and yet continue to make a light matter of it. But it is bad indeed with those who are made worse by that which should make them better, and have their lusts irritated and exasperated by that which was designed to suppress and subdue them. Jerusalem grew worse in her whoredoms than her sister Samaria had been in her whoredoms. This was observed before (Eze 16:51), Neither has Samaria committed half of thy sins. I. Jerusalem, that had been a faithful city, became a harlot, Isa 1:21. She also doted upon the Assyrians (Eze 23:12), joined in league with them, joined in worship with them, grew to be in love with their captains and rulers, and cried them up as finer and more accomplished gentlemen than any that ever the land of Israel produced. "See how richly, how neatly, they are dressed, clothed most gorgeously; how well they sit a horse; they are horsemen riding on horses; how charmingly they look, all of them desirable young men." And thus they grew to affect every thing that was foreign and to despise their own nation; and even the religion of it was mean and homely, and not to be compared with the curiosity and gaiety of the heathen temples. Thus she increased her whoredoms; she fell in love, fell in league, with the Chaldeans. Hezekiah himself was faulty this way when he was proud of the court which the king of Babylon made to him and complimented his ambassadors with the sight of all his treasures, Isa 39:2. And the humour increased (Eze 23:14); she doted upon the pictures of the Babylonian captains (Eze 23:15, Eze 23:16), joined in alliance with that kingdom, invited them to come and settle in Jerusalem, that they might refine the genius of the Jewish nation and make it more polite; nay, they sent for patterns of their images, altars, and temples, and made use of them in their worship. Thus was she polluted with her whoredoms (Eze 23:17), and thereby she discovered her own whoredom (Eze 23:18), her own strong inclination to idolatry. And when she had had enough of the Chaldeans, and grew tired of them and disposed to break her league with them, as Jehoiakim and Zedekiah did, her mind being alienated from them, she courted the Egyptians, doted upon their paramours (Eze 23:20), would come into an alliance with them, and, to strengthen the alliance, would join with them in their idolatries and then depend upon them to be their protectors from all other nations; for so wise, so rich, so strong, was the Egyptian nation, and came to such perfection in idolatry, that there was no nation now which they could take such satisfaction in as in Egypt. Thus they called to remembrance the days of their youth (Eze 23:19), the lewdness of their youth, Eze 23:21. 1. They pleased themselves with the remembrance of it. When they began to set their affections upon Egypt, they encouraged themselves to put a confidence in that kingdom, because of the old acquaintance they had with it, as if they still retained the gust and relish of the leeks and onions they ate there, or rather of the idolatrous worship they learned there, and brought up with them thence. When they began an acquaintance with Egypt they remembered how merrily their fathers worshipped the golden calf, what music and dancing they had at that sport, which they learned in Egypt; and they hoped they should now have a fair pretence to come to that again. Thus she multiplied her whoredoms, repeated her former whoredoms, and encouraged herself to close with present temptations, by calling to remembrance the days of her youth. Note, Those who, instead of reflecting upon their former sins with sorrow and shame, reflect upon them with pleasure and pride, contract new guilt thereby, strengthen their own corruptions, and in effect bid defiance to repentance. This is returning with the dog to his vomit. 2. They called it God's remembrance, and provoked him to remember it against them. God had said indeed that he would reckon with them for the golden calf, that idol of Egypt (Exo 32:34); but such was his patience that he seemed to have forgotten it till they, by their league now with the Egyptians against the Chaldeans, did, as it were, put him in mind of it; and in the day when he visits he will now, as he has said, visit for that. It is very observable how this adulteress changes her lovers: she dotes first on the Assyrians; then she thought the Chaldeans finer and courted them; after a while her mind was alienated from them, and she thought the Egyptians more powerful (Eze 23:20) and she must contract an intimacy with them. This shows the folly, (1.) Of fleshly lusts; when they are indulged they grow humoursome and fickle, are soon surfeited but never satisfied; they must have variety, and what is loved one day is loathed the next. Unius adulterium matrimonium vocant - One adultery is called marriage, as Seneca observes. (2.) Of idolatry. Those who think one God too little will not think a hundred sufficient, but will still be for trying more, as finding all insufficient. (3.) Of seeking to creatures for help; we go from one to another, but are disappointed in them all, and can never rest till we have made the God of Israel our help. II. The faithful God justly gives a bill of divorce to this now faithless city, that has become a harlot. His jealousy soon discovered her lewdness (Eze 23:13): I saw that she was defiled, that she was debauched, and saw which way her inclination was, that the two sisters both took one way, and that Jerusalem grew worse than Samaria. For, if we stretch out our hand to a strange god, will not God search this out? No doubt he will; and when he has found it can he be pleased with it? No (Eze 23:18): Then my mind was alienated from her, as it was from her sister. How could the pure and holy God any longer take delight in such a lewd generation? Note, Sin alienates God's mind from the sinner, and justly, for it is the alienation of the sinner's mind from God; but woe, and a thousand woes, to those from whom God's mind is alienated; for whom he turns from he will turn against.

Verse 22

Jerusalem stands indicted by the name of Aholibah, for that she, as a false traitor to her sovereign Lord the God of heaven, not having his fear before her eyes, but moved by the instigation of the devil, had revolted from her allegiance to him, had compassed and imagined to shake off his government, had kept up a correspondence had joined in confederacy with his enemies, and the pretenders to a deity, in contempt of his crown and dignity. To this indictment she has pleaded, Not guilty: I am not polluted; I have not gone after Baalim. But it is found against her by the notorious evidence of the fact, and she stands convicted of it, nor has any thing material to offer why judgment should not be given and execution awarded according to law. In these verses, therefore, we have the sentence. I. Her old confederates must be her executioners; and those whom she had courted to be her leaders in sin are now to be employed as instruments of her punishment (Eze 23:22): "I will raise up thy lovers against thee, the Chaldeans, whom formerly thou didst so much admire and covet an acquaintance with, but from whom thy mind is since alienated and with whom thou hast perfidiously broken covenant." They are called thy lovers (Eze 23:22) and yet (Eze 23:28) those whom thou hatest. Note, It is common for sinful love soon to turn into hatred; as Amnon's to Tamar. Those of headstrong and unreasonable passions are often very hot against those persons and things that a little before they were as hot for. Fools run into extremes; nay, and wise men may see cause to change their sentiments. And therefore, as we should rejoice and weep as if we rejoiced not and wept not, so we should love and hate as if we loved not and hated not. Ita ama tanquam osurus - Love as one who may have cause to feel aversion. II. The execution to be done upon her is very terrible. 1. Her enemies shall come against her on every side (Eze 23:22), those of the several nations that constituted the Chaldean army (Eze 23:23), all of them great lords and renowned, whose pomp, and grandeur, and splendid appearance made them look the more amiable when they came as friends to protect and patronise Jerusalem, but the more formidable when they came to chastise its treachery and aimed at no less than its ruin. (1.) They shall come with a great deal of military force (Eze 23:24), with chariots and wagons furnished with all necessary provisions for a camp, with arms and ammunition, bag and baggage, with a vast army, and well armed. (2.) They shall have justice on their side: "I will set judgment before them" (they shall have right with them as well as might; for the king of Babylon had just cause to make war upon the king of Judah, because he had broken his league with him), "and therefore they shall judge thee, not only according to God's judgments, as the instruments of his justice, to punish thee for the indignities done to him, but according to their judgments, according to the law of nations, to punish thee for thy perfidious dealings with them." (3.) They shall prosecute the war with a great deal of fury and resentment. It being a war of revenge, they shall deal with thee hatefully, Eze 23:29. This will make the execution the more severe that their swords will be dipped in poison. Thou hatest them, and they shall deal hatefully with thee; those that hate will be hated and will be hatefully dealt with. (4.) God himself will lead them on, and his anger shall be mingled with theirs (Eze 23:25): I will set my jealousy against thee; that shall kindle this fire, and then they shall deal furiously with thee. If men deal ever so hatefully, ever so furiously, with us, yet, if we have God on our side, we need not fear them; they can do us no real hurt. But if men deal furiously with us, and God set his jealousy against us too, what will become of us? 2. The particulars of the sentence here passed upon this notorious adulteress are, (1.) That all she has shall be seized on. The clothes and the fair jewels, with which she had endeavoured to recommend herself to her lovers, these she shall be stripped of, Eze 23:26. All those things that were the ornaments of their state shall be taken away: "They shall take away all thy labour, all that thou hast gotten by thy labour, and shall leave thee naked and bare," Eze 23:29. Both city and country shall be impoverished and all the wealth of both swept away. (2.) That her children shall go into captivity. "They shall take thy sons and thy daughters, and make slaves of them (Eze 23:25); for they are children of whoredoms, unworthy the dignities and privileges of Israelites," Hos 2:4. (3.) That she shall be stigmatized and deformed: "They shall take away thy nose and thy ears, shall mark thee for a harlot, and render thee for ever odious," Eze 23:25. This intimates the many cruelties of the Chaldean soldiers towards the Jews that fell into their hands, whom, it is probable, they used barbarously. Some will have this to be understood figuratively; and by the nose they think is meant the kingly dignity, and by the ears that of the priesthood. (4.) That she shall be exposed to shame: Thy lewdness and thy whoredoms shall be discovered (Eze 23:29), as, when a malefactor is punished, all his crimes are ripped up, and repeated to his disgrace; what was secret then comes to light, and what was done long since is then called to mind. (5.) That she shall be quite cut off and ruined: "The remnant of thy people that have escaped the famine and pestilence shall fall by the sword; and the residue of thy houses that have not been battered down about thy ears shall be devoured by the fire," Eze 23:25. And this shall be the end of Jerusalem. III. Because she has trod in the steps of Samaria's sins, she must expect no other than Samaria's fate. It is common, in giving judgment, to have an eye to precedents; so has God in passing this sentence on Jerusalem (Eze 23:31, etc.): "Thou hast walked in the way of thy sister, notwithstanding the warning thou hast had given thee, by the fatal consequences of her wickedness; and therefore I will give her cup, her portion of miseries, into thy hand, the cup of the Lord's fury, which will be to thee a cup of trembling." Now, 1. This cup is said to be deep and large, and to contain much (Eze 23:32), abundance of God's wrath and abundance of miseries, the fruits of that wrath. It is such a cup as that which we read of, Jer 25:15, Jer 25:16. The cup of divine vengeance holds a great deal, and so those will find into whose hand it shall be put. 2. They shall be made to drink the very dregs of this cup, as the wicked are said to do (Psa 75:8): "Thou shalt drink it and suck it out, not because it is pleasant, but because it is forced upon thee (Eze 23:34); thou shalt break the shreds thereof, and pluck off thy own breasts, for indignation at the extreme bitterness of this cup, being full of the fury of the Lord (Isa 51:20), as men in great anguish tear their hair, and throw every thing from them. Finding there is no remedy, but it must be drank (for I have spoken it, saith the Lord God), thou shalt have no manner of patience in the drinking of it." 3. They shall be intoxicated by it, made sick, and be at their wits' end, as men in drink are, staggering, and stumbling, and ready to fall (Eze 23:33): Thou shalt be filled with drunkenness and sorrow. Note, Drunkenness has sorrow attending it, to such a degree that the utmost confusion and astonishment are here represented by it. Who would think that that which is such a force upon nature, such a scandal to it, which deprives men of their reason, disorders them to the last degree, and is therefore expressive of the greatest misery, should yet be with many a beloved sin, that they should damn their own souls to distemper their own bodies? Who has woe and sorrow like them? Pro 23:29. 4. Being so intoxicated, they shall become, as drunkards deserve to be, a laughing-stock to all about them (Eze 23:32): Thou shalt be laughed to scorn and had in derision, as acting ridiculously in every thing thou goest about. When God is about to ruin a people he makes their judges fools and pours contempt on their princes, Job 12:17, Job 12:21. IV. In all this God will be justified, and by all this they will be reformed; and so the issue even of this will be God's glory and their good. 1. They have been bad, very bad, and that justifies God in all that is brought upon them (Eze 23:30): I will do these things unto thee because thou hast gone a whoring after the heathen, and (Eze 23:35) because thou hast forgotten me and cast me behind thy back. Note, Forgetfulness of God, and a contempt of him, of his eye upon us and authority over us, are at the bottom of all our treacherous adulterous departures from him. Therefore men wander after idols, because they forget God, and their obligations to him; nor could they look with so much desire and delight upon the baits of sin if they did not first cast God behind their back, as not worthy to be regarded. And those who put such an affront upon God, how can they think but that it should turn upon themselves at last? Therefore bear thou also thy lewdness and thy whoredoms; that is, thou shalt suffer the punishment of them, and thou alone must bear the blame. Men need no more to sink them than the weight of their own sins; and those who will not part with their lewdness and their whoredoms must bear them. 2. They shall be better, much better, and this fire, though consuming to many, shall be refining to a remnant (Eze 23:27): Thus will I make thy lewdness to cease from thee. The judgments which were brought upon them by their sins parted between them and their sins, and taught them at length to say, What have we to do any more with idols? Observe, (1.) How inveterate the disease was: Thy whoredoms were brought from the land of Egypt. Their disposition to idolatry was early and innate, their practice of it was ancient, and had gained a sort of prescription by long usage. (2.) How complete the cure was notwithstanding: "Though it has taken root, yet it shall be made to cease, so that thou shalt not so much as lift up thy eyes to the idols again, nor remember Egypt with pleasure any more." They shall avoid the occasions of this sin, for they shall not so much as look upon an idol, lest their hearts should unawares walk after their eyes. And they shall abandon all inclinations to it: "They shall not remember Egypt; they shall not retain any of that affection for idols which they had from the very infancy of their nation." They got it, through the corruption of nature, in their bondage in Egypt, and lost it, through the grace of God, in their captivity in Babylon, which this was the blessed fruit of, even the taking away of sin, of that sin; so that whereas, before the captivity, no nation (all things considered) was more impetuously bent upon idols and idolatry than they were, after that captivity no nation was more vehemently set against idols and idolatry than they were, insomuch that at this day the image-worship which is practised in the church of Rome confirms the Jews as much as any thing in their prejudices against the Christian religion.

Verse 1

23:1-49 This chapter, like ch 16, gives the history of the northern and southern kingdoms of Israel and Judah in the form of an extended metaphor. It graphically depicts Samaria and Jerusalem, the capital cities, as two immoral women. The metaphor emphasizes that their judgment was inevitable and well-deserved.

Verse 2

23:2 sisters . . . daughters of the same mother: They were descendants of the same nation, and their lives were essentially parallel. Even their names, Oholah and Oholibah, sound similar.

Verse 3

23:3 They became prostitutes by worshiping false gods.

Verse 4

23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).

Verse 5

23:5-8 Oholah: The northern kingdom, far from being converted by God’s covenant of grace, was fascinated with the power and prestige of Assyria. Alliances with Assyria were part of Israel’s political strategy from the 800s BC, but in the end, such alliances did not keep Israel safe.

Verse 9

23:9-10 The northern kingdom was overrun by the Assyrian army in 722 BC, and its people were dispersed throughout the Assyrian Empire.

Verse 11

23:11-18 Samaria’s reputation and punishment were known to everyone in Ezekiel’s time. Her sister, Oholibah (Jerusalem), followed the same pattern of life and was even worse than her sister. What a succession of Judah’s kings regarded as wise political maneuvering—seeking alliances with Babylon as well as with Assyria—the prophet presents as a pattern of consistent, ever-deepening spiritual adultery.

Verse 19

23:19-20 When the people of Jerusalem thought of Egypt, they did not remember the Lord’s deliverance through the Exodus, but the forbidden pleasures they had enjoyed there.

Verse 22

23:22-24 Jerusalem’s depravity made God’s judgment inevitable. The very nations that she courted as her lovers would abuse her. Babylon would bring its allies, Pekod, Shoa, and Koa. The names of these obscure tribes sound like Hebrew words meaning “Punishment,” “War cry,” and “Shriek.” Judah’s sins were greater than her sister’s, and her judgment would also be worse.

Verse 25

23:25-29 Stripping an adulterous wife naked—to expose in public what she had done in private—was a punishment for adultery (see study note on 16:35-38). The Babylonians similarly stripped Jerusalem and Judah of everything valuable and exposed them to their own shame.

Verse 31

23:31-34 your sister’s cup of terror: Jerusalem would have to drink from this bitter cup of judgment, as Samaria had. The pain of that judgment would cause her to beat (or tear at) her breast in anguish.

Verse 36

23:36-43 The prophet again adopted the role of prosecuting attorney, whose task was to confront Jerusalem with her sins (described in detail in ch 22). Far from being holy cities, Jerusalem and Samaria had become worn-out prostitutes whose only attractiveness was in their availability.

Verse 44

23:44-49 The sisters’ enemies would stone them like adulteresses and kill them with swords as an invading army would do. In the typical pattern of invasion, not only the prostitutes but also their sons and daughters would die, and the enemy would burn their homes. Those who rebelled against the Lord and pursued idolatry would suffer the full penalty of death.

Roman Catholicism

Introduction

Verse 2

Verse 5

Verse 6

Verse 14

Verse 20

Verse 23

Verse 25

Verse 26

Verse 32

Verse 34

Verse 38

Verse 40

Verse 41

Verse 42

Verse 45

Verse 47

Verse 48

Verse 49

Introduction

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

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Verse 14

Verse 15

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Verse 18

Verse 19

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Verse 22

Verse 23

Verse 24

Verse 25

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Verse 28

Verse 29

Verse 31

Verse 34

Verse 35

Verse 36

Verse 38

Verse 40

Verse 41

Verse 42

Verse 43

Verse 45

Verse 46

Verse 47

Verse 48

Verse 49

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

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Verse 16

Verse 17