Ezekiel 23 Study Notes

23:1-2 Since Israel was often portrayed as the wife of God (Jr 2-3; Hs 1-3), Ezekiel used the metaphor of harlotry (two women) to describe Samaria and Jerusalem. While chap. 16, another allegorical passage, focuses on Judah’s idolatry, chap. 23 emphasizes Judah’s illicit foreign alliances in addition to her idolatry. In chap. 16 the issue is Israel’s trust in other gods; here she trusts in other nations.

23:3 Adultery and prostitution were both odious to God and punishable by death, according to numerous legal passages in Leviticus (Lv 19:29; 20:10; 21:9) and Deuteronomy (Dt 23:17). The adulterous cities will be destroyed.

23:4 Samaria, the older one, embraced idolatry and international alliances much earlier than Jerusalem. She would also precede Jerusalem in captivity. The phrase they became mine recalls marriage rituals described in 16:8-13. The two names Oholah and Oholibah relate to the Hebrew noun ’ohel (tent), corresponding to the cities they represent. The names recall the period when Israel lived in tents in the desert, reinforcing the notion of long-standing harlotry since that was a time in which Israel suffered punishment for its idolatries. Both names may have a connection to the tabernacle where God met with his people in the wilderness. The meaning of Oholibah (Jerusalem), “my tent is in her,” may indicate that God’s house, the temple, in fact resided in Jerusalem (2Sm 6:17; 1Kg 8:4; Ps 48:1-14). The mention of the mother of the sisters emphasizes their common origin from the united nation of Israel that existed for a time. The cities were the capital cities of the northern and southern kingdoms, respectively.

23:5-9 Prostitution here represents political alliances with pagan powers—not idolatry as in chap. 16 (v. 15). The graphic language underscores God’s disgust with Israel for playing the game of international politics rather than relying on him for security and support. Samaria’s (Oholah) relations with the officers of Assyria presupposes the earlier alliance under Jehu’s descendants, Menahem (2Kg 15:17-22) and Hoshea (2Kg 17:1-6). The Black Obelisk of the Assyrian king Shalmaneser III (dated ca 841 BC) mentions “Jehu son of Omri” and actually shows him bowing to the Assyrian king, paying homage. This is one of the most significant archaeological finds related to biblical studies because it provides extrabiblical evidence for Jehu’s submission to an Assyrian ruler.

23:10 The expression they exposed her nakedness refers to the fall of Samaria in 722 BC.

23:11-13 Rather than embracing her God-given mission to bring the message of salvation to the nations (Gn 12:1-3), as a prostitute Jerusalem used the nations for her own advantage. Judah allied with Assyria (2Kg 16:7-9) and then Babylon (Ezk 17:13; 2Kg 24:1,17; cp. Is 39:1-8). Ezekiel may also have had in mind the disastrous political move of King Ahaz, who willingly made Judah Assyria’s vassal. Rather than trusting God for deliverance (as Isaiah urged him to do), Ahaz enlisted Assyria’s aid. With that act Judah became a vassal of Assyria for the next century (2Kg 16:5-9; Is 7).

23:14-19 Like the idols of the house of Israel in 8:10, these male images were carved on a wall. Visual art in Bible times was often painted on walls.

23:20-21 The reference to relations with Egypt (lusted after their lovers) may recall Solomon’s early alliance with Egypt (1Kg 3:1) and Jehoiakim’s support from Pharaoh Neco before he turned to Babylonia (2Kg 23:31-24:7).

23:22-23 The word Chaldeans, often interchanged with Babylonians, initially referred to the people living north of the Persian Gulf. Pekod, Shoa, and Koa were Aramean tribes east of the Tigris River that were allied with Babylonia. Ezekiel may have mentioned such obscure, distant lands and peoples in order to convey to Israel the idea that “the whole world” was against them (chaps. 38-39).

22:24-30 God would delegate judgment to the Babylonians and Assyrians. The nose and ears are often missing on statues. Their sin is traced all the way back to Egypt, to their very beginning.

23:31-33 The cup in the Bible is a neutral metaphor, based apparently on the custom of the host pouring wine into the cups of each of his guests (Ps 16:5). It was most frequently used, however, to refer to a toxic or intoxicating drink (Ps 75:8; Jr 25:15-16; Lm 4:21; Hab 2:15-16)—a cup of judgment or a cup of wrath (Is 51:17; Jr 51:7; Rv 17:3-4; 18:6). The motif of the cup was to culminate in Jesus, who absorbed in his own person the fullness of God’s judgment, accepting it willingly from his hand (Mk 14:36).

23:34 Beating the breast was the customary response to a crisis (Is 32:12; Nah 2:7). The tearing of breasts intensified the image.

23:35-37 On cast me behind your back see 1Kg 14:9; Neh 9:26. Contrast Is 38:17.

23:38-39 The defiling of God’s sanctuary in Jerusalem was documented in chap. 8. Samaria, by its practice of worship at the illegal sanctuary of Bethel, defiled God’s true sanctuary (1Kg 12:25-30).

23:40-41 Incense and oil not only belonged to the Lord, but they were products used in the offering of sacrifices.

23:42 The word drunkards may also be rendered as “men from Sheba.” Sheba was located at the southwest corner of the Arabian Peninsula (modern Yemen) and was known for trading (27:22; 38:13; 1Kg 10:1-10; Jb 6:19).

23:43-45 The rest of the detestable practices are rehearsed before the verdict is given.

23:46 Terror and plunder were standard types of covenant punishments (Lv 26:16-17; Dt 28:31,66-67; 32:25).

23:47 Stoning was the prescribed punishment for idolatry, child sacrifice, and adultery (Lv 20:2; Dt 13:10; 17:5; 22:21,24). These are the same judgments Ezekiel had pronounced earlier (16:40-41).

23:48 The actions of the Israelites and the consequences they suffer will provide a warning to other nations.