Ezekiel 23:1

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 The prophet now informs those of the captivity of the very day on which Nebuchadnezzar was to lay siege to Jerusalem, (compare Jer 52:4 ), and describes the fate of that city and its inhabitants by a very apt similitude, Eze 24:1-14 . As another sign of the greatness of those calamities the prophet is forbidden to

1 The word of the Lord came again unto me, saying, 2 Son of man, there were two women, the daughters of one mother: 3 And they committed whoredoms in Egypt; they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. 4 And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah. 5 And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours, 6 Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. 7 Thus she committed her whoredoms 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. 8 Neither left she her whoredoms brought from Egypt: for in her youth they lay with her, and they bruised the breasts of her virginity, and poured their whoredom upon her. 9 Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted. 10 These discovered 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. 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 ( v. 3 ): They committed whoredoms in Egypt, for there they were guilty of idolatry, as we read before, ch. xx. 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, v. 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 to me, 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 ( v. 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 the way of sin is down-hill. Aholah played the harlot, brought in the worship of Baal ( 1 Kings xvi. 31 ), set up that other god, that dunghill-god, in competition with Jehovah ( 1 Kings xviii. 21 ), as a vile adulteress dotes on her lovers, because they are well dressed and make a figure, because they are young and handsome ( v. 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, 2 Kings xv. 19 . She doted on the chosen men of Assyria, as worthy to be trusted and employed in the service of the state ( v. 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, v. 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 ( v. 9, 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 2 Kings xvii. 6 , &c., 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, v. 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. Deut. xxi. 21 , All Israel shall hear and fear. The Sins of Samaria and Jerusalem. ( b. c. 591.) 11 And when her sister