Ezekiel 23:37

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

Israel and Judah Accused; Judgments Predicted. ( b. c. 591.) 36 The Lord said moreover unto me; Son of man, wilt thou judge Aholah and Aholibah? yea, declare unto them their abominations; 37 That 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 bare unto me, to pass for them through the fire, to devour them. 38 Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths. 39 For 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 mine house. 40 And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments, 41 And satest upon a stately bed, and a table prepared before it, whereupon thou hast set mine incense and mine oil. 42 And 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, which put bracelets upon their hands, and beautiful crowns upon their heads. 43 Then said I unto her that was old in adulteries, Will they now commit whoredoms with her, and she with them? 44 Yet they went in unto her, as they go in unto a woman that playeth the harlot: so went they in unto Aholah and unto Aholibah, the lewd women. 45 And 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. 46 For thus saith the Lord God ; I will bring up a company upon them, and will give them to be removed and spoiled. 47 And the company shall stone them with stones, and dispatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire. 48 Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness. 49 And 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 . After the ten tribes were carried into captivity, and that kingdom was made quite desolate, the remains of it by degrees incorporated with the kingdom of Judah, and gained a settlement (many of them) in Jerusalem; so that the two sisters had in effect become one again; and therefore, in these verses, the prophet takes those to task jointly who were thus conjoined: " Wilt thou judge Aholah and Aholibah together? v. 36 . Wilt thou go about to frame an excuse for them? Thou seest the matter is so bad as not to bear an excuse." Or, rather, "Thou shalt now be employed, in God's name, to judge them, ch. xx. 4 . The matter is rather worse than better since the union." I. Let them be made to see the sins they are guilty of: Declare unto them openly and boldly their abominations. 1. They have been guilty of gross idolatry, here called adultery. With their idols they have committed adultery ( v. 37 ), have broken their marriage-covenant with God, have lusted after the gratifications of a carnal sensual mind in the worship of God. This is the first and worst of the abominations he is to charge them with. 2. They have committed the most barbarous murders, in sacrificing their children to Moloch, a sin so unnatural that they deserve to hear of it upon all occasions: Blood is in their hands, innocent blood, the blood of their own children, which they have caused to pass through the fire ( v. 37 ), not that they might be dedicated to the idols, but that they might be devoured, a sign that they loved their idols better than that which was dearest to them in the world. 3. They have profaned the sacred things with which God had dignified and distinguished them: This they have done unto me, this indignity, this injury, v. 38 . Every contempt put upon that which is holy reflects upon him who is the fountain of holiness, and from a relation to whom whatever is called holy has its denomination. God had set up his sanctuary among them, but they defiled it, by making it a house of merchandise, a den of thieves; nay, and much worse; there they set up their idols and worshipped them, and there they shed the blood of God's prophets. God had revealed to them his holy sabbaths, but they profaned them, by doing all manner of servile work therein, or perhaps by sports and recreations on that day, not only practised, but allowed and encouraged by authority. They defiled the sanctuary on the same day that they profaned the sabbath. To defile the sanctuary was bad enough on any day, but to do it on the sabbath day was an aggravation. We commonly say, The better day the better deed; but here, the better day the worse deed. God takes notice of the circumstances of sin which add to the guilt. He shows ( v. 39 ) what was their profanation both of the sanctuary and of the sabbath. They slew their children, and sacrificed them to their idols, to the great dishonour both of God and of human nature; and then came, on the same day, their hands imbrued with the blood of their children and their clothes stained with it, to attend in God's sanctuary, not to ask pardon for what they had done, but to present themselves before him, as other Israelites did, expecting acceptance with him, notwithstanding these villanies which they were guilty of; as if God either did not know their wickedness or did not hate it. Thus they profaned the sanctuary, as if that were a protection to the worst of malefactors; for thus they did in the midst of his house. Note, It is a profanation of God's solemn ordinances when those that are grossly and openly profane and vicious impudently and impenitently so intrude upon the services and privileges of them. Give not that which is holy unto dogs. Friend, how camest thou in hither? 4. They have courted foreign alliances, been proud of them, and reposed a confidence in them. This also is represented by the sin of adultery, for it was a departure from God, not only to whom alone they ought to pay their homage and not to idols, but in whom alone they ought to put their trust, and not in creatures. Israel was a peculiar people, must dwell alone and not be reckoned among the nations; and they profane their crown, and lay their honour in the dust, when they covet to be like them or in league with them. But this they have now done; they have entered into strict alliances with the Assyrians, Chaldeans, and Egyptians, the most renowned and potent kingdoms at that time; but they scorned alliances with the petty kingdoms and states that lay near them, which yet might have been of more real service to them. Note, Affecting an acquaintance and correspondence with great people has often been a snare to good people. Let us see how Jerusalem courts her high allies, thinking thereby to make herself considerable. (1.) She privately requested that a public embassy might be sent to her ( v. 40 ): You sent a messenger for men to come from far. It seems, then, that the neighbours had no desire to come into a confederacy with Jerusalem, but she thrust herself upon them, and sent under-hand to desire them to court her: and, lo, they came. The wisest and best may be drawn unavoidably into company and conversation with profane and wicked people: but it is no sign either of wisdom or goodness to covet an intimacy with such and to court it. (2.) Great preparation was made for the reception of these foreign ministers, for their public entry and public audience, which is compared to the pains that an adulteress takes to make herself look handsome. Jezebel-like, thou paintedst thy face and deckedst thyself with ornaments, v. 40 . The king and princes made themselves new clothes, fitted up the rooms of state, beautified the furniture, and made it look fresh. Thou sattest upon a stately bed ( v. 41 ), a stately throne; a table was prepared, whereon thou has set my oil and my incense. This was either, [1.] A feast for the ambassadors, a noble treat, agreeable to the other preparations. There was incense to perfume the room and oil to anoint their heads. Or, [2.] An altar already furnished for the ambassadors' use in the worship of their idols, to let them know that the Israelites were not so strait-laced but that they could allow foreigners the free exercise of their religion among them, and furnish them with chapels, yea, and complimented them so far as to join with them in their devotions; though the law of their God was against it, yet they could easily dispense with themselves to oblige a friend. The oil and incense God calls his, not only because they were the gift of his providence, but because they should have been offered at his altar, which was an aggravation of their sin in serving idols and idolaters with them. See Hos. ii. 8 . (3.) There was great joy at their coming, as if it were such a blessing as never happened to Jerusalem before ( v. 42 ): A voice of a multitude being at ease was with her. The people were very easy, for they thought themselves very safe and happy now that they had such powerful allies; and therefore attended the ambassadors with loud huzzas and acclamations of joy. A great confluence of people there was to the court upon this occasion. The men of the common sort were there to grace the solemnity, and to increase the crowd; and with them were brought Sabeans from the wilderness. The margin reads it drunkards from the wilderness, that would drink healths to the prosperity of this grand alliance, and force them upon others, and be most noisy in shouting upon this occasion. Whoever they were, in honour of the ambassadors they put bracelets upon their hands and beautiful crowns upon their heads, which made the cavalcade appear very splendid. (4.) God by his prophets warned them against making these dangerous leagues with foreigners ( v. 43 ): " Then said I unto her that was old in adulteries, that from the first was fond of leagues with the heathen, of matching with their families ( Judg. iii. 6 ), and afterwards of making alliances with their kingdoms, and, though often disappointed therein, would never be dissuaded from it (this was the adultery she was old in), I said, Will they now commit whoredoms with her and she with them? Surely experience and observation will by this time have convinced both them and her that an alliance between the nation of the Jews and a heathen nation can never be for the advantage of either." They are iron and clay, that will not mix, nor will God bless such an alliance, or smile upon it. But, it seems, her being old in these adulteries, instead of weaning her from them, as one would expect, does but make her the more impudent and insatiable in them; for, though she was thus admonished of the folly of it, yet they went in unto her, v. 44 . A bargain was soon clapped up, and a league made, first with this, and then with the other, foreign state. Samaria did so, Jerusalem did so, like lewd women. They could not rest satisfied in the embraces of God's laws and care, and the assurances of protection he gave them; they could not think his covenant with them security enough. But they must by treaties and leagues, politic ones (they thought) and well-concerted, throw themselves into the arms of foreign princes, and put their interests under their protection. Note, Those hearts go a whoring from God that take a complacency in the pomp of the world and put a confidence in its wealth, and in an arm of flesh, Jer. xvii. 5 . II. Let them be made to foresee the judgments that are coming upon them for these sins ( v. 45 ): The righteous men, they shall judge them. Some make the instruments of their destruction to be the righteous men that shall judge them. The Assyrians that destroyed Samaria, the Chaldeans that destroyed Jerusalem, those were comparatively righteous, had a sense of justice between man and man and justly resented the treachery of the Jewish nation; however, they executed God's judgments, which, we are sure, are all righteous. Others understand it of the prophets, whose office it was, in God's name, to judge them and pass sentence upon them. Or we may take it as an appeal to all righteous men, to all that have a sense of equity; they shall all judge concerning these cities, and agree in their verdict, that forasmuch as they have been notoriously guilty of adultery and murder, and the guilt is national, therefore they ought to suffer the pains and penalties which by law are inflicted upon women in their personal capacity that shed blood and are adulteresses. Righteous men will say, "Why should bloody filthy cities escape any better than bloody filthy persons? Judge, I pray thee, " Isa. v. 3 . This judgment being given by the righteous men, the righteous God will award execution. See here, 1. What the execution will be, v. 46, 47 . The same as before, v. 23 , &c. God will bring a company of enemies upon them, who shall be made to serve his holy purposes even when they are serving their own sinful appetites and passions. These enemies shall easily prevail, for God will give them into their hands to be removed and spoiled; this company shall stone them with stones as malefactors, shall single them out and dispatch them with their swords; and, as was sometimes done in severe executions (witness that of Achan), they shall slay their children and burn their houses. 2. What will be the effects of it. (1.) Thus they shall suffer for their sins: Their lewdness shall be recompensed upon them ( v. 49 ); and they shall bear the sins of their idols, v. 35 , 49 . Thus God will assert the honour of his broken law and injured government, and let the world know what a just and jealous God he is. (2.) Thus they shall be broken off from their sins: I will cause lewdness to cease out of the land, v. 27 , 48 . The destruction of God's city, like the death of God's saints, shall do that for them which ordinances and providences before could not do; it shall quite take away their sin, so that Jerusalem shall rise out of its ashes a new lump, as gold comes out of the furnace purified from its dross. (3.) Thus other cities and nations will have fair warning given them to keep themselves from idols. That all women may be taught not to do after your lewdness. This is the end of the punishment of malefactors, that they may be made examples to others, who will see and fear. Smite the scorner and the simple will beware. The judgments of God upon some are designed to teach others, and happy are those who receive instruction from them not to tread in the steps of sinners, lest they be taken in their snares; those who would be taught this must know God is the Lord ( v. 49 ), that he is the governor of the world, a God that judges in the earth, and with whom there is no respect of persons.