Ezekiel 23:11

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) She was more corrupt.—Enough having been said of Aholah to form the basis for a comparison, the prophet now turns to Aholibah. The idolatries of Judah not only comparatively but actually exceeded those of her sister kingdom. See, e.g., the account of Manaseeh’s reign (2Kings 21:1-16; 2Chronicles 33:1-9). In addition to her connection with Assyria, Judah also formed alliances with Chaldæa, and intrigued with Egypt and other nations.

Benson Commentary

Ezekiel 23:11-12. When her sister Aholibah saw this, she was more corrupt — Jerusalem was so far from taking warning by the judgments inflicted on Samaria, that she advanced to greater degrees of idolatry. She doted upon the Assyrians her neighbours — Ahaz, king of Judah, entered into a confederacy with the king of Assyria, hoping for relief from his power and the bravery of his army, and worshipped the idols which the Assyrians worshipped, in order to ingratiate himself with them. See the margin.

Matthew Henry's Concise Commentary

23:1-49 A history of the apostacy of God's people from him, and the aggravation thereof. - In this parable, Samaria and Israel bear the name Aholah, her own tabernacle; because the places of worship those kingdoms had, were of their own devising. Jerusalem and 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. The language and figures are according to those times. Will not such humbling representations of nature keep open perpetual repentance and sorrow in the soul, hiding pride from our eyes, and taking us from self-righteousness? Will it not also prompt the soul to look to God continually for grace, that by his Holy Spirit we may mortify the deeds of the body, and live in holy conversation and godliness?

Barnes' Notes on the Bible

The idolatries of Manasseh's reign exceeded all that had gone before either in Israel or in Judah 2 Kings 21:1-16; 2 Chronicles 33:1-10.

Jamieson-Fausset-Brown Bible Commentary

11. Judah, the southern kingdom, though having the "warning" (see on [1062]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, 51; Jer 3:11).

Matthew Poole's Commentary

Aholibah; Judah, yet two tribes.

Saw this; both the sins and punishments of the kingdom of Israel, which should have been her admonition.

She was more corrupt, ran more violently into both friendship, confederacies, and idolatries with the Assyrians,

than her sister, Samaria; Jerusalem had more idols in it, and more abominable idolatry, than any we read of in Samaria that, at present, I can remember.

Gill's Exposition of the Entire Bible

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 Jeremiah 2:28.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11–21. The infidelities of Judah with Assyria, Babylon and Egypt

11. On the greater excesses of Judah cf. Ezekiel 16:47; Ezekiel 16:51; Jeremiah 3:8; Jeremiah 3:11.

Pulpit Commentary

Verses 11, 12. - The issue of the Assyrian alliance in the fall of Samaria might have served as a warning to the kings of Judah. But it did not. They also 'courted the alliance of the kings of Assyria, as in the case of Ahaz (2 Kings 16:7-10) and Tiglath-Pileser. Hezekiah followed in the same line, though he too trusted in Egypt, and afterwards rebelled. Manasseh too paid tribute, and made Jerusalem the scene of a confluent idolatry, which included that of Assyria. Even Josiah went forth against Pharaoh-Necho as the faithful vassal of either Assyria or Babylon. The splendor which had fascinated Samaria fascinated her also. Here clothed most gorgeously takes the place of "clothed in blue" in Ver. 6, describing, probably, the same fact. Ezekiel 23:11

Keil and Delitzsch Biblical Commentary on the Old Testament

Whoredom of Judah

Ezekiel 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. Ezekiel 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. Ezekiel 23:13. And I saw that she had defiled herself; they both went one way. Ezekiel 23:14. And she carried her whoredom still further; she saw men engraved upon the wall, figures of Chaldeans engraved with red ochre, Ezekiel 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: Ezekiel 23:16. And she was inflamed with lust toward them, when her eyes saw them, and sent messengers to them to Chaldea. Ezekiel 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. Ezekiel 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. Ezekiel 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. Ezekiel 23:20. And she burned toward their paramours, who have members like asses and heat like horses. Ezekiel 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 Ezekiel 23:12 coincides with that in Ezekiel 23:5 and Ezekiel 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 Ezekiel 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 Ezekiel 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 Exodus 14:7 and 2 Samuel 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 Ezekiel 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 (Ezekiel 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 (Jeremiah 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 (Ezekiel 23:17, Ezekiel 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 (Ezekiel 23:19-21 compared with Ezekiel 23:8). The form ותּעגּבה in Ezekiel 23:20, which the Keri also gives in Ezekiel 23:18, has taken ah as a feminine termination (not the cohortative ah), like תּרגּה in Proverbs 1:20; Proverbs 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., Jeremiah 5:8). בּשׂר, as in Ezekiel 16:26. פּקד (Ezekiel 23:21), to look about for anything, i.e., to search for it; not to miss it, as Hvernick imagines.