Why does Ezekiel 23:4 personify Samaria and Jerusalem as immoral sisters, and is there historical or archeological evidence to support these specific accusations?

WHY DOES Ezekiel 23:4 PERSONIFY SAMARIA AND JERUSALEM AS IMMORAL SISTERS, AND IS THERE EVIDENCE TO SUPPORT THESE ACCUSATIONS?

I. Context and Scriptural Background

Ezekiel 23:4 states, “The older sister was named Oholah, and her sister Oholibah. They were Mine and gave birth to sons and daughters. As for their names, Oholah is Samaria and Oholibah is Jerusalem.” This passage appears within a prophetic indictment of the northern and southern kingdoms of Israel. The northern kingdom, with its capital in Samaria, had grown apostate long before the fall of Jerusalem. Meanwhile, the southern kingdom with its capital in Jerusalem—though it had moments of reform—ultimately fell into idolatry and disobedience. Here, the prophet Ezekiel employs the metaphor of two sisters, Oholah (Samaria) and Oholibah (Jerusalem), to symbolize spiritual unfaithfulness.

II. The Literary Device of Personification

1. Prophetic Imagery

Ancient Near Eastern literature, including Hebrew prophecy, often personifies cities or nations as individuals—especially women—depicting faithfulness or unfaithfulness in covenant terms. Ezekiel 23 captures this cultural style, highlighting the severity of Israel’s sins. Samaria and Jerusalem are presented as sisters who belonged to God yet chased after alliances and idolatries with other nations.

2. The Nature of Spiritual Adultery

In the Hebrew Scriptures, a covenant with God is often compared to a marriage (e.g., Hosea 2:19–20). When God’s people pursue foreign idols or engage in unholy alliances, it is seen as “adultery.” Thus, calling Samaria and Jerusalem “immoral sisters” underscores the breach of covenant. Ezekiel’s provocative imagery shows just how grievous the betrayal was in the prophet’s view.

III. Historical and Geopolitical Context

1. Division of the Kingdom

After King Solomon’s reign, Israel split into two kingdoms (1 Kings 12). The northern kingdom, often simply called “Israel” in Scripture, headquartered in Samaria. The southern kingdom, “Judah,” maintained Jerusalem as its capital and temple site.

2. Samaria (Oholah, the Older Sister)

Samaria became the political and religious center of the northern kingdom. Jeroboam I introduced alternative worship centers (1 Kings 12:28–31), laying the foundation for a cultic system that frequently departed from ordained worship of Yahweh.

3. Jerusalem (Oholibah, the Younger Sister)

Though Jerusalem housed the Temple, it succumbed to idol worship during certain periods of its history (e.g., 2 Kings 21 regarding Manasseh’s reign). Prophets like Jeremiah, Isaiah, and Ezekiel warned Judah repeatedly. Yet, ultimately, Jerusalem followed in the footsteps of the northern kingdom’s unfaithfulness.

IV. Why “Immoral Sisters”?

1. Shared Covenant Yet Shared Guilt

Both Samaria and Jerusalem were chosen places within God’s covenant community. Ezekiel emphasizes they belonged to God (“They were Mine,” Ezekiel 23:4). Their idolatry was therefore all the more scandalous because they knew better.

2. Alliances with Foreign Nations

Both kingdoms formed alliances for military or political gain, relying on pagan powers such as Assyria or Egypt (2 Kings 16:7; Isaiah 31:1). In a spiritual sense, turning to these nations instead of trusting God reflected unfaithfulness. Ezekiel, in speaking metaphorically, charges them with an adulterous relationship against God’s established covenant.

3. Progression of Disobedience

Samaria is called the older sister because the northern kingdom fell to Assyria first (722 BC). Despite witnessing Samaria’s fall, the southern kingdom (Jerusalem) did not learn from these errors; it continued in similar sinful practices, falling to Babylon in 586 BC—all in line with Ezekiel’s unsettling metaphor.

V. Historical and Archaeological Evidence

1. Samaria Ostraca

Archaeologists discovered inscriptions known as the Samaria Ostraca (8th century BC) during excavations in the early 20th century. These texts record commercial transactions, names, and sometimes references to officials in Samaria. While they are not direct records of idolatry, they confirm the historical presence of a complex administrative system consistent with the biblical depiction of Samaria’s prominence. This matches biblical narratives where the northern kingdom engaged with foreign powers, reflecting the possibility of absorbing pagan practices.

2. Evidence of Foreign Influences

Excavations in Samaria, Megiddo, and other northern sites have revealed influences bearing Assyrian and other foreign motifs. Although these artifacts do not “prove” moral or religious infidelity, they lend credibility to the biblical claim that the northern kingdom was open to trade and potentially to syncretistic worship forms.

3. Jerusalem’s Religious Shifts

In Jerusalem, references in cuneiform tablets (e.g., Sennacherib’s Prism) confirm the siege of Jerusalem by the Assyrian king Sennacherib around 701 BC (see 2 Kings 18–19). Artifacts such as seal impressions and personal signets showing the names of royal officials (some found in the “City of David” area) affirm the political environment in Judah. Again, while these do not on their own confirm the “immorality” described in Ezekiel 23, they corroborate the backdrop of changing political alliances, which included pacts with surrounding nations.

4. Idolatrous Practices in Judah

Archaeologists have also uncovered figurines and high place remains that suggest the worship of deities other than Yahweh, especially in the outlying regions of Judah. These findings align with biblical accusations (e.g., 2 Kings 23:4–5, where reforms tore down these altars and images).

VI. The Prophetic Charge and Its Relevance

1. Consistency with the Biblical Record

Ezekiel 23 is consistent with the overarching biblical claim: that both the northern and southern kingdoms repeatedly broke faith with God. The discovered evidence—ostraca, figurines, and inscriptions—bolsters the historical plausibility that Samaria and Jerusalem indeed interacted deeply with foreign nations and their religious practices.

2. Theological Emphasis

The metaphor of immoral sisters is a sharp and vivid warning. It is not merely about immoral behavior in a physical sense; it points to Israel’s forsaking of God’s covenant. The passage highlights God’s desire for exclusive devotion and the tragic consequences when His people turn away to other “lovers,” be they alliances or idols.

3. Link to Fulfilled Prophecies

The eventual downfall of both Samaria and Jerusalem, as recorded biblically and supported by historical and archaeological sources, underscores that the warnings given through prophets like Ezekiel were not idle threats. The exile events (722 BC for the northern kingdom; 586 BC for Judah) corroborate Ezekiel’s accusations and illustrate the seriousness of covenant unfaithfulness.

VII. Conclusion

Ezekiel 23:4 personifies Samaria and Jerusalem as immoral sisters to expose their spiritual adultery—abandoning covenant fidelity to seek alliances and idols. From a historical and archaeological standpoint, evidence such as the Samaria Ostraca, depictions of foreign influence, and artifacts suggest that both regions pursued alliances and shared in religious syncretism consistent with the prophet’s charges.

The vivid language of immorality does not merely accuse them of failing in political policy, but of breaking trust with God Himself. The testimonies from Scripture and external findings show that Samaria and Jerusalem, meant to be exclusively devoted to the One who had set them apart, fell tragically short of that calling. This aligns precisely with Ezekiel’s message, emphasizing the depth of their betrayal and forecasting the harsh consequences that would follow.