v1-3: The two sisters, similar in character, having the same mother, and sharing the same adulterous appetite. Ezekiel uses a detailed parable (or even allegory), to highlight the sins of the people. In 16.44-48, Ezekiel refers to 3 sisters. Ezekiel’s language is unsubtle, even unpleasant; yet it reflects the awfulness of the sins into which the people had fallen.
v4: Oholah, Samaria, "her own Tabernacle," 1 Kings 12.28-30.
Oholibah, Jerusalem, "My Tabernacle is in her," 2 Sam 7.10,13.
"They were mine", says the Lord God, with sorrow. They had belonged to God, a call of loyalty and faithfulness, but neither was faithful. They bore sons and daughters in their likeness, spreading their unfaithfulness.
v5-10: Oholah is condemned first.
The illustration of Assyrian men, indicating that sin can appear desirable and attractive; such is the work of the devil, and in this way temptation can be quite powerful.
God, in His judgment, delivered Samaria to Assyria, the one she lusted after; ie: Assyria's sins and idols became Samaria's. He gave them their desire, Ps 106.15, and delegated judgment to Assyria.
v11-21: Oholibah (Jerusalem) did not learn the lesson. She saw Samaria's sins, and the judgment that followed, but did not grasp its meaning. She not only copied Samaria, but grew worse, see 16.51; Jer 3.6-11. We need discernment to see the spiritual reality behind events.
Jerusalem pursued Assyria and Babylonian idols, as well as developing political alliances. The metaphor is clear and unmistakable. v17 refers to Judah’s sudden change of mind, and break of alliance with Babylon..
v22-24: Jerusalem mistreated those she had lusted after. She was unfaithful to her idols. Her desire for the sinful would rebound on her.
Their judgment involved the siege of the city, and punishment "according to their standards." Jerusalem might find mercy in God, but not in Gentiles.
v25-26: The suffering at the hands of Babylon, Assyria, and the other nations would be painful, as many were put to death, others were taken captive. They would be stripped of clothes and jewellery, and suffer poverty and degradation. Both Assyria and Babylon carried out the cruelty of cutting off ears and noses of their enemies.
v27: Yet, even through these terrible times, God as doing a work in His people. He was cleansing them of their impurities and idolatries. There would come a day when idolatry would cease.
v28-31: Jerusalem bore the consequences of her sins. She had latterly become appalled at what she was doing, and turned away from her idols "in disgust." Yet she had merited judgment, which would come through those idolatrous peoples. Oholibah drank Oholah's cup of judgment.
v32-34: The prophecy of the cup; Jerusalem to drink Samaria's judgment; scorn and derision, drunkenness and sorrow, ruin and desolation.
v35: As in v30; she brought this upon herself, and must bear the consequences of her sins.
v36-39: No more parable, as the prophet talks straight. Samaria and Jerusalem stand together, their sins exposed, and graphically described. Their sins were deliberate, blatant, and persistent. As is often mentioned, the people of God desecrated the Sabbaths, the particular sign of their identity.
v40-45: Returning to the parable, Oholah and Oholibah had sought idols from nations "far away." They multiplied their idolatries. Their idolatry is described as spiritual adultery. As a result, they would be punished, bearing the sentence of those guilty of adultery and bloodshed, the sentence of death. The reference to ‘righteous men’ seems to be to Assyria and Babylon; this is an ironic comment on the wickedness of the nation.
v46-47: The punishment is carried out, not neatly by execution, but by the mob, or rabble of Gentile armies.
v48-49: The Lord God makes Himself knows;
- by purging the land of their lewdness, ie: their idolatry;
- by punishing the guilty;
- by providing a warning to others.
Thus, the events of the defeat of both Samaria and Jerusalem provide a testimony to others.