September 3

Ezekiel 22-23 (biblegateway.com)

Corruption and Covenant Betrayal

Chapters 22-23 provide a deeper examination of the nation’s sins. Ezekiel 22 portrays Jerusalem as a city overflowing with bloodshed, corruption, and injustice. Chapter 23 employs the allegory of two sisters, Oholah (representing Samaria) and Oholibah (representing Jerusalem), to depict the spiritual adultery of Israel and Judah. Their alliances with foreign nations and idolatrous practices are compared to unfaithfulness in marriage.

Ezekiel 22 - The Corruption of Jerusalem: Bloodshed, Idolatry, and Divine Judgment

The word of the Lord came to Ezekiel, instructing him to confront Jerusalem and expose all her abominations. The Lord charged the city with two primary sins: shedding blood and making idols (v. 1-2). To drive home the seriousness of the first charge, Ezekiel repeated the word “blood” seven times, underscoring the city’s relentless violence. These two charges went to the heart of the Mosaic Law, which called for love toward God and toward fellow Israelites. Yet instead of devotion, Jerusalem turned to idolatry; instead of love, she embraced treachery.

Because of this, God declared that the city had defiled itself through bloodshed and idolatry, and its guilt had reached its full measure, bringing judgment near (v. 3-4). This corruption was not hidden or recent; it had been evident from the beginning. In fact, Jerusalem’s sins had become so blatant that surrounding nations mocked her disgrace (v. 4-5). Her moral decay was no secret; it stood as a public warning of what happens when people persist in unrepentant sin. This opening sets the tone: judgment was not arbitrary, but the result of long-standing corruption and rebellion.

Leadership had failed dramatically. The princes of Israel, entrusted with guiding the people, had neglected their responsibilities and abused their power. They oppressed the vulnerable, showed contempt for fathers and mothers, extorted the sojourner, and wronged the fatherless and widows. Beyond this, they profaned God’s holy things and disregarded His Sabbaths, openly defying the commands that were meant to govern righteous living (v. 6-8). Their failures created a society where justice and reverence for God were abandoned.

Corruption extended into the most intimate areas of life. Among the people, lewdness was rampant. In their actions, the people collectively forgot God, forsaking His ways for personal gain and pleasure (v. 9-12). The depth of their sin was staggering, showing that lawlessness had permeated every level of society.

Because of these accumulated sins, God declared that He would act against the city. He would scatter the people among the nations and disperse them through the countries, consuming their defilement so that in the sight of all nations, they would be exposed and recognize that He is the Lord (v. 13-16). Judgment was not only a consequence but also a means of revealing God’s justice and holiness to the world.

God illustrated the severity of His judgment by comparing the house of Israel to dross in a furnace (v. 18). Instead of being precious metal, the people had become like worthless residues of copper, tin, iron, and lead left behind in the refining process. In refining silver or gold, intense heat causes impurities to rise to the surface, where the dross is skimmed off and discarded. Likewise, Jerusalem’s invasion and destruction were intended to test and purify, yet the process revealed that the people had become nothing more than dross, with no righteousness to preserve. Just as a smelter gathers metals into a furnace to melt them, God would gather His people into Jerusalem and subject them to the fire of His wrath, exposing their corruption and rebellion (v. 19-22). This image communicates both judgment and refinement, showing that destruction serves as the means by which God reveals the true nature of His people.

In Jerusalem, corruption had infected every level of leadership. The prophets conspired together like a roaring lion tearing its prey, devouring lives, seizing treasure and valuables, and leaving many widows in their wake (v. 25). The priests abused God’s law and profaned His holy things by erasing the God-given distinctions between what is holy and what is common, what is clean and what is unclean. They ignored the Sabbath altogether, causing the Lord’s name to be dishonored (v. 26). The princes, instead of protecting their people, acted like wolves, tearing into their victims, shedding blood, destroying lives, and seeking only dishonest gain (v. 27). To make matters worse, the prophets whitewashed over this corruption, offering false visions and divining lies, claiming to speak in God’s name when He had not spoken at all (v. 28).

When doing God’s work becomes no more important than any other mundane task, we diminish the significance of His calling and fail to give Him the reverence He deserves. Our priorities reveal our true devotion, and when spiritual duties are treated as ordinary or optional, it shows that we have measured God by our standards rather than measuring ourselves by His holiness. Instead of bringing God down to our level, we are called to rise to His level—aligning our hearts, time, and actions with His purposes, pursuing excellence in obedience, and honoring Him in every task, whether seen by others or hidden in private devotion. Living up to God’s standard means that worship, service, and obedience are not burdensome obligations but expressions of awe, gratitude, and love for the One who deserves our highest devotion.

Finally, even among the people, extortion, robbery, and oppression of the poor, needy, and sojourner were rampant (v. 29). God sought someone to stand in the breach and intercede, but none could be found (v. 30). As a result, His indignation was poured out, consuming the city with fire, and the people bore the full consequences of their sins upon their own heads (v. 31).

Ezekiel 22 confronts the shocking depths of Jerusalem’s corruption. The city had become a cesspool of bloodshed, idolatry, and moral perversion. Leaders, meant to guide and protect, exploited the vulnerable, extorted justice, and profaned God’s holy things. Prophets compounded the corruption with lies, and the people indulged in lewdness, theft, and bribery. God’s rebuke is stark: when every segment of society, including rulers, priests, prophets, and citizens, abandons His ways, His wrath is inevitable. There is no hiding from His judgment; sin, especially systemic sin, carries a weight that cannot be ignored.

God’s judgment is both righteous and purposeful. His actions against Jerusalem illustrate His holiness, showing that He cannot tolerate persistent sin and corruption. Judgment serves as a refining fire, exposing wickedness and demonstrating that His ways are just. Yet His judgment is never arbitrary; it reflects His covenantal concern for His people and His desire to uphold His name among the nations. Every sin, from idolatry to social injustice, is a direct affront to the Lord, and His law reflects His holy character.

Ezekiel 22 challenges us to examine our own lives and communities. Are we complicit in injustice, silent in the face of oppression, or self-serving in positions of leadership? Do we honor God’s commands and defend the vulnerable, or do we participate in systems of exploitation and corruption? We are called to pursue righteousness actively, not passively avoid sin. God’s standards are not optional; His commands reflect His character and His desire for justice, mercy, and holiness in the world.

This chapter compels us to take responsibility, both individually and collectively. We must confront personal sins, hold leaders accountable, and refuse to tolerate corruption in society and the church. God’s anger reminds us that persistent rebellion carries consequences. The challenge is clear: live with integrity, defend the weak, uphold justice, speak truth, and honor God in every aspect of life. His call is urgent: repent, turn from sin, and embrace the life and obedience He requires.

Ezekiel 23 - Sisters of Sin: Israel and Judah’s Adulterous Hearts

Ezekiel continues his discussion of the reasons for God’s judgment by telling a further allegory. He portrays the northern kingdom (Samaria) and the southern kingdom (Jerusalem) as two sisters. Jerusalem’s proud citizens had long looked down on Samaria, believing themselves superior. Yet God condemns both cities as unfaithful, a jarring accusation for the people of Jerusalem who considered themselves righteous. Just as the imagery would have shocked and unsettled them, so too our sins are deeply offensive to God.

The word of the Lord came to Ezekiel concerning the sisters Oholah (Samaria) and Oholibah (Jerusalem). God introduced them as women who became adulterous, using vivid imagery to describe their spiritual unfaithfulness. From their youth, they rejected God’s covenant, seeking foreign alliances and idolatry rather than Him (v. 1-4).

Oholah, representing Samaria, pursued alliances with the Assyrians, making political and spiritual alliances that were unfaithful to God (v. 5-8). She sought their favor at the expense of her covenant with God, committing spiritual adultery and provoking God’s anger. Because of her unfaithfulness, God delivered her into the hands of Assyria, leading to plunder, humiliation, and the destruction of her cities. Her choices brought about inevitable judgment (v. 9-10).

Oholibah, representing Jerusalem, was no better. Observing the fate of her sister, she became proud and pursued even greater alliances with the Babylonians, Egyptians, and Assyrians (v. 11-17). Despite witnessing Samaria’s punishment, she increased her unfaithfulness, turning to foreign powers and idolatry. She coveted their strength and wealth, forgetting the Lord who had nurtured and delivered her (v. 18-21).

Her rebellion provoked God’s anger, and He declared that He would judge her according to her actions, delivering her into the hands of her enemies, who would plunder her, bring disgrace upon her, and kill her children (v. 22-26). This prophecy foreshadows the final conquest of Jerusalem in 586 B.C., when the city was destroyed and a third wave of captives was taken to Babylon (2 Kings 25; Jeremiah 52). Earlier attacks occurred in 605 B.C. and 597 B.C.

The text mentions Pekod, Shoa, and Koa (v. 23), likely referring to Babylonian allies, possibly Aramean tribes east of the Tigris River. Pekod is an Aramean tribe mentioned in Tiglath-Pileser III’s annals. Shoa probably refers to the Suti, a prominent tribe difficult to manage for the Amorite kings of Mari. Koa is presently unknown, although some equate them with the Guti. Their names in Hebrew carry a poetic resonance and may evoke the ideas of “Punishment, War Cry, and Shriek,” emphasizing the terror of God’s judgment (The IVP Bible Background Commentary).

In 28–31, God pronounces further judgment upon Oholibah (Jerusalem) and Oholah (Samaria). He declares that the Babylonians will act violently against them, bringing plunder, bloodshed, and devastation to the cities. Their unfaithfulness and idolatry have made their punishment inevitable. Jerusalem, in particular, is singled out: God’s anger will not be appeased until her sins are fully repaid, and the surrounding nations will witness her disgrace (v. 30–31).

Verses 32–35 emphasize the intensity of Jerusalem’s judgment through the metaphor of a cup of wrath. God declares that Jerusalem will “drink” from this cup of His indignation, signifying the full measure of suffering she has earned. This oracle differs from the previous ones in that it is presented as a poetic warning, which might be titled “The Cup of God’s Judgment.” Jerusalem is to partake in the consequences of Samaria’s sins, as God says, “You will drink your sister’s cup” (v. 31). The cup is described as large and deep, bringing scorn and derision because it contains the full weight of their iniquity (v. 32-34). The oracle highlights the central reason for Jerusalem’s punishment: she had forgotten God and turned to illicit alliances with foreign nations (v. 35).

In the final section, verses 36-49, the prophet brings together the histories and judgments of Samaria (Oholah) and Jerusalem (Oholibah) to highlight their shared sins and inevitable punishment. Both nations were guilty of idolatry and child sacrifice (v. 36-39), committing the most detestable acts of the Canaanite religions. They were so hardened by sin that they profaned the temple, entering with the blood of their children still on their hands.

Alongside their spiritual adultery, both sisters engaged in political unfaithfulness (v. 40-44). They sought alliances with foreign nations, enticing them by displaying themselves with ornaments and preparation to attract support. Ezekiel emphasizes the corruption of their society by noting that even the lowliest people, the Sabeans, possibly nomadic tribes or “drunkards,” were drawn to their charms, illustrating the depth of the cities’ disgrace. This metaphor of prostitution represents Israel and Judah turning to pagan nations for help and thereby suffering exploitation and humiliation.

God declares that “righteous men” will bring judgment upon the sisters (v. 45–49). The punishment is severe and comprehensive: the women will be stoned and killed with swords, their houses set on fire, and destruction will extend to the surrounding countryside, including their children. These judgments mirror those pronounced earlier in Ezekiel and serve as a warning to other nations.

Ezekiel 23 vividly illustrates the destructiveness of persistent unfaithfulness to God. Pride, lust for worldly alliances, and idolatry lead to devastation, not only for individuals but for entire communities. Just as Samaria and Jerusalem faced the consequences of their rebellion, so too do we experience the effects of sin when we turn from God. Yet the chapter also reminds us of God’s holiness and justice. He warns, disciplines, and calls His people to repentance. For today, the challenge is clear: remain faithful to God, resist the allure of worldly compromise, and remember that our loyalty and obedience honor the One who has given us life, provision, and protection.

Conclusion

Ezekiel 22–23 delivers a piercing rebuke that exposes how sin corrodes a people from the inside out. In chapter 22, God confronts leaders, priests, prophets, and people alike; no group was innocent. Corruption had become systemic: violence was normalized, justice was sold, truth was silenced, and worship was defiled. In chapter 23, Jerusalem and Samaria are portrayed as unfaithful sisters, guilty of shameless immorality and idolatry, chasing after the power and pleasures of foreign nations instead of remaining faithful to God. Together, these chapters remind us that sin is not merely individual but infects communities, institutions, and even nations when compromise is tolerated and truth is forsaken.

The rebuke for us is sharp: we cannot hide behind religion, position, or heritage while tolerating compromise in our hearts or in our churches. When leaders use power for gain, when God’s people mix worship with worldliness, and when sin is excused as normal, we are walking the same path as Jerusalem and Samaria. God does not overlook these patterns; He judges them.

The challenge is urgent: Will we let the Word of God expose our hidden idols and misplaced loyalties, or will we continue to excuse them? Will we be a people who pursue holiness, integrity, and truth, even when the world mocks us for it? Ezekiel 22–23 calls us to repent of divided hearts, to stop flirting with the world’s values, and to return to a wholehearted faithfulness to the Lord. Anything less will invite the same ruin that fell on Israel.