Ezekiel 23:13

KJV

Then I saw that she was defiled, [that] they [took] both one way,

KJV (with Strong's)

Then I saw {H7200} that she was defiled {H2930}, that they took both {H8147} one {H259} way {H1870},

Complete Jewish Bible

I saw that she had defiled herself; both sisters had gone down the same path.

Berean Standard Bible

And I saw that she too had defiled herself; both of them had taken the same path.

American Standard Version

And I saw that she was defiled; they both took one way.

Commentary

### SUMMARY
Ezekiel 23:13 delivers a piercing divine indictment against Judah, personified as Oholibah, revealing the profound depth of her spiritual defilement. The prophet's vision underscores that Judah, despite bearing witness to the devastating judgment meted out to her sister, Israel (Oholah), for identical transgressions, stubbornly chose to pursue the very same path of idolatry and unfaithfulness. This observation highlights the persistent rebellion and inexcusable culpability of God's covenant people, foreshadowing the inevitable and just divine judgment awaiting Jerusalem due to its deep-seated spiritual harlotry and betrayal of the covenant.

### CONTEXT
* **Literary Context:** Ezekiel 23 unfolds as a vivid and graphic allegory, portraying the spiritual harlotry of two sisters: Oholah, representing the Northern Kingdom of Israel (Samaria), and Oholibah, symbolizing the Southern Kingdom of Judah (Jerusalem). The preceding verses (Ezekiel 23:1-12) meticulously chronicle Oholah's escalating promiscuity with Assyria, leading to her eventual destruction. Verse 13 marks a crucial transition, shifting the prophetic gaze to Oholibah (Judah). It reveals that Judah, despite having the stark historical example of her sister's downfall, failed to learn from it. Instead, she plunged into even more egregious spiritual unfaithfulness, forming illicit alliances and adopting the idolatrous practices of Assyria and Babylon. This verse confirms Judah's culpability and sets the grim stage for the detailed description of her escalating depravity and impending judgment, which dominates the remainder of the chapter and much of Ezekiel's prophecy against Jerusalem.
* **Historical & Cultural Context:** The prophet Ezekiel ministered during a tumultuous period of Israelite history, specifically the Babylonian exile (early 6th century BCE). Jerusalem had already endured an initial siege and deportation in 597 BCE, with the final, devastating destruction of the city and temple imminent in 586 BCE. The "spiritual harlotry" vividly depicted in Ezekiel 23 serves as a powerful metaphor for Israel and Judah's consistent abandonment of their exclusive covenant relationship with Yahweh. This abandonment manifested as idolatry—the worship of foreign gods—and the formation of strategic, but forbidden, political alliances with pagan nations such as Assyria, Egypt, and Babylon. In the ancient Near East, political treaties often included the mandatory worship of the other nation's deities, making such alliances a direct violation of the foundational commandments of the Mosaic Law, particularly the first commandment (e.g., [Exodus 20:3](/exodus/20-3 "Exodus 20:3 - No Other Gods")). The cultural understanding of marriage and fidelity provides the potent allegorical framework for God's covenant with His people, where unfaithfulness is depicted as adultery or harlotry, a profound betrayal of the divine "marriage" covenant established at [Mount Sinai](/exodus/19 "Exodus 19 - The Covenant at Sinai").
* **Key Themes:** Ezekiel 23:13 profoundly contributes to several overarching theological and narrative themes prevalent in the book of Ezekiel and the broader prophetic corpus. The primary theme is **Spiritual Defilement and Idolatry**, where Judah's turning away from Yahweh to foreign gods and illicit political alliances is unequivocally portrayed as a profound moral and ritual impurity. This defilement is not merely ceremonial; it represents a deep spiritual corruption and a direct betrayal of the covenant. Another crucial theme is **Shared Guilt and Parallel Paths**, explicitly stated by the phrase "they took both one way." This emphasizes that Judah, despite having witnessed the tragic consequences of Israel's apostasy and subsequent judgment (as detailed in [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Israel")), chose to follow the identical destructive trajectory of rebellion and unfaithfulness. This highlights the theme of **Divine Justice and the Consequences of Unfaithfulness**, as the spiritual defilement described here inevitably leads to the severe judgment and destruction that forms a major component of Ezekiel's prophetic message, culminating in the prophecies against Jerusalem's final downfall (e.g., [Ezekiel 24](/ezekiel/24 "Ezekiel 24 - The Parable of the Boiling Pot")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **saw (Hebrew, _râʼâh'_):** From H7200, this primitive root signifies "to see," encompassing literal observation, figurative perception, discernment, and even experiencing. In Ezekiel 23:13, the prophet Ezekiel "saw" Judah's defilement, indicating a clear, divinely granted revelation or vision. This is not a mere human observation but a prophetic insight, emphasizing the certainty and divine perspective of Judah's profound spiritual state and confirming the reality and depth of her apostasy.
* **defiled (Hebrew, _ṭâmêʼ'_):** From H2930, this primitive root means "to be foul," specifically in a ceremonial or moral sense, implying contamination, pollution, or uncleanness. It describes anything that renders a person or object unfit for worship or fellowship with God. Here, it underscores the profound spiritual impurity of Judah, brought about by her idolatrous practices and illicit alliances with pagan nations. This defilement is not superficial; it signifies a deep-seated corruption that renders her abominable and unacceptable in the sight of a holy God, making her unfit for her covenant relationship.
* **way (Hebrew, _derek'_):** From H1870, this noun primarily refers to a "road" (as trodden) but is frequently used figuratively to denote a "course of life" or "mode of action." In the context of "one way," it signifies a shared course of conduct or a common path of behavior. It emphasizes that both Oholah (Israel) and Oholibah (Judah) pursued the same pattern of spiritual harlotry, rebellion against God, and engagement in idolatry, highlighting the identical nature of their transgression and their consistent turning away from divine commands towards pagan practices and alliances.

#### Verse Breakdown
* **"Then I saw that she was defiled":** This opening clause presents the prophet's direct, divinely-imparted observation of Judah's (Oholibah's) spiritual condition. The verb "saw" emphasizes the certainty and clarity of this prophetic insight, indicating a revelation from God. The core of the observation, "she was defiled," means that Jerusalem had become ritually and morally unclean through her persistent idolatry and unholy alliances with foreign powers. This defilement represents a profound betrayal of her covenant relationship with Yahweh, rendering her impure and unacceptable in His holy sight.
* **"[that] they [took] both one way":** This crucial phrase elaborates on the nature of Judah's defilement by drawing a direct and damning parallel to her sister, Israel. "They" explicitly refers to both Oholah (Israel) and Oholibah (Judah). The idiom "took both one way" signifies that both kingdoms pursued the identical course of action—a path characterized by persistent rebellion, spiritual harlotry, and unfaithfulness to God. Despite Judah having the historical example of Israel's judgment for these very sins, she stubbornly chose to walk the same destructive path, demonstrating a profound lack of repentance, a hardened heart, and a stubborn adherence to idolatry.

#### Literary Devices
Ezekiel 23:13 is deeply embedded within an elaborate **Allegory**, where the entire chapter employs the extended metaphor of two sisters, Oholah and Oholibah, to represent the Northern Kingdom of Israel and the Southern Kingdom of Judah, respectively. This allegorical framework allows Ezekiel to vividly portray the nations' spiritual unfaithfulness as sexual promiscuity, making their betrayal of God's covenant undeniably clear, morally repugnant, and deeply offensive. **Personification** is central to this allegory, as these nations are endowed with human characteristics, acting as individuals who make choices, engage in relationships, and suffer consequences. The phrase "she was defiled" employs powerful **Symbolism**, where "defilement" symbolizes profound spiritual impurity, moral corruption, and covenant unfaithfulness resulting from idolatry and illicit political alliances. This is not merely a physical state but a deep, pervasive spiritual condition. Furthermore, there is a strong element of **Irony** in the phrase "they took both one way," as Judah, having observed the catastrophic downfall of Israel, ironically chooses to follow the very path that led to her sister's destruction, demonstrating a tragic and inexcusable failure to learn from history and divine judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:13 profoundly underscores the severity of spiritual unfaithfulness and the unchanging nature of God's justice. The theological message is unequivocally clear: God's covenant people are called to exclusive devotion and absolute fidelity to Him. Any deviation into idolatry, reliance on worldly powers, or syncretism constitutes a profound betrayal, inevitably leading to defilement and divine judgment. This verse highlights the principle that divine judgment is not arbitrary or capricious but a just and righteous consequence of persistent rebellion against a holy God. It also reveals God's patient yet ultimately firm hand in dealing with sin, allowing His people to witness the consequences of disobedience in others before bringing similar judgment upon them if they persist in their ways. The shared "way" of both kingdoms emphasizes the universal human tendency towards sin and the profound need for a radical change of heart and a return to exclusive devotion to God.

* [Deuteronomy 32:16](/deuteronomy/32-16 "Deuteronomy 32:16 - Provoking God to Jealousy")
* [Jeremiah 3:8](/jeremiah/3-8 "Jeremiah 3:8 - Judah's Unfaithfulness and Israel's Example")
* [Hosea 4:12](/hosea/4-12 "Hosea 4:12 - Spiritual Harlotry and Forsaking God")

### REFLECTION AND APPLICATION
Ezekiel 23:13 serves as a sobering and timeless reminder that spiritual complacency, coupled with a failure to learn from the past, can lead to devastating consequences. For believers today, this verse issues a profound call for deep introspection regarding our own hearts and allegiances. Just as ancient Israel and Judah were defiled by adopting foreign gods and practices, we must vigilantly guard against syncretism—the subtle yet pervasive mixing of genuine Christian faith with worldly values, ideologies, or practices that ultimately compromise our undivided devotion to Christ. Our spiritual purity is paramount, demanding exclusive allegiance to God alone, free from the "harlotry" of pursuing security, identity, or ultimate satisfaction in anything or anyone other than Him. The historical example of Judah's inexcusable failure to learn from Israel's downfall implores us to heed the warnings of Scripture and the lessons of history, both biblical and contemporary, lest we repeat similar patterns of disobedience and unfaithfulness. Our divine call is to holiness and unwavering faithfulness, striving to reflect God's character in every aspect of our lives and choices, thereby demonstrating ourselves to be a people truly devoted to Him.

#### Questions for Reflection
* **In what subtle or overt areas of my life might I be compromising my devotion to God, perhaps by seeking security, identity, or satisfaction outside of Him?**
* **How can I actively learn from the historical and biblical examples of unfaithfulness, both in Scripture and in the Church's history, to avoid repeating similar mistakes in my own spiritual walk?**
* **What practical steps can I take to cultivate greater spiritual purity and undivided allegiance to Christ in my daily life and decision-making?**
* **How does the concept of "defilement" in this verse challenge my understanding of sin's pervasive nature and its impact on my relationship with a holy God?**

### FAQ

**Who are Oholah and Oholibah, and why are they used in this allegory?**

Answer: Oholah and Oholibah are symbolic names employed in Ezekiel's powerful allegory in [Ezekiel 23](/ezekiel/23 "Ezekiel 23 - The Allegory of the Two Sisters") to represent the two kingdoms of Israel. Oholah symbolizes Samaria, the capital of the Northern Kingdom of Israel, which fell to the Assyrian Empire in 722 BCE. Oholibah represents Jerusalem, the capital of the Southern Kingdom of Judah, which was facing imminent destruction by the Babylonian Empire during Ezekiel's prophetic ministry. They are depicted as sisters who were "married" to the Lord, symbolizing their covenant relationship with God. This allegorical use allowed Ezekiel to vividly portray the nations' spiritual unfaithfulness, idolatry, and reliance on pagan alliances as acts of "harlotry" or adultery, highlighting the profound betrayal of their divine covenant in a culturally impactful and morally repugnant way to his audience.

**What does it mean that Judah "took both one way" with Israel?**

Answer: The phrase "took both one way" signifies that Judah (Oholibah), despite having witnessed the catastrophic judgment that befell her sister, Israel (Oholah), due to her spiritual harlotry and idolatry, chose to follow the exact same destructive path of rebellion and unfaithfulness. It emphasizes a shared and identical pattern of sin: both kingdoms abandoned their exclusive covenant with Yahweh, engaged in idolatrous worship, and sought illicit political alliances with pagan nations, rather than trusting in God alone. This idiom underscores Judah's inexcusable failure to learn from history and her stubborn persistence in the very sins that led to Israel's downfall, thereby sealing her own fate of judgment and exile, as prophesied throughout [Ezekiel's book](/ezekiel/24 "Ezekiel 24 - The Siege of Jerusalem") and other prophetic writings.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:13, with its stark depiction of Israel and Judah's profound defilement and their shared path of spiritual harlotry, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. The "defilement" of God's people, stemming from their covenant unfaithfulness and pervasive idolatry, underscores humanity's universal sinfulness and inherent inability to cleanse itself. The Old Covenant law, including its elaborate ceremonial laws concerning purity, could only expose sin and ritual uncleanness; it could never truly remove the deep stain of moral defilement (as clearly articulated in [Hebrews 10:4](/hebrews/10-4 "Hebrews 10:4 - The Inadequacy of Animal Sacrifices")). Christ, however, is the spotless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who willingly took upon Himself the defilement of humanity's sin, becoming sin for us so that in Him we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). He did not take "one way" of sin *with* us, but rather took our sin *upon* Himself, offering a singular, perfect, and eternally efficacious sacrifice that cleanses us from all unrighteousness ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")). Through His atoning work on the cross, believers are no longer defined by their spiritual defilement but are made pure and holy, reconciled to God in a new covenant relationship that is not dependent on fickle human fidelity but on Christ's perfect and unwavering faithfulness ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - The New Covenant Established")). He is the faithful bridegroom who actively purifies and sanctifies His Church, presenting her to Himself without stain or wrinkle or any blemish, but holy and blameless ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 23:31

Thou hast walked in the way of thy sister; therefore will I give her cup into thine hand.

Hosea 12:1

¶ Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.

Hosea 12:2

The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.

2 Kings 17:18

Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.

2 Kings 17:19

Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.