Ezekiel 23:40

KJV

And furthermore, that ye have sent for men to come from far, unto whom a messenger [was] sent; and, lo, they came: for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,

KJV (with Strong's)

And furthermore {H637}, that ye have sent {H7971} for men {H582} to come {H935} from far {H4801}, unto whom a messenger {H4397} was sent {H7971}; and, lo, they came {H935}: for whom thou didst wash {H7364} thyself, paintedst {H3583} thy eyes {H5869}, and deckedst {H5710} thyself with ornaments {H5716},

Complete Jewish Bible

"Worse still, you sent a messenger summoning men to come from a distance; and they came. For them you washed yourself, painted your eyes, decked yourself with your finery,

Berean Standard Bible

Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry.

American Standard Version

And furthermore ye have sent for men that come from far, unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paint thine eyes, and deck thyself with ornaments,

Commentary

### SUMMARY
Ezekiel 23:40 offers a stark and vivid portrayal of Judah's profound spiritual harlotry, personified as Aholibah. This verse underscores her deliberate and eager pursuit of illicit alliances with foreign nations, depicting her elaborate efforts to beautify herself not for God, her divine husband, but for worldly powers and their idolatrous practices. Within the broader context of a scathing allegorical indictment, the verse highlights Judah's deep-seated covenant unfaithfulness, which inevitably invited severe divine judgment.

### CONTEXT
* **Literary Context:** Ezekiel 23 unfolds as an extended and graphic allegory of two sisters, Aholah (Samaria, representing the northern kingdom of Israel) and Aholibah (Jerusalem, representing the southern kingdom of Judah). The chapter systematically chronicles their escalating spiritual harlotry, which symbolizes their rampant idolatry and unholy political alliances with pagan nations. Verse 40 specifically focuses on Aholibah (Judah/Jerusalem), appearing after a detailed account of her sister Aholah's downfall due to similar sins. The narrative progression emphasizes that Aholibah, despite witnessing the devastating judgment upon Aholah, failed to learn from her sister's fate and instead plunged into even deeper apostasy. This particular verse highlights Judah's active and intentional preparation for these illicit relationships, setting the stage for the severe divine judgment pronounced in the subsequent verses of the chapter, where God declares His intent to bring their "lovers" against them.
* **Historical & Cultural Context:** The historical backdrop for Ezekiel 23:40 is the tumultuous period leading up to the Babylonian exile, during which Judah found itself precariously positioned between the powerful empires of Egypt, Assyria, and Babylon. Rather than placing their trust in the Lord for protection and provision, Judah repeatedly sought political and military alliances with these foreign powers. Such alliances inevitably led to the adoption of their pagan religious practices and deities, a direct violation of their covenant with Yahweh. Culturally, the imagery of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" draws from common beautification practices in the ancient Near East, often associated with a woman preparing for a suitor or, in this allegorical context, a prostitute preparing for clients. The application of kohl (eyeliner) was a widespread cosmetic practice, and elaborate adornments signified status and allure. By applying this imagery to Judah, Ezekiel powerfully emphasizes the nation's eager and intentional pursuit of these unholy alliances, viewing them as desirable "lovers" rather than recognizing them as a profound betrayal of their covenant with God.
* **Key Themes:** This verse contributes significantly to several overarching themes prevalent in Ezekiel and the broader prophetic literature. The most prominent is **Spiritual Adultery**, where Judah's profound unfaithfulness to God is metaphorically depicted as harlotry, a recurring motif for idolatry and covenant breaking throughout the Old Testament, as seen in [Jeremiah 3:6](/jeremiah/3-6 "Jeremiah 3:6 - Israel's Spiritual Harlotry"). Another crucial theme is **Idolatry and Foreign Alliances**, highlighting how Judah's pursuit of security and prosperity from pagan nations directly violated God's commands and led to the adoption of their deities and practices, standing in stark contrast to the exclusive devotion demanded by the Mosaic Covenant in passages like [Exodus 20:3-5](/exodus/20-3 "Exodus 20:3-5 - The First Commandment"). The detailed description of Aholibah's beautification underscores the **Deliberate Nature of Rebellion**, emphasizing that Judah's sin was not a passive slide into apostasy but an active, conscious choice to abandon God's ways for worldly enticements. Finally, this verse is integral to the theme of **God's Indignation and Judgment**, as it meticulously lays the groundwork for the righteous wrath and severe consequences that would justly befall Judah for her persistent and blatant rebellion against the Lord.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **wash (Hebrew, _râchats_):** H7364, a primitive root meaning to lave (the whole or a part of a thing); to bathe (self), wash (self). In this context, the act of "washing" signifies a deliberate, almost ritualistic, preparation for illicit encounters, akin to a harlot making herself ready. It emphasizes the intentionality of Judah's spiritual defilement rather than any form of purification, highlighting her eager readiness to engage in unholy alliances.
* **paintedst (Hebrew, _kâchal_):** H3583, a primitive root; to paint (with stibium); paint. This term specifically refers to the application of kohl or antimony to the eyes, a widespread cosmetic practice in the ancient Near East used to enhance beauty and allure. Here, it vividly illustrates Judah's active effort to make herself attractive and desirable to foreign powers, mirroring the seductive practices of a harlot preparing to entice clients.
* **ornaments (Hebrew, _ʻădîy_):** H5716, from H5710 (ʻâdâh) in the sense of trappings; finery; generally an outfit; specifically, a headstall; [idiom] excellent, mouth, ornament. This term encompasses various forms of adornment or jewelry. In the allegorical context, it represents the elaborate efforts Judah made to present herself as appealing and desirable to her foreign "lovers," symbolizing the superficial allure and deceptive promises of worldly alliances and idolatrous practices.

#### Verse Breakdown
* **"And furthermore, that ye have sent for men to come from far,"**: This opening clause immediately establishes the proactive and deliberate nature of Judah's sin. It was not a passive yielding to temptation but an active, intentional pursuit of foreign alliances. The "men from far" represent distant nations like Egypt, Assyria, and Babylon, whom Judah actively sought out for political and military support, demonstrating a profound lack of trust in God as their sole protector and provider.
* **"unto whom a messenger [was] sent; and, lo, they came:"**: This phrase further underscores the intentionality and the successful reciprocation of Judah's overtures. The dispatch of "a messenger" indicates formal diplomatic efforts and a clear, determined desire for these alliances. The fact that "they came" signifies the eager acceptance and fulfillment of these illicit relationships, confirming Judah's success in drawing these foreign powers into her orbit and, by extension, embracing their idolatrous practices.
* **"for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments,"**: This climactic clause employs vivid and graphic imagery to depict Judah's self-preparation for these unholy encounters. The acts of washing, painting eyes (with kohl or stibium), and adorning with ornaments are all actions of beautification, typically associated with a woman preparing to attract a lover. In this powerful metaphor, they symbolize Judah's eager, elaborate, and even seductive efforts to make herself appealing to pagan nations and their idolatrous systems, showcasing her deep-seated desire for worldly security and pleasure over unwavering faithfulness to God.

#### Literary Devices
Ezekiel 23:40 is profoundly enriched by its use of **Allegory** and **Personification**, which are central to the entire chapter's narrative. Judah is personified as Aholibah, a sister engaging in spiritual harlotry, which makes the abstract concept of national apostasy tangible, relatable, and emotionally resonant. The core literary device at play is **Metaphor**, where the physical acts of prostitution—sending for men, washing, painting eyes, and decking with ornaments—serve as a powerful and graphic metaphor for Judah's spiritual unfaithfulness, deep-seated idolatry, and reliance on foreign alliances instead of God. The detailed description of Aholibah's elaborate preparation employs striking **Imagery**, creating a vivid mental picture of her deliberate and eager pursuit of sin. This imagery underscores the depth of Judah's depravity and the brazenness of her rebellion, contrasting sharply with the purity and exclusive devotion God expected from His covenant people. The cumulative effect of these devices is to evoke strong moral condemnation and to emphasize the heinous nature of Judah's betrayal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 23:40 powerfully articulates the profound theological concept of covenant unfaithfulness, portraying Judah's idolatry and foreign alliances as spiritual adultery against God, her divine husband. This vivid imagery underscores the intimate and exclusive nature of the relationship God desired with His people, a relationship continually violated by their eager pursuit of other "lovers" (false gods and worldly powers). The verse highlights the active and deliberate nature of sin, demonstrating that Judah's apostasy was not a passive slide but a conscious, eager choice to adorn herself for illicit relationships. Theologically, this emphasizes God's absolute holiness and His righteous indignation against anything that defiles the purity and exclusivity of His covenant. It also foreshadows the devastating consequences of such rebellion, as God's judgment is a just and necessary response to His people's persistent betrayal.

* [Jeremiah 3:8-9](/jeremiah/3-8 "Jeremiah 3:8-9 - Israel and Judah's Harlotry")
* [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - Hosea's Marriage as a Metaphor for Israel's Unfaithfulness")
* [Deuteronomy 31:16](/deuteronomy/31-16 "Deuteronomy 31:16 - Israel's Future Apostasy Predicted")

### REFLECTION AND APPLICATION
Ezekiel 23:40 serves as a stark and sobering warning against spiritual compromise and the seductive allure of worldly enticements. While the historical context speaks of ancient Israel's specific sins, the underlying principle remains profoundly relevant for believers today. We are constantly tempted to seek security, identity, and fulfillment from sources other than God—whether it be wealth, social status, professional success, political ideologies, or even personal relationships that subtly or overtly take precedence over our devotion to Christ. The vivid imagery of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" powerfully portrays the deliberate effort we might exert to make ourselves appealing to these modern "lovers," thereby betraying our covenant with God. This passage calls us to a radical self-examination: Where do we truly invest our time, energy, and deepest affections? Are we actively "beautifying" ourselves for the world's approval and fleeting promises, or are we striving for purity and exclusive devotion to the Lord? True security, lasting joy, and genuine identity are found only in unwavering faithfulness to God, not in the deceptive and ultimately empty promises of worldly alliances that inevitably lead to spiritual barrenness and divine judgment.

#### Questions for Reflection
* **In what ways might I be "washing myself, painting my eyes, and decking myself with ornaments" for worldly approval or security, rather than for God's glory and His Kingdom?**
* **What are the "foreign alliances" or "illicit lovers" in my life that subtly or overtly compete for my ultimate devotion to Christ?**
* **How can I cultivate a deeper, more exclusive faithfulness to God in an increasingly distracting and alluring world, ensuring my heart's ultimate allegiance belongs to Him alone?**

### FAQ
**What is the significance of "washing herself, paintedst thy eyes, and deckedst thyself with ornaments" in this verse?**

Answer: This imagery is deeply symbolic and critical to understanding the verse's message. It depicts Judah (Aholibah) actively and deliberately preparing herself, much like a harlot, to attract "men from far" – representing foreign nations and their idolatrous practices. "Washing herself" suggests a ritualistic preparation, not for purity, but for illicit encounters. "Paintedst thy eyes" (with kohl or stibium) and "deckedst thyself with ornaments" refer to common ancient Near Eastern cosmetic practices used to enhance allure. In this context, these actions symbolize Judah's eager, intentional, and even seductive pursuit of alliances with pagan powers like Egypt, Assyria, and Babylon, and by extension, their false gods. It underscores the brazenness of her spiritual harlotry and her willing abandonment of her covenant relationship with Yahweh. This was not a passive slide into sin but an active, alluring posture towards worldly powers and their false gods, mirroring the behavior of a prostitute preparing for clients.

**Who are "Aholah" and "Aholibah" in Ezekiel 23?**

Answer: Aholah and Aholibah are allegorical names used by God through the prophet Ezekiel to personify the two kingdoms of Israel. **Aholah** represents Samaria, the capital of the northern kingdom of Israel, which was conquered by Assyria in 722 BC. Her name means "her tent," signifying her status as God's dwelling place. **Aholibah** represents Jerusalem, the capital of the southern kingdom of Judah, which was facing imminent destruction by Babylon. Her name means "my tent is in her," indicating God's special presence and temple in Jerusalem. The allegory details their shared history of spiritual harlotry (idolatry and foreign alliances) but highlights Aholibah's even greater guilt, as she failed to learn from Aholah's downfall and persisted in even deeper apostasy. The entire chapter uses these two sisters to condemn the profound unfaithfulness of God's people to their covenant.

**How does this passage relate to God's love and judgment?**

Answer: This passage, while focusing on severe judgment, is implicitly rooted in God's prior love and covenant faithfulness. God had chosen Israel, delivered them from bondage, and entered into a sacred covenant with them, desiring an exclusive and loving relationship (cf. [Exodus 19:5-6](/exodus/19-5 "Exodus 19:5-6 - God's Covenant with Israel")). Judah's actions, as depicted in Ezekiel 23:40, represent a profound betrayal of this divine love, akin to a spouse's infidelity. God's judgment, therefore, is not arbitrary or capricious but a righteous and just response to persistent, deliberate unfaithfulness and rebellion against His holy character and covenant demands. It demonstrates that while God is infinitely loving and merciful, He is also perfectly just and will not tolerate unrepentant sin that defiles His name and abandons His ways. The severity of the judgment underscores the depth of the betrayal and the seriousness with which God views His covenant with His people.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 23:40, with its graphic depiction of Judah's spiritual harlotry and deliberate self-adornment for illicit alliances, finds its ultimate Christ-centered fulfillment in the stark contrast between humanity's pervasive unfaithfulness and Christ's perfect fidelity. Judah's eager pursuit of "men from far" and their idolatrous ways foreshadows humanity's universal tendency to seek life, security, and identity in anything but God, effectively committing spiritual adultery against our Creator. This deep-seated unfaithfulness, so vividly portrayed in the Old Testament, underscores the profound need for a new covenant and a perfect bridegroom. Jesus Christ enters this narrative as the faithful "Lamb of God" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) who, unlike unfaithful Judah, perfectly fulfills the covenant. He offers Himself as the ultimate sacrifice, cleansing us from the spiritual defilement of our harlotry, not through our own elaborate preparations, but through His shed blood ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Cleansing Blood")). Through His atoning work, Christ redeems a people for Himself, transforming them from spiritual prostitutes into His pure and spotless bride, the Church, whom He is preparing for Himself without stain or wrinkle ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")). Thus, Ezekiel 23:40 ultimately points to the glorious truth that where humanity failed in covenant faithfulness, Christ perfectly succeeded, establishing a new covenant of grace and offering true adornment—the righteousness of God—to all who believe ([Romans 3:21-26](/romans/3-21 "Romans 3:21-26 - Righteousness Through Faith")).

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

2 Kings 9:30

¶ And when Jehu was come to Jezreel, Jezebel heard [of it]; and she painted her face, and tired her head, and looked out at a window.

Jeremiah 4:30

And [when] thou [art] spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life.

Ezekiel 16:13

Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

Ezekiel 16:16

And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: [the like things] shall not come, neither shall it be [so].

Isaiah 3:18

In that day the Lord will take away the bravery of [their] tinkling ornaments [about their feet], and [their] cauls, and [their] round tires like the moon,

Isaiah 3:23

The glasses, and the fine linen, and the hoods, and the vails.

Isaiah 57:9

And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.