The Parable of the Two Harlots: A Tale of Spiritual Betrayal

Old Testament Parables: A Different Kind of Story

When most people hear the word parable, they immediately think of Jesus’ well-known stories—the Good Samaritan, the Prodigal Son, or the Sower and the Seed. These vivid illustrations were more than just moral lessons; they were intentional, Kingdom-centered revelations that both illuminated truth for His disciples and concealed it from those who rejected Him (Matthew 13:10-15). However, parables were not unique to Jesus’ teaching ministry. Long before He walked the earth, the Old Testament contained numerous parables, though they served a very different purpose.

Unlike Jesus’ parables, which unveiled mysteries about the coming Kingdom, Old Testament parables functioned primarily as prophetic rebukes, moral illustrations, or political critiques. They were often directed at Israel’s leaders or the nation as a whole, exposing sin, calling for repentance, or warning of impending judgment. Some, like Nathan’s parable to King David (2 Samuel 12), were sharp rebukes designed to convict. Others, such as Jotham’s parable in Judges 9, were political allegories warning of corrupt leadership. The prophets, particularly Isaiah and Ezekiel, frequently employed parables to illustrate Israel’s unfaithfulness and the consequences of disobedience.

While these Old Testament parables do not directly correlate with Jesus’ teachings, they provide valuable insight into how God communicated with His people through figurative language long before the New Testament era. They remind us that Israel was already familiar with parabolic storytelling, making Jesus’ use of parables a natural yet profound extension of this teaching method. By examining these Old Testament parables, we gain a deeper appreciation for how God used stories to convict, instruct, and warn His people across different periods of biblical history.

The following parable, The Parable of the Two Harlots, stands as one of the most shocking and emotionally intense allegories in Scripture. Through graphic and unsettling imagery, Ezekiel exposes the spiritual adultery of Israel and Judah, condemning their idolatry and political alliances with pagan nations.

The Parable of the Two Harlots (Oholah and Oholibah) – Ezekiel 23:1-49

The Parable of the Two Harlots, found in Ezekiel 23:1-49, presents a disturbing but necessary depiction of Israel and Judah’s spiritual unfaithfulness.

Oholah (Samaria, the Northern Kingdom) represents Israel’s idolatry and political entanglements with Assyria.
Oholibah (Jerusalem, the Southern Kingdom) represents Judah’s even greater corruption and reliance on multiple foreign nations, including Assyria, Babylon, and Egypt.

This parable of judgment exposes both kingdoms’ repeated betrayal of God, demonstrating that:

They forsook their covenant with Yahweh.
They pursued false gods and foreign alliances instead of trusting Him.
They suffered divine judgment, as Samaria was destroyed by Assyria (722 BCE) and Jerusalem by Babylon (586 BCE).

Ezekiel’s message is unflinching—this parable is not a mild rebuke but a bold exposure of sin, illustrating the severe consequences of spiritual adultery.

Cultural and Historical Context

To fully understand this parable, we must examine the political and religious climate of Israel and Judah during Ezekiel’s time.

The Meaning Behind the Names

The names Oholah and Oholibah hold symbolic significance:

Oholah means “her own tent”, representing Samaria (the Northern Kingdom of Israel).
- This suggests that Samaria set up its own place of worship, separate from Jerusalem, leading to false religious practices (1 Kings 12:26-33).
Oholibah means “my tent is in her”, representing Jerusalem (the Southern Kingdom of Judah).
- This name emphasizes that God’s true temple was in Jerusalem, yet Judah still engaged in idolatry.

The Downfall of Israel and Judah

Both kingdoms suffered destruction due to their unfaithfulness:

The Northern Kingdom (Israel) fell to Assyria in 722 BCE
- Samaria had made political alliances with Assyria, adopting their pagan religious practices.
- God allowed Assyria to conquer and destroy Israel as a judgment for its rebellion.
The Southern Kingdom (Judah) fell to Babylon in 586 BCE
- Despite witnessing Israel’s destruction, Judah repeated the same sins.
- Judah sought alliances with Egypt and Babylon, practicing idolatry and immorality.
- God permitted Babylon to destroy Jerusalem as a final act of judgment.

The Imagery of Prostitution in the Parable

In the ancient Near East, idolatry was often depicted as spiritual adultery.

Worshiping false gods was akin to betraying the covenant with Yahweh.
Trusting in political alliances instead of God was viewed as harlotry, since Israel and Judah relied on pagan nations rather than the Lord.

This parable uses explicit and graphic imagery to expose the depth of Judah’s and Israel’s corruption, making it impossible for Ezekiel’s audience to ignore.

Explanation of the Parable and Its Effectiveness

The parable unfolds in four major movements:

The Introduction (Ezekiel 23:1-4)
- Two sisters (Oholah and Oholibah) belonged to God but became unfaithful.
- This represents how Israel and Judah were chosen by Yahweh yet turned to other nations and gods.
Oholah’s Unfaithfulness and Judgment (Ezekiel 23:5-10)
- Oholah (Samaria) lusted after Assyria, forming political alliances and adopting Assyrian idolatry.
- God allowed Assyria to invade and destroy Samaria in 722 BCE.
Oholibah’s Greater Sin and Judgment (Ezekiel 23:11-35)
- Oholibah (Jerusalem) became even worse, lusting after:
  - Assyria (seeking political and religious alliances).
  - Babylon (turning to them for military help).
  - Egypt (returning to the idolatrous practices of Israel’s past).
- Despite witnessing Samaria’s destruction, Jerusalem repeated the same sins.
- God declared that Jerusalem’s punishment would be even greater than Samaria’s.
The Final Judgment (Ezekiel 23:36-49)
- Jerusalem’s fate was sealed—Babylon would siege, destroy, and exile the people.
- The parable ends with a horrifying judgment, where Jerusalem would:
  - Be stripped bare.
  - Lose its children.
  - Be burned with fire.

This parable is highly effective because it is emotionally charged, confrontational, and unforgettable. It forces the audience to confront their guilt, leaving no room for denial.

Theological and Dispensational Implications

From a dispensational perspective, this parable highlights:

God’s righteous judgment – Israel and Judah’s persistent rejection of God led to their destruction.
The failure of political alliances – Trusting in Assyria, Egypt, or Babylon was futile, as only God directs history.
The promise of future restoration – Though Israel was judged, God’s covenant remained unbroken, pointing to the ultimate restoration in the Messianic Kingdom.

Additionally, this passage foreshadows Israel’s continued struggles:

Rejection of the Messiah led to further dispersion and suffering.
Yet, God’s promise to restore Israel remains, ultimately fulfilled in Christ’s Millennial Reign.

Summary and Conclusion

The Parable of the Two Harlots is one of the most vivid portrayals of Israel’s unfaithfulness in Scripture.

Samaria (Israel) fell first, yet Jerusalem (Judah) learned nothing and became even worse.
Both kingdoms sought foreign gods and alliances, leading to their destruction.
God’s judgment was severe, but His plan of restoration was not forgotten.

For modern readers, this parable serves as a sobering warning:

Spiritual unfaithfulness carries consequences.
God’s patience has limits—sin must be judged.
Yet, redemption remains possible through God’s mercy and grace.

“For I am merciful,” declares the Lord, “I will not be angry forever.” – Jeremiah 3:12

All Scripture quoted from:
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.