That because the rebellious Israel had played the harlot, I had put her away, and had given her a bill of divorce: yet her treacherous sister Juda was not afraid, but went and played the harlot also herself.

“And I saw, because of all that backsliding Israel had committed adultery The signs of the intonation of this verse teach us its explanation. ישראל is punctuated with a ‘zakef-katan,’ separated from שלחתיה, I sent her away. שלחתיה, I sent her away, is punctuated with a ‘zakef-gadol’ by itself. And this is its explanation: I saw; i.e., I contemplated her to exact punishment upon her. And why? Because of all that backsliding Israel had committed adultery. And what was My vengeance? I sent her away from before Me. And treacherous Judah did not fear when she saw the retribution of Samaria, to set her heart to repent.”

“Here he calls them back by the example of the ten tribes; and concerning this he does three things. First, he sets forth the example with respect to the fault of idolatry: "she went away by herself" — following her own impulses, not my precepts; and of disobedience: "and I said." 4 Kings 17: "they made for themselves statues and groves on every high hill and under every leafy tree, and they burned incense there upon altars after the manner of the nations." And as to the punishment, which became known to them: "and the treacherous sister saw" — because they arose from the same fathers. "I would have given her a bill": it preserves the likeness of the harlot, in whom foulness is found. But on the contrary, Isaiah 50: "what is this bill of divorce?" And it must be said that God does not send anyone away, so far as it pertains to himself; but man, sinning, sends him away: hence in the same place: "you were sold for your iniquities, and for your crimes I sent away your mother." Second, he sets forth the contempt: "and her treacherous sister Judah did not fear." "With the stone" — that is, with the stone idol. 4 Kings 17: "but neither did Judah himself keep the commandments of the Lord his God; but he erred, and walked in the errors of Israel which he had wrought." Third, he aggravates the guilt: "and the Lord said to me: she has justified" — comparatively, because the ten tribes had not seen the punishment of the others, nor were they corrected. Ezekiel 16: "you have justified your sisters in all your abominations which you have wrought."”

“And I saw, when for all the causes, whereby backsliding Israel committed adultery,.... Not only Judah saw, but God, who sees all things, saw the idolatry of the ten tribes which apostatized from him, and all the springs, causes, reasons, and occasions of it, and its consequences; and also the treachery, hardness, and idolatry of Judah: I had put her away, and given her a bill of divorce; as men did, when they put away their wives, as they might lawfully do in case of adultery; and here being that which answered to it, spiritual adultery or idolatry, the Lord, who was married to this people, put them away from him, and caused them to be carried captive out of their own land into another, Kg2 17:6 which is meant by the bill of divorce; so the Targum, "I caused them to go into captivity, as those that give a bill of divorce (to their wives) and dismiss them:'' yet her treacherous sister Judah feared not; to commit idolatry and offend the Lord, nor stood in awe of his righteous judgments; had no reverence of God, nor fear of punishment; so hardened and daring was she: but went and played the harlot; committed idolatry, as the ten tribes did, taking no warning by what befell them.”

“I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (Kg2 17:6, Kg2 17:18), and given her a bill of divorce, yet Judah, &c. (Eze 23:11, &c.). bill of divorce--literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (Jer 3:1), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless. also--herself also, like Israel.”